جستجوی مقالات مرتبط با کلیدواژه « نور » در نشریات گروه « علوم انسانی »

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.

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.

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.

One of the new and famous arguments in denying the existence of God is the Divine hiddenness argument. Based on this argument that was first proposed by John Schellenberg, a contemporary Canadian philosopher, God’s hiddenness is in conflict with his attribute of perfectly loving. Considering this conflict, defenders of the hiddenness argument have denied the existence of God. By adopting a new approach to the issues of being and knowledge, Shihab al-Din Suhrawardi (1154–1191) has presented a different point of view. Suhrawardi calls God the Light of all lights. In his opinion, God’s essence is nothing but his light, and light is that which is manifest (Ẓāhir). Therefore, it is necessary that God’s essence be also manifest. Of course, Suhrawardi also has paid attention to the issue of divine hiddenness and its relationship with the human soul. In Suhrawardi's view, divine hiddenness is due to man's lack of attention to the origin of the universe (i.e. the Light of all lights) and his neglect of his own existential (luminous) aspect. Nevertheless, in Schellenberg's view, God itself is the cause of divine hiddenness, and man has less responsibility. While comparing the viewpoints of Suhrawardi and Schellenberg on divine hiddenness, this article, using a descriptive-analytical method, tries to explain how God’s essence can be hidden while it is manifest, but this hiddenness should not return to his essence.

There is no doubt that indoor environmental quality is crucial to the health and well-being of its inhabitants. It is crucial to determine the impact of these parameters on human perception to improve building design standards. Color and light are environmental factors that affect cognitive functions. Numerous studies have examined the role of lighting, demonstrating that physical environments can be designed to impact the visual, psychological, physiological, and cognitive performance of their inhabitants. The science of cognitive ergonomics is concerned with studying mental processes, including perception, memory, mental workload, inhibition, attention, interactions between humans, and systems to ensure the correct interaction between work and environment, needs, capabilities, and limitations. Therefore, paying attention to the design factors in the work environment to improve cognitive functions requires the interdisciplinary cooperation of psychologists, designers, and architects.
A comprehensive approach requires investigating and identifying potential objective and subjective measures of the work environment to improve cognitive functions in the workplace. Due to the importance of this cognitive function in different dimensions of life, the subject studied in many researches is focused on sustained attention. In addition, the studies show that cognitive functions, as well as mental health indicators are related to indoor environment parameters such as light. This study aimed to investigate the combined role of lighting intensity and color on mental workload and sustained attention in the work environment.

This research, is a clinical trial study with a quantitative approach aimed at developmental and applied purposes. The participants for this study were selected through a voluntary, non-random method based on specific entry and exit criteria following an open call for research on social networks. The Continuous Performance Test (CPT) continuous performance test was introduced in 1956 by Rosold et al. This test is used to evaluate sustained attention and impulsive movements. The task was designed to move the boxes on the conveyor belt in front of the participants, simulating the virtual environment with the actual work environment. Single-digit numbers from “0 to 9” are written on each of these boxes. The participants were required to identify the boxes with the target stimulus, considered the number “0” in this study. The NASA workload index test has been used in many studies to evaluate mental workload. This test has been used to evaluate mental workload in six subscales. The use of virtual reality as a research tool is well-established in many fields, including cognitive research. Moreover, virtual reality has a strong potential to be used as an experimental research tool in psychological and architectural research. The simulated environment in this research is a high dynamic range image model HDRI. The simulated workspace is a windowless room with artificial lighting. The color of the walls based was selected on the levels of the variables. Electroencephalography data was recorded with the help of a Q5000 EEG device (Negar Andishgan Co., Iran). This study used Ag/AgCl electrodes to record electroencephalography signals installed on an elastic cap. Thirty-two electrodes based on the international 10-20 system were installed on the participants’ heads.At first, the experiment process was fully explained to all the participants, and the participants completed the informed consent form and the demographic information questionnaire. First, electroencephalography was recorded for 2 minutes with eyes closed before the virtual reality glasses were placed on the head. In the next step, people were asked to put on virtual reality glasses. The experiment was conducted randomly, and people encountered each of the four scenarios designed in the virtual reality environment with a wall color while their brain waves were recorded. The experiment duration for each participant was 3 hours, with steps for preparation for the electroencephalography recording.

CPT task was performed to assess the significance of changes in dependent variables (accuracy, attention, inhibition, and reaction time) in different situations (four situations) of multivariate covariance analysis. Box’s M test was performed to check the equality of variance-covariance matrices to check the assumptions of multivariate covariance analysis, and this assumption was confirmed with the obtained results (F(30, 36)=2.736, P=0.005). Multivariate covariance analysis showed a significant difference in at least one of the dependent variables (F(12, 105)=2.244, P<0.05), Eta=0.20. The results of Scheffe’s test show that placing subjects in different positions significantly affect “accuracy” (F(3, 36)=9.719, P<0.05, Eta=0.44), attention (F (3, 36)=5.206, P=0.004, Eta=0.30) and inhibition (F (3, 36)=5.018, P=0.005, Eta=0.29), But there was no significant change in "reaction time" F(3, 36)=151.6, P>0.05, Eta=0.11). Scheffe’s post hoc test results showed a significant difference between the "accuracy" performance of individuals between positions 1 and 3 (P=0.003), 1 and 4 (P=0.001), 2 and 4 (P=0.21), 3 and 1 (P=0.003), 4 and 1 (P=0.001) and 4 and 2 (P<0.05), a significant difference between people’s “attention” performance between positions 1 and 3 (P=0.031), 1 and 3 (P=0.031) and a significant difference in "inhibition" in environment 1 and 3 (P=0.04), environment 2 and 3 (P=0.04) and environment 3 and 1 (P=0.04) showed.Examining the average scores of NASA’s workload questionnaire showed that the lowest score was in the condition with a white wall and 800 Lux lighting. Furthermore, the analysis of the data in the ANOVA statistical test indicated no significantdifference in the workload imposed on the individual in different situations (P<0.05) and no interaction effect between environment design and workload.The pairwise comparison test revealed a significant discrepancy in the measured values of the normalized brain signal strength measured when each participant rested and performed the task in the four studied positions in virtual reality.

The present study aimed to investigate the combined role of two components of lighting intensity and color in the work environment with sustained attention and mental workload. The results showed that the interactive effect of color and light, with the combination of white and blue colors and light intensity of 300 or 800 Lux, on mental workload insignificant. This means that the design interventions resulting from the combination of these two variables did not significantly affect the scores obtained from the NASA questionnaire.In the present study, the one-way analysis of variance of the absolute power of the frequency bands shows that when the brightness intensity increases, it does not create a significant difference in people’s attention in the electroencephalogram data. Similar to accuracy performance, inhibition performance also improves under the influence of design interventions in color and illuminance intensity. This finding can be explained using the principles of Kaplan’s theory of attention recovery and psychological recovery. Attention recovery theory emphasizes that the presence of natural elements plays a role in reducing anxiety and mental fatigue in people.Recent studies show that the color blue can boost employees’ attention and cognitive functions. By incorporating blue into office design, organizations can enhance cognitive abilities, work performance, and overall productivity.

Comparative studies of the poems of great poets assists in the affinity among different nations and the recognition of their outlooks and sometimes under the aegis of these studies, the possibility of better understanding of their poems and their effective criticisms is ensured. Sohrab Sepehri and Octavio Paz are among those poets who, due to their excessive interest in the culture of India and world mythology, have a similar poetical approach specially towards the basic elements of the entity, tree, water and light and since in mythological context these elements have a coherent relationship, they have been appeared with a same function in the poems of Sepehri and Paz. In this study, the functions of these natural elements in their poems have been studied and expressed in a descriptive-analytical method. Both of these poets, using mythological construct, have reflected the union between the human and tree, the union among tree, water and light, and the union between water and light, and finally the deep relationship among human, tree, water and light have reflected in a similar poetical utterance which understanding this not only helps in the analysis of many of the odd and weird poetical compounds of these two poets, but also in the demonstration of their poetical pulchritude and under the aegis of this study the link between Sepehri and Paz from a poetical and mythological approach is revealed.

In mobahele verse- 61 of Al-Imran, Almighty God has mentioned Ali Ibn Abi Taleb (PBUH) as the Nafs of the Last Messenger of Allah (PBUH). Historical and narrative research in Shia and Sunni sources clears that the phrase "Anfosana" belongs only to the majesty Ali (PBUH) and there is no discord between two parties about that. From the theological point of view, the honorable verse is considered as a proof of the spiritual and political Vehayat of him. Philosophically, this word indicates a special type of closeness between the Holy Prophet (PBUH) and the Commander of the Faithfuls (PBUH). From a mystical point of view, it seems that this word refers to a divine and very excellent truth that is interpreted as a "Nafse Vahed". The luminous speech of Imam Reza (PBUH), which declares the verse of Mobahele the best superiority of Ali (PBUH), like a light, calls the need to investigate and be more precise on different aspects of this word.

Regarding the atmosphere of architecture, due to its importance and vacancy in contemporary architecture, recently, a relatively large number of studies have been devoted to it. But in the meantime, the scattering of votes and views on it has caused that it could not have a clear definition and restriction for it. Sometimes a fixed component in different buildings has different results, or even the strongest atmospheric component alone does not create the right atmospheric quality in the building, so that even fixed atmospheric components in different buildings lead to different and even contradictory results. This possibility indicates the synergistic effect of the factors on the whole space. Factors in different combinations reach a different generality, and the effect of each criterion on the whole is intensified by the combination of other criteria. In order to investigate this, the effect of light on the atmosphere was examined, because most of our perceptions are related to light-dependent vision. On the other hand, light with its various characters also gives a semantic and comprehensible dimension to architecture. The study of light is most used in previous researches of temples, especially mosques. Generates new insights. After meta-analysis of the subject of the atmosphere by examining the conditions for creating synergy and its principles, it seems that light is very effective in synergizing with the characteristics of the architectural atmosphere, not separately but synergistically, in all stages of perception and cognition in perceiving the atmospheric quality of the building.

The perspective of illumination means the perspective of the role of illumination and grace of the higher world in the existence of the world and creatures, as well as in the search for knowledge of man, is an important point of view in Islamic and non-Islamic ontology and epistemology. A group of Muslim and non-Muslim philosophers and mystics have raised their epistemological issues around illumination. This article tries to analyze the concept of cognitive illumination and its important elements with a descriptive-analytical and inferential method, in order to understand the identity of this type of illumination (in the realm of intellect and super-intellect) and discover its common elements in Islamic illumination perspectives and answer this question: What is cognitive illumination or illumination in the field of cognition and what elements play a role in it? Based on this analysis, material and sensory illumination plays a large role in illumination views, and explanation of non-material illumination is done through it. One of the common elements and aspects of these views is the centrality of light and light radiation, and the other is belief in God, who is in the role of the illuminator. About what is illumination, two views can be extracted: 1. Illumination is the introduction to knowledge; 2. Illumination is related to the stage of realization of knowledge. In illumination views, the main issue is the appearance of light from the top to the lowest levels, and the revelation of the known (truth) to the illuminated one (knower subject). This truth is either light - immaterial light - or it is likened to light, or due to the activity of some kind of rational light it becomes recognizable to humans. Among the results of illuminative knowledge is the knowledge of the illuminant to the illumined, and the knowledge of the illumined to the illuminant.

Entrepreneurship is one of the ways of employment and the development of entrepreneurial culture is the important approaches of advanced societies. Islamic art is the most important fields in the Islamic world and the importance of the Islamic religious and cultural structure creates the need for the expansion of entrepreneurship in the Islamic region. Designing and manufacturing usage furniture and utensil such as mirror frames is one of the approaches in the entrepreneurship fields and this product has an important usage position in homes, places and architecture. also It has been proposed as purposes that recognition the importance of entrepreneurship in the Islamic art with the focus on designing and manufacturing metallic mirror frame with usage the concepts of Islamic art, culture and philosophy and also identification how and importance of reflection the concept of light in design and aesthetic structure of metal mirror frame. In this regard, library and documentary and field information have been studied qualitatively and experimental with descriptive-analytical approach and the information is collected taking notes and using a camera and the Internet, and observing and acquiring experimental and practical skills. The results show that it is possible to design and making the the mirror frame by maintaining the structural coordination of the usage product and coordination of Islamic semantics and this product has been make inspired by the concept of light in Islamic philosophy and wisdom and the use of symbolic motifs including solar, Khatai and Arabesque motifs and the number 12.

The process of transversal legislative revelation of the treatise is consistent with five concepts in Ibn Arabi's mystical system. The main issue in this article is what these concepts are and how to consolidate them into the process of revelation of the Prophet in the complex and intertwined network of fluid concepts of Ibn Arabi's epistemology. The approaches obtained in this research show that the five concepts of "minute", "dilution", "soul", "light" and "tip" are focused on each other in the process of revelation and complement each other. The minute positioning and determination of both sides of the main negativity provides the possibility of any awareness and emergence, such as the possibility of the emergence of legal awareness and revelation of the treatise. Thinning is the radius of the data of the nominal truths which performs the illumination of the illumination. Dilution is the radius of the data of the nominal truths which performs the illumination of the brightness and in the process of revelation, determines and mediates the names involved in revelation, that is, life, light, wise, sage, speaker, hearer, and seer at the source of the eternity of the heart. The soul is the same as the derivatives of the divine names (truth), especially the name of revelation, which mediates the determination of the truth of the invisible and reasonable, but effective name of revelation in the eyes of the nobles, especially the heart of the prophet. And light is the illumination of the truth of the name of light, which has the aspect of revealing the essence for itself and, consequently, for the manifestations of itself, and its string-like radii make it pos.

One of the most effective things in human life and destiny is"Knowledge of the Imam" especially the Imam of any time.Therefore, under many verses, Infallible Imam  explained their characteristics and position in different ways. One of these methods is the metaphorical expression of interpretive narrations about imams, including Imam Mahdi. In the realm of semantics, the conceptual metaphor of light and its functions (sun, day, moon, star, constellation, door star, meteorite)for the Prophet, by transferring tangible spaces to unfamiliar spaces, opens new windows of knowledge about the Imam of the age in human vision.The present research, with the same approach,after examining more than350 verses and interpretative narrations under them and extracting and categorizing conceptual metaphors,with descriptive-analytical method, has opened various windows of the description of the Prophet's guidance, which has been the focus of attention in many metaphors, until the dimensions clarify and conceptualize it, dimensions such as: being divine, inherent and permanent, inability to deny the presence of the Prophet, surrounding all objects, extension of the cause of connection between God and creation, all perfections leading to the Prophet, Formative and legislative, comprehensive and ultimate leadership, paving a quick and easy path for the Taliban to lead, ending the darkness and removing the darkness and anxieties and dispersions, preserving and surviving the religion, creating life, growth, hope, security, unity, etc. This depiction of the guidance of Imam Mahdi opens the way and custom of life for the aspirants of the light of her guidance to find happiness in this world and the hereafter by following the shining sun of her existence.

This article assesses the quality of rhetorical imagery translation of verses 35-40 of Surah An-Nur in selected Persian and English translations using Julian House's approach. The rhetorical imagery of light and darkness is a crucial image related to the concepts of good and evil, with diverse interpretations presented in interpretive books. House's model examines the user and application aspects of the original text to create functional equivalence. The user aspect pertains to language, dialect, time, and domain of function, while the application aspect relates to media and audience. The selection of translations was based on popularity and acceptance among readers and scholars. Results show that all translators have faithfully recreated the rhetorical imagery of this surah in the target language, while adhering to the form and structure of the target language. They have provided a literal translation of these images aligned with the religious goals of the verses. Overall, translators have presented an overt translation of these images, with no significant deviation from the original Quranic text. Translators have translated these images based on the linguistic characteristics of the target culture. Combining approaches may be more effective in evaluating the quality of Persian and English translations of the Quran.

Due to the fact that most of the works written in the field of "farr" are focused on its literal meaning, its derivatives and mythological manifestations, and also because the concept of "Farr" in our time is the basis of many topics of modern physics, including luminous aura, energy chakras and it is energy therapy, in the review of Ferdowsi's Shahnameh, the historical roots of "Farr" and its various forms are less mentioned in connection with the manifestations of cosmic energy. The authors, looking at the concept of "Farr" and its characteristics, with a descriptive-analytical method and a library approach They have investigated the metamorphosis of "Farr" and its connection with cosmic energies, how it has appeared in today's world issues and what are its main sources? What are the types and interpretations of "Farr" and today's manifestations, and what is the reflection of "Farr" in Ferdowsi's Shahnameh. This article aims to investigate the material and spiritual forms and incarnations of "farr" and its connection with cosmic energy, and to analyze and investigate its transfer from the Mehri religion to the Avesta and then from Ferdowsi's Shahnameh to the present age. Some of the researches that have been written in connection with the theoretical foundations of this article in the field of cosmic energy include books on traditional cosmology and modern science, the quantum ideas of Rumi, the quantum world, research in Iranian mythology, Yashta, Farrah Ezadi in the ancient Iranian monarchy. and the article "Farah, this magical and heavenly force". The conducted research shows that human beings are surrounded by a subtle energy called aura of energy. In the past, this subtle energy, especially in the area of the head chakra, was known as "farr", and it is the most important discipline that connects humans to the beyond; At first, the donors of the "farr" were Mehr and Apam Nepat, and "farr" belonged to the sun and water, but after Zoroastrianism came into use, Ahura Mazda became the donors of the "farr" and fire became its main element. In the Shahnameh, "farr" is the main pillar and the fundamental element and in its incarnations it is transformed into an alive creature or objects and manifests itself in the form of strength and talent in the form of beauty, wisdom and power or mysterious objects. The appearance of the "farr" in Mehri religion, Avesta and Shahnameh is a luminous aura, and the appearance of the "farr"  has been attributed to tangible signs and forms, for example, in the Avesta, it is the bird of Verghan and Ghorm, and... after that in the Shahnameh, it is called Simorgh, Homa, A deer, a horse, a Jahanbin Cup, a ring, etc., and also the effect that this energy had on the head chakra and made the aura of energy  around the head brighter, they called Shamse, Crown, Dastar, Dihim, etc. as well as the effect that this energy had on the head chakra and made the aura of energy around the head more luminous, were like Shamse, Taj, Dastar, Dihim, etc., of course, in the Shahnameh, "Farr" is a divine gift, and sometimes it shines in the form of light from the faces of kings, etc., and sometimes it is manifested in the form of a divine thought in finding secrets and breaking magic.

The aim of this study was to investigate the concept of reason based on Quranic verses by analytical-documentary method. According to the verses of the Qur'an, reason is one of the most important intellectual processes from which three meanings have been deduced. In the first sense, reason is like light emitted from within. In this sense, reason means man's relationship with the divine and spiritual dimension of his soul, which while illuminating the divine dimension of the soul, as a halo of light, encompasses the totality and reality of the soul and controls the undesirable desires of the soul. . After that, reason is like a ray of light that shines on objects and events from within and illuminates their reality and totality. In this sense, it is in the light of reason that the verse of objects and events as well as their implicit meanings are explained. This stage of reasoning means reasoning. Thirdly, reasoning is like a mirror that reflects the truth. This kind of reasoning indicates the relation of human existence with objects and phenomena.

The main problem of this research is the utopia of Ishqari, focusing on the similarity of relationships in the light system of Ishqari and civil society. In this research - which is a type of library and documentary research and written with a logical description and analysis of data - by providing some evidence, it is explained that the enlightened utopia is the result of the complete compliance of the human society with the relationships and relations existing in the light system. And then, by enumerating some of these relationships and applying them to civil society, an attempt has been made to explain the essentials of the intellectual foundations of Ishraqiun in the field of political system as the findings of this research. Although all Islamic sages considered the world of nature to be subordinate to the world of intellects, but this was the intellectual characteristic of Sheikh Ishraq, who by drawing different and varied relationships among the lights of Cairo, was able to find a way for the legal compliance of human society with the light system. The relationships that Sheikh Eshraq explained among the abstract lights - unlike the developmental relationships - are in such a way that they can be accessed as models.

Candelabrum is a tool for creating lightness which was used widely in Islamic art and architecture. One of the most important usages of candelabrum has been hanging in religious place such as mosque and tombs, especially in their altars. Representation of candelabrum in altars according to importance of it in Islamic architecture increases the knowledge about imagination behind using candelabrum in altars. Since candelabrum has lost its usage due to modern luminosity facilities, representation of its role in altars, explain the relation between altar and candelabrum and also importance of this chandelier as a custom symbol. This paper aims to recognize symbolic meanings of candelabrum with descriptive-analytic method and answers this question: why candelabrum has been represented in altar and using of it in altars was based on which symbolic component? Papers findings according to altars ancient background in ancient Iran temples shows altar was a place for manifestations and signs of light like the place of goddess in altar and custom fire in fire temple. Candelabrum in Islamic altars reminds the customs before Islam and correlation between concept and application in ancient Iran which commix with Islamic philosophy, specially light and caused candelabrum to be a manifestation of divine light and symbolic light in altars, according to Islamic values.