نور

Over the centuries, commentators of the Quran have expressed their original mystical experiences and views on the verses of the Quran from an interpretative perspective. One of the verses of interest to commentators is the verse of light, which has been considered in the the verse of the Holy Quran by Safi Ali Shah from the perspective of unity of existence. The main objective of this article is to analyze and study the verse of light in mysticism based on Safi Ali Shah's verse interpretation.

The research method in this article is descriptive-analytical based on library studies and data mining using documentary methods based on Safi Ali Shah's verse interpretation and focusing on the topic of light in the blessed Surah of Noor.

Based on Safi Ali Shah's verse interpretation, the word light is the key and main word in finding the semantic implication that the poet intends. According to Safi Ali Shah's interpretation, light is a symbol of unity with God, which expresses the poet's idea of unity of being.

According to Safi Ali Shah's mystical and spiritual experiences, light indicates the truth of God, which is the opposite of darkness and is one of the names of God. In analyzing the application of light to God, Safi Ali Shah pays attention to Ibn Arabi's idea of unity of being, along with an ontological and epistemological approach.

Bayezid a paradoxical Sufi, with a new mystical experience, a mysterious language, a different moment and spiritual ascension. In his sayings, he has expressed elements such as light and soul to introduce the affairs of Latifah, to discover the secret of the sea of human existence, the happiness of the soul, and to solve his existential riddles. The hypothesis of the research is that the content of some elements of the sages of ancient Iran and the mysticism of Bayezid are related. The author has tried to explain and detail the related topics by benefiting from philosophical and theological approaches. The research questions are: What are the uses of light and soul in Iranian wisdom and Sufism of Bayezid? And what aspect of light and breath is connected with his mysticism? The result of the research shows that the existential value of light in Bayezid's view has an ancient root and there is a common cosmology in the contrast between the worlds of kingdom and kingdom, light and soul, creation and matter, unseen and martyrdom, between these two ways of thinking, which aims It is the excessive human effort to reach true happiness. The nafs is the central element of Bayezid's thinking, which can finally join the light, but also the way of truth. These elements, with a single ontology, mystical metamorphosis and Iranian content, in the tension of opposing forces and the superiority of Ahurai forces, have also been manifested in Bayezid's sayings.

The concept of "light" in Quranic usages has comprehensive and fundamental meanings and has been used more than 43 times in various contexts. This research seeks the manifestation and embodiment of light in human beings as an aspect of the believer's character. The aim of the present study was to develop a conceptual model of the believer's character with emphasis on the concept of "light" in the Holy Quran. The qualitative content analysis method of Hsieh and Shannon (2005) was used in the form of conventional content analysis. For this purpose, three stages of coding were performed, and using 31 codes in the open coding stage, 83 axial codes in the first stage, and 22 axial codes in the second stage, a conceptual model of the believer's character with emphasis on the concept of "light" in the Quran was drawn. The research findings showed that five factors – rationality, belief in the unseen, connection with the Quran, internal locus of control, and belief in God's will – shape the believer's character; five factors – being requestable, being visible, being constructed in the world, being continuous, and being acquired – are the presuppositions of the believer's character; and twelve components – faith, being a follower of the Quran, internal stability, internal motivation, spiritual experiences, mental health, psychological well-being, striving for transcendence, life-giving happiness, purpose in life, self-actualization, and gratitude – are signs of the believer's character with emphasis on the concept of light in the Quran. In this regard, the believer's character can be introduced as a character that is connected to divine light and guidance, and therefore transmits light and guidance to others.

This article examines the profound influence of mystical philosophy on the poetry of Ali Mousavi Garmaroudi, focusing on the ontological and epistemological implications present in his works. Through concepts such as fana (annihilation), light, wahdat al-wujud (unity of being), and divine love, Garmaroudi creates poetry that conveys not only linguistic beauty but also profound mystical messages. Inspired by the teachings of Islamic mystics like Ibn Arabi, Suhrawardi, and Mulla Sadra, he transforms his poetry into a medium for expressing spiritual experiences and philosophical reflections, using symbolic and metaphorical language to explore the intricate themes of human existence within the cosmos and the relationship with the Divine. Using qualitative content analysis, this article examines Garmaroudi’s poetry from ontological and epistemological perspectives to explore how mystical philosophy deepens his reflections. The findings reveal that Garmaroudi’s poetry serves as more than literary expression; it provides a space for mystical and spiritual experiences. Through ontological and epistemological nuances, his works offer a profound understanding of life’s meaning and guide readers toward philosophical and mystical reflections. This study may serve as a foundation for future research in the area of comparative poetry and mystical philosophy, as well as the analysis of philosophical symbolism in Persian literature.

God describes Himself as the Light of the heavens and the earth in the Quran (Allah is the Light of the heavens and the earth) (Quran 24:35). The concept of light holds significant importance, as evidenced by the existence of an entire surah dedicated to it (Surah 24). Despite the crucial role of light in mosque architecture, contemporary mosques often neglect this essential element, which plays a key role in their design. The current focus on quantitative aspects and the disregard for the semantic dimensions of natural light in mosque spaces highlight the need for further study to create more qualitative spatial experiences. Accordingly, the present study aims to assess the qualitative presence of light and propose practical strategies for integrating high-quality lighting in contemporary mosque architecture. This study identifies the qualitative characteristics of light based on Quranic texts, extracted through the interpretations provided by Islamic philosophers regarding Quranic verses and an analysis of the implicit meanings within these verses. Based on these attributes, seven fundamental principles of qualitative light have been derived: the principle of existential authenticity, the principle of existential hierarchy, the principle of justice, the principle of abstraction, the principle of permanence, the principle of guidance, and the principle of signification. The corresponding architectural messages in Iranian-Islamic mosque architecture include unity, movement, homogeneity, ascension, endurance, guidance, and implication. To examine the relationship between the quality of daylight in mosque spaces, the study selects Sheikh Lotfollah Mosque, Imam Mosque, Hakim Mosque, Rahim Khan Mosque, and Seyyed Mosque—mosques distinguished for their design emphasis on natural light in creating a spiritual atmosphere. This research follows a descriptive-analytical method based on both field studies and library resources.

Light is one of the influential elements in architectural spaces. Iranian architects have given special attention to light throughout history, and this focus has manifested itself in the expression of spirituality since the advent of Islam in architecture. Understanding this spirituality requires examining the components of spirituality, as mentioned in the theoretical framework. Ultimately, this research seeks to answer the question of how light and brightness in architecture can lead to the understanding that a space is spiritual and mystical. The methodology of this research is of a mixed type (quantitative-qualitative) and employs an analytical-descriptive approach by comparing six selected case studies from mosques of the Safavid, Zand, and Qajar periods. This analysis focuses on the spatial structure based on lighting techniques related to the understanding of spirituality. The study utilizes both case-based research, including library information and field investigations, to analyze the lighting elements in the selected mosques to explore the spirituality of the spaces. Based on the results of a questionnaire conducted with a randomly selected sample of 100 individuals, it can be concluded that utilizing architectural light-gathering elements in the construction of buildings, especially religious ones, allows for the control and alteration of light angles at different times of the day. Furthermore, it enables the adjustment of light intensity and the creation of color contrasts. Through the play of light or its reflection via these architectural light-gathering elements, one can achieve a different sensation in individuals and manifest spirituality within them

The importance of light and its place in philosophy started with Khosravani and Fahlavi philosophical schools of ancient Iran and ancient Greek philosophy. As an Iranian Muslim philosopher, Shahabuddin Yahya Sohravardi based his philosophical system on the concepts of light and wisdom of illumination. Light in Suhrvardi's philosophy can be analyzed from ontological and epistemological points of view. From an ontological point of view, Suhrawardi divides existence into light and darkness and has a skeptical relationship with the truth of light, and from an epistemological point of view, Suhrawardi expresses the connection between light and luminous knowledge and believes that the knowledge of beings belong to the higher lights, it is the state of intuition and knowledge of the higher lights to the lower beings in the form of illumination. In this article, we have analyzed the use of the word light in Suhrawardi's works and Rumi's poems through the lens of the dichotomies of light-darkness and illumination-intuition and based on a descriptive and analytical method. Studies show that in his poems, like Suhravardi, Rumi has depicted the stages of light's existence in the path of presence and self-awareness, and has attributed all aspects of existence to light, whether in the being or in the material phenomenon.

According to the prevalent view, Suhrawardi is believed to advocate for the primacy of essence. Although this issue is not addressed in his works under the explicit title of the debate on the primacy or contingency of existence and essence in the same way it was later discussed by Mulla Sadra and his successors, Suhrawardi's thought still reflects concepts related to this debate, which can be traced in his significant works. This paper attempts to reassess Suhrawardi's views based on his prior awareness of the contingency of existence in the thoughts of earlier philosophers, as well as the necessary subsequent implications of defending the primacy of essence in shaping the belief in the contingency of existence and its consequences. The aim is to evaluate Suhrawardi's views and clarify the true meaning of this inclination, considering the definitions found in his writings and the words of notable figures like Mulla Sadra. In conclusion, the article explores the real roots of his dispute with the proponents of the primacy of existence, emphasizing the differences in the intellectual and terminological frameworks of Illuminationist philosophy and Peripatetic philosophy. Additionally, it highlights the lack of attention to the distinction between the "verbal meaning" and "nominal meaning" of existence as a key to resolving the issue.

Examining the role of harmony, color, light, and form of health-oriented sidewalks in Ardabil city on people's tendency to participate in physical activity in 2022.

This research was a descriptive type carried out in the field. The statistical population of the research included people who used the health-oriented sidewalks of Ardabil for exercise and recreation. According to Morgan's table, 545 people were selected as a non-random statistical sample. After completing the questionnaire made by the researcher by 545 people and the investigations carried out by the researcher, 161 questionnaires were removed due to violations in the received information, and 384 questionnaires were used for the final analysis. Descriptive and inferential statistics were used for analysis. The median distribution was used to determine the normality of the data, and the singlegroup T-test was used to test the research hypotheses. Multiple regression was used for intragroup correlation. SPSS version 26 software was used to review and analyze the data with a significance level of P≥0.05.

The results showed that the average dimension of harmony, form, color and light in people's tendency towards sports activities had a statistically significant difference (P<0.001). Also, the multiple regression test showed that the predictive variables of aesthetic dimensions are able to predict people's tendency to participate in physical activity in a combined manner (P<0.01).

The results of the present research showed that the aesthetic elements by using different components significantly lead to the tendency of citizens to physical activity. It is suggested that aesthetic elements be used in constructing and equipping health-oriented sidewalks.

Lakoff and Johnson's research in the field of metaphor proved that the uses of metaphor are not limited to the field of literary studies and are rooted in human thought that one of the manifestations of it is language. Conceptual metaphor is a term in cognitive linguistics that explains most of the metaphors around us along with the origin-destination pattern. In Masnavi, Rumi has used the conceptual metaphor of light as a linguistic tool to expand cognitive meanings and concepts. This research answers the question through a descriptive-analytical method How does the contemporary theory of cognitive linguistics match the conceptual metaphor of light in Masnavi? Finally, we concluded that the conceptual metaphor of light refers to the absolute essence of Hazrat Haqq, the mirror of guidance, the guide of the religion, the sun of truth, and the expression of Ana al-Haqq (I am the Truth) of selected saints. Due to the large volume of Masnavi's hundred verses, a statistical sample was selected from the second book, in which the word "light" is used 122 times.

Philosophy and theology, as the theoretical underpinnings of Islamic thought, offer a unique worldview and understanding of humanity. In many literary and artistic schools, art and literature mutually influence each other. Impressionism, an artistic movement, made its mark on the literary world, giving rise to humanistic works. The cornerstone of Impressionism, much like the Khusrawian wisdom of Bayazid Bastami, is light. This connection aligns him with the hallmarks of Impressionism. This research, employing a descriptive-analytical method, explores the interplay between Sufism and art based on the sayings and teachings of Bayazid. It aims to answer how Impressionistic characteristics are reflected in Bayazid's works. The findings reveal that fundamental Impressionistic features, such as individualism, subjectivism, metaphorical perspective, the use of nature, light and color, and the perception of the moment, are abundantly evident in Bayazid Bastami's statements. Therefore, his style can be categorized as Impressionistic and artistic.

In various verses of the Qurʾān, including verse 69 of Sura Al-Zumar, light is mentioned: “And the earth will shine with the light of its Lord”. Although the apparent meaning of the word light is clear, a closer examination of the Quranic verses adds to its ambiguity. This study aims to clarify the meaning of this word in its Quranic usage in Surah Al-Zumar through an analytical-descriptive method, considering the views of Sunni commentators. Three well-known and four less-known views have been proposed by these commentators. The well-known views include: the manifestation of God for judging people with justice and truth, the illumination of the earth with a light other than that of the sun and moon, and the manifestation of the truth and the inner reality of deeds on the Day of Judgment. The less-known views include: the light of God's power, the light of the believers' hearts, the light of God's shin, and the illumination of the human soul by the light of God. This study analyzes and evaluates these views and explains the view that seems more consistent with the context of verse 69 of Surah Az-Zumar, the context of the preceding and following verses in Surah Al-Zumar, and the evidence found in other Quranic verses.

In various verses of the Qurʾān, including verse 69 of Sura Al-Zumar, light is mentioned: “And the earth will shine with the light of its Lord”. Although the apparent meaning of the word light is clear, a closer examination of the Quranic verses adds to its ambiguity. This study aims to clarify the meaning of this word in its Quranic usage in Surah Al-Zumar through an analytical-descriptive method, considering the views of Sunni commentators. Three well-known and four less-known views have been proposed by these commentators. The well-known views include: the manifestation of God for judging people with justice and truth, the illumination of the earth with a light other than that of the sun and moon, and the manifestation of the truth and the inner reality of deeds on the Day of Judgment. The less-known views include: the light of God's power, the light of the believers' hearts, the light of God's shin, and the illumination of the human soul by the light of God. This study analyzes and evaluates these views and explains the view that seems more consistent with the context of verse 69 of Surah Az-Zumar, the context of the preceding and following verses in Surah Al-Zumar, and the evidence found in other Quranic verses.

While belonging to two different intellectual cultures and adopting different philosophical principles Suhrawardi and Descartes emphasize the role of self-knowledge in acquiring knowledge. In Descartes' philosophy, Cogito, ergo sum is considered as the basis of knowledge, from which the knowledge of other levels of Being, such as God and the world, are deduced. In Suhrawardi's philosophy, the human soul is a light of divine lights, which in the light of self-knowledge can apprehend the superior lights, the light of lights and material things. Of course, Suhrawardi and Descartes pay attention to the issue of soul and self-knowledge from two different viewpoints. Suhrawardi deals with this issue from the viewpoint of intuitive knowledge and Descartes from the rational-reasoning viewpoint. Now, according to this introduction, important issues arise: What is the difference between Suhrawardi's and Descartes' viewpoints on self-knowledge? How do the different viewpoints of these two philosophers on the issue of self-knowledge affect their views on other knowledge? This article, with a descriptive-analytical method, tries to explain how the different perceptions of Suhrawardi and Descartes about the human soul and self-knowledge cause these two philosophers to have a different view of the way to pass from self-knowledge to the knowledge of others.

Discussing and examining categories and their types is always considered as one of the most important topics among philosophical issues. Bag category is one of these ten categories. This category includes different types, of which the tangible bag is one of its types. Light is one of the perceptible qualities that Mullasadra tries to explain.In order to explain this importance, after explaining the literal meaning of this concept, he tried to express the relationship that exists between light and color and considers it to be the same as emergence and revelation. Although he is influenced by Fakhrazi's similar content in Al-Mabahari al-Mashrekhiya in expressing this issue, at the same time, he has explained his own point of view on this matter, which is contrary to Fakhr's approach.Community Verified icoh.Sadr al-Mutalahin considers light to be a creative entity whose material is not a condition for its creation, and at the same time, he considers tangible light to mean the existence of a physical essence that is present to the soul. Using the analytical-comparative method, this article aims to first explain the approach of Mullasadra, then try to defend his approach by stating the flaws.

Fichte, in his later philosophy, by establishing God as the criterion of morality, wants to form a link between morality and Bildung, which will lead to excellence and prosperity in people's lives. In order to get rid of Cartesian dualism and unlike Spinoza, who considers nature to be the essence of everything, Fichte considers God or "one" to be a pure existence that manifests life in the world with the light it shines on existence. In fact, for Fichte, God is seen in the emanation of that simple light that can reveal life and harmony in existence while being absolute. Basically, late Fichte considers the life and unity formed in the world to be dependent on God or absolute light. As a result, if people want to be united as "one" in life, they must achieve unity through a bildung, whose axis is morality. In principle, the creation of comprehensive unity and the understanding of God as the criterion of morals and the creator of life are two main vocation of man in Fichte's late philosophy. The main goal of the article is to clarify to what extent Fichte's ontological turn from the centrality of subjectivity to God was influential in his redefinition of the concept of bildung as a universal unity.

Likoff and Johnson"s research in the field of metaphor proved that the uses of metaphor are not limited to the field of literary studies. They believe that metaphor is rooted in thinking and one of its manifestations is language. Therefore, conceptual metaphor is a term in linguistics that refers to understanding an idea or a conceptual field based on another idea or conceptual field. . Based on this theory of contemporary metaphor, the functions of the metaphor of noor and image clusters related to it, i.e. vision and hearing, knowledge, noor, God, etc., were expressed and discussed in Masnavi. The purpose of this research was to find out how the conceptual metaphor of noor in the Masnavi can have a purposeful semantic correspondence with the contemporary theory of linguistics.

Therefore, in this research, the conceptual metaphor of noor based on the theory of Likoff and Johnson in the first book of the Masnavi has been investigated with a descriptive analytical method.

Rumi has used the conceptual metaphor of noor in Masnavi as a linguistic tool to expand the meanings and epistemic concepts. For this reason, the writers have analyzed the first book of the Masnavi to get the conceptual metaphor of noor along with the semantic mediators and they have found that knowledge in the first book of the Masnavi is an epistemological category and Rumi is in agreement with this conceptual idea that the universe is light. He considered pure noor as vision, hearing, noor, existence, etc., as well as a means to explain the category of annihilation and survival.

In this regard, significant results have been achieved. Several meanings have been obtained, including noor as a perfect human being, as the sun, moon, food, etc. And the general result is that the assumptions of conceptual metaphor are suitable for analyzing and explaining the abstract categories considered by Molavi Bastari.