The issue of primordial nature is among the subjects which has been widely discussed by the thinkers of various disciplines in different historical stages. The focus of this paper is to discuss primordial nature from the viewpoint of Imam Khomeini. Contrary to some other thinkers, Imam Khomeini maintained that the attributes of the primordial nature belong to the tendencies and inclinations. In other words, primordial nature loves absolute perfection and dislikes imperfection. In the viewpoint of Imam Khomeini, there are two kinds of primordial natures: the unveiled makhmoreh primordial nature that has not been subjected to the principles of the nature and the veiled makhmoreh primordial nature that has been subjected to the nature. All attributes of the primordial nature have the same interpretation in his viewpoints. In this outlook, primordial nature is the source of good and bad. Also some of primordial natural affairs as well as the most important principles of the primordial nature have been discussed in this paper.

The purpose of this study was to explain environmental education based on the philosophical principles of education in the Islamic Republic of Iran. The method of this qualitative research was Frankena's inference type. Based on Frankena's deduction pattern and through combining goals and foundations, certain principles were derived. The statistical population of the study comprised the philosophy of education in the Islamic Republic of Iran and all sources related to environmental education which were purposefully selected and thoroughly examined. The data analysis methods included categorization, coding and interpretation which were continuously and simultaneously carried out with data collection. The findings of the study indicated that the goals of environmental education based on the philosophy of education in the Islamic Republic of Iran include: understanding the presence of God, the world of nature and man, awareness of the purposefulness of nature, commendation of the nature holiness, understanding the order and balance of nature, understanding the metaphysical and physical aspects of man based on his relationship with the environment, understanding and fostering an environmentally responsible behavior. The foundations of environmental education are: nature as a manifestation of God, the purposefulness of nature, the sanctity of nature, the orderly nature, man (a combination of body and soul as well as intellect and senses) perceiving the nature, the freedom of man, the sense of belonging to a place in man, the inherent value of nature independent of the human mind, nature’s being founded on the principle of a just system, environmental aesthetics in humans. And finally, the principles of environmental education are: the attitude of "az-oui" (We belong to Allah) toward nature, belief in nature’s ultimate, respect for nature as a sacred creature, the preservation of the harmony of nature, the harmony of the body and soul in relation to nature, the bond of senses and mind in relation to nature, observing laws in the environment by humans, the discovery of environmental identity, observance of the right to a healthy environment, environmental justice, the achievement of a comprehensive environmental attitude, beauty of nature as the motive for environmental protection.

Undoubtedly, nature has always attracted the attention of scientists and philosophers as the loci of the genesis and growth of natural existents and its current. Scientists working in the field of empirical sciences mainly seek the knowledge of natural existents and laws of nature, while philosophers basically deal with the knowledge of nature itself and its structure and try to provide an answer to the questions of what the meaning of nature is, what its structure is, what relationship exists between existents and nature, whether nature is the primary source of the appearance of existents in the world, and whether nature, as matter and form, is a cradle for the appearance of various forms of existents. Greek philosophers and, later, Muslim philosophers have provided various responses to these questions. In ancient Greek philosophy, physis or nature means growth, living, and life. This meaning, which had provided the basis for pre-Socratic philosophy, changed into the “content of the world” and “maker of things” in Stoic philosophy. Plato also defined physis as the origin of the appearance of all things. He used the words technē (art) and archē (origin) to explain the emergence of the world and considered the creation of the world as an artistic innovation. Aristotle, who viewed the world synonymous with the whole nature, believed that nature is the source of motion and change in things; however, Muslim thinkers have provided various ideas about nature. Ikhwān al-Ṣafā maintained that nature is the fifth level of the levels of being and the “active” aspect of the world, with matter as its passive aspect. Ibn Sīnā considered nature and the interactions therein as God’s act and believed that nature is the cause of the appearance of corporeal substance by synthesizing matter and form. Unlike the Peripatetics, who believed that archetypes are the same as the nature of things, Suhrawardī rejected archetypes and replaced them with luminary nature. Finally, Mullā Ṣadrā viewed the world of nature identical with renewal and change and maintained that the nature of substance enjoys permanent motion and flow.

Trying to propose a harmonious interaction between human and Nature, new ontological theories have been developed in the course of recent decades, resulting in different approaches to nature in architecture. The multiplicity and variety of these theoretical and practical frameworks is a definite confirmation of the unclear understanding of Nature and its interaction with architecture.This paper addresses the question what is the true interaction between Nature and the built environment? Clarifying such a relationship between Nature and architecture, different aspects of Nature’s manifestation in the built environment and architectural approaches to Nature will be explored both in theoretical and practical points of view. Investigating Islamic doctrine via deductive argument, it is going to be proven that the quality of architecture depends on the quality of its relation to Nature at different levels and aspects. Accordingly, different types of Nature manifestation and architectural approaches to Nature will be presented. Achieving this aim, the approaches of Iranian traditional architecture will be studied by concentration on four houses in Kashan, Naeen and Yazd and using the ground-based method of research. As a result, this paper is going to emphasize the all-embracing presence of different aspects of Nature through two fundamental architectural notions, i.e. perfection and harmony.

In this article, we review the main reasons of Muslim philosophers for denying the nature of the necessary being. First, by separating the three meanings of nature and three different interpretations of the originality of existence, We try to get a clear picture of the conflict. Then we mention the most important arguments for denying the nature of the necessary being And we show that most of these arguments were either based on the originality of nature or are based on a particular understanding of the originality of existence that is debatable. Finally, we show that according to the correct interpretation of the originality of existence The nature is determination of existence, and existence without determination has no meaning.Therefore, every being has a nature; Both limited and unlimited. However, because the necessary being is unlimited, its nature, which which exists with the same existence, will be unlimited. Accordingly, there was no conclusive reason for denying the nature of the necessary being, but There is argument that necessary being  has nature. Necessary and possible beings  have nature  in the same meaning.However, the referencce of nature is different in them.

In the contemporary era, modern approaches to architecture, taking account their growing shortcomings in providing appropriate environment for human inhabitation and interaction with nature, lead to crisis in human life e.g. water, soil and air pollution. Therefore, new theories with various approaches are proposed primarily to improve, firstly, the relationship between man and nature and secondly to revive the presence of nature in the architecture. One of these leading theories is the concept of sustainability and sustainable architecture which attempts to decrease destructive issues of modern architecture and make a friendly relationship between architecture and nature aiming for contemporary and future generations to benefit from the natural environment properly. Even though sustainability has been successful to some extent in improving and enhancing of architecture approach to nature in some scopes, it seems that in the relation between human-made environment and human and nature, fundamental concepts and principles are ignored. Instead, much attention is attracted to limited aspects and consequently superficial concepts are addressed deeply to the extent that sometimes the status of nature is reduced to an ecosystem and a mere material phenomenon. Explaining dimensions and aspects of natural manifestation in traditional architecture, this research aimed to find a way out of problems caused by sustainability approach, to deal with its challenges and shortcomings, and finally to promote this concept. In order to achieve this aim, the appropriate relation between nature and architecture based on true understanding of nature is argued. Firstly, sustainable academic texts as well as Iranian historic ones, through Content Analysis method was studied while environmental sustainable architecture is criticized; secondly, based on Logical Argument method, the missing point of sustainable architecture approach is revealed; thirdly, Iranian traditional architecture was surveyed through the Grounded Theory method, focusing on the relationship between this architecture and nature. The study of traditional Architecture in Iran reveals clearly the consideration of three basic dimensions of nature: first, the physical dimension including natural elements, e.g. water, soil, trees, second, the intrinsic dimension (the essence of nature) including the qualitative properties of natural phenomena, on the one hand, and rules and principles of nature on the other hand, and finally, the symbolic dimension of the nature which represents a part of the beliefs of traditional mankind, employing some patterns and figures abstracted from the nature. Consequently, a new approach is employed considering not only nature, but also the essence and the symbolic dimension of nature. In this regard, architecture establishes a constructive dialogue with nature based on its triple dimensions. It seems interaction and relation between architecture and nature will improve. The manifestation of nature in architecture, based on its three aspects is illustrated with some cases from Iranian traditional architecture. This architecture as history testifies, through harmonic and evolutionary approaches, makes a true relationship with nature which not only derives benefits from nature, but also conserves and enhances it.

In this research, we intend to examine Immanuel Kant's definition of nature in his critique of judgment in both parts, i.e., aesthetics and teleology. Then, we will evaluate these definitions of nature with the criteria of different trends of tourism such as nature tourism. Then we answer the question: Do Kant's definitions of nature in teleology and the relationship of nature with beauty and sublimity and the examples mentioned in this book, provide a proper Criteria for the goals, aspirations, and scopes of nature tourism? Do tourists of nature take us for a walk in the nature that Kant defines or sometimes describes?  Supposedly, both have a lot in common with emphasis on human ends and the importance of morality in praising beauty of nature. We search with a descriptive-analytical method to answer this question: How can a framework for aesthetics of tourism be provided from Kant's third critique? Research studies show that in order to organize the framework of aesthetics of tourism based on Kant's third critique, it is better to first outline the basic rubrics of the critique of the teleological judgment. In the second part of the third critique, considering the organic position of nature and its purpose and also the mechanistic expansion of nature under the supersensible principle, while eliminating the contradiction of this duality, the role of the purpose of nature and human as the ultimate purpose are discussed. In this part, an expansive view is seen for the relationship between man and nature with regard to the ultimate purpose and final purpose. According to the general point of view, human being, from the purposes and recognizing his/her position as the ultimate purpose and paying attention to the final purpose, will reach to a more detailed point of view. Human being, reflects on natural effects and charms and free and dependent beauties based on nature, artifacts and artworks. As a result, the role of beauty and sublimity of nature in cultivating the moral dimension and the promotion of human culture is considered as one of the basic foundations of aesthetics of tourism, especially nature tourism.

Today, nature tourism activities are in significant demand with the aim of benefiting from natural elements and preserving nature along with providing economic benefits to local communities. The nature tourism process is dependent on the desired performance of the nature tourist, the host local community and the nature tourism tours. The continued development of nature tourism activities requires assessing the sustainability of nature tourism tours and understanding visitor satisfaction to ensure long-term sustainability in natural ecosystems. Accordingly, in the present study, a list of indicators was presented to evaluate the sustainability of nature tourism tours and their importance in the development of sustainable nature tourism in Khamir-Qeshm mangrove forests. For this purpose, 76 suggested indicators were identified and prioritized using Delphi questionnaire and analyzing experts' viewpoints. The obtained results indicate the importance of responsible tour performance towards ecotourists and also maintaining quality of the natural environment by increasing awareness and training of the ecotourists before visiting nature. The results of the indicators ranking also revealed that the highest priority is related to the environmental awareness course before the trip" and among the final coefficients, the highest rank is assigned to "managed consumption of drinking water". Likewise, 14 indicators were identified and selected as the best indicators with the highest rank. The list of identified indicators can help to identify the ideal nature tourism tours, as well as to evaluate the sustainability of their performance to obtain the satisfaction of local communities, the lasting experience of the nature tourist from the trip, and also the development of sustainable nature tourism in the mangrove forests of Khamir-Qeshm. The list of provided indicators is of great use and importance not only for the studied area, but also for other nature destinations that have the ability to develop nature tourism and conduct nature tourism tours

Nowadays, there is, sometimes, an example of the title of the matter of the religious ruling (ḥukm al-sharʻī), which lacks its customary nature, such as the old dirham and dinar in the current era. Other times, it is the other way around, such as coins that have the customary nature of dirhams and dinars but are not examples of their titles. For jurisprudential inferences in such cases, according to the principle of following rulings from the titles, is the validity (ṣidq) of the matter’s titles the criterion of the ruling or their customary nature? The answer to this question can open a new way of inferring jurisprudential rulings on newly-emerged issues. By explaining the need to pay attention to the customary nature before the literal meaning, this study states that in inferring religious rulings from verbal evidence, the basic principle is to pay attention to the customary nature of the matters, which should be examined in order to find it by using conventional evidence and after despairing of knowing the conventional nature, attention should be paid to the literal meaning of the words. The principle of customary nature, which is the main innovation of the study, firstly, prevents holding on fast to the literal meaning before examining the customary nature. Secondly, it determines the will of customary nature in cases of doubt about the will of the literal meaning and customary nature. Thirdly, it is a rule in applying the principle of ‘following the rulings to the titles.’ The important result of the principle of customary nature is revealed in inferring the verdict of newly emerged issues. In cases where their subject matter lacks title validity (ṣidq al-ʻunwānī) but has the customary nature of rulings’ matters. For example, if the customary nature of dirhams and dinars can be determined in religious rulings, today’s money, which has the nature of dirhams and dinars from a customary point of view, will be subject to the rulings of dirhams and dinars.  On the other hand, matters that today have the title validity but do not have the former customary nature, such as the old dirham and dinar in the current era, cannot have the former ruling.

Nature and its symbols have always had a warm and vivacious presence in literary works, yet, romantic writers and poets have given nature and its phenomena, a new look in their works.The romantics have painted nature as a live and beautiful retreat. Gibran Khalil Gibran, the Lebanese writer and painter has frequently drawn the nature, as have other great romantic artists, as an element of healing to human sufferings.The article, first casts a general glance at nature’s stance in the literary school of romanticism and then studies the place of nature in Gibran’s works while pinpointing on Gibran’s angle of viewing the nature. He has considered nature as a vital, emotional and original element and like other romantics has praised the rural life versus the urban surroundings. Gibran’s view of the nature as a live element has led him to use literarydevices to demonstrate natural phenomena.