This paper explores the potentials of Ibn Arabi's teachings for developing a form of existential, non-metaphysical thinking. Metaphysical-conceptual thinking focuses on understanding “existents qua existents” through concepts. In contrast, existential thinking delves into the “reality of existence” itself, questioning its nature. This research proposes that the Islamic intellectual-mystical tradition, particularly Ibn Arabi's work, offers fertile ground for such an approach. The core question of this study is: Can Ibn Arabi's teachings be used to develop a framework for existential thinking that is distinct from metaphysical thought? This framework would offer a new lens for understanding the world and humanity, grounded in Ibn Arabi's rich mystical tradition. We utilize both analytic and axiomatic methods to explore how Ibn Arabi's concepts lead to an existential understanding. According to him, “existential thinking” begins by focusing on the “reality of existence” and opening to it, then, by paying attention to the poverty of existence and focusing on it, man realizes the dignity of his existence and his direct relationship to Being. This shift from the external to the internal allows for the experience of the absolute within the ordinary. Ultimately, this mode of thinking promises a transformed understanding of both self and world.

It was already discussed so much about Ibn Khaldun (1332-1406 A.D.) and in respect of his famous introduction, Muqaddimah, it is often attributed to him being pioneer of philosophy of history and even sociology. But without respect to the similarties,it is necessary first to examine the principles of his thoughts by which he could come to the field of his views. Without it, the danger of misunderstanding and misinterpretation is obviously inevitable. According to him, the current tradition of philosophy in the domain of natural philosphy is useless for the world and the world after, and in the domain of philosophical theology ceases to attain the knowledge of the separates. Generally speaking,philosophy is not able to sectlre the professed happiness. Still, he belived the Aristotlaian logic but strived to apply the demonstrative method of classical logic in the realm that it had never been considered as a branch of philosophy before. This realm is history. History, as he says, has two aspects. The apparent aspect of history is the reports about the past, but the hidden and deaper aspect of history is to examine the possibility and impossibility of the contents of the reports. This Knowledge in respect of its subject, i.e.,civilization and omran, is called elm-alomran.

Applied Educational Programes (AEP) are those programs which aim at providing vocational and job skills and also promoting job skills among employees. As such programs have a significant role in the development of the country, the High Council cultural Revolution established the High Council for Applied educational programs to develop a relevant structure and content for these programs. This paper investigated the models for educational needs assessments in order to identify all applied programs and the process of curriculum designing in two sectors (Industry and Agriculture). Results indicate a lack of sufficient attention by policy maker organizations and institutions which run applied educational programs. Major shortcomings in this regard are lack of attention to the aims and objectives of these programs (particularly the self employment), lack of the use of relevant models for needs assessment in identifying the courses and also lack of enough attention to models for skill-centered curriculums by educational planners.

The commentary book of Ibn Ali Al-Hadid has paid a special attention to the literal aspects of Nahj ul-Balagha. The author has tried to show the frequent eluquent characteristics in the words, texts, and speeches of Amir ul-Momenin (A.S.), and hence he reveals the superiority of the words and literature of the Imam, over those of the other speakers and poets.

A speaker should speak in such a way as the situation appears to be. For instance, he should use a predicative sentence in order to convey the statement, or he should use an injunctive sentence so as to convey a request, and so on. But, in order to be eloquent, he should sometimes ignore this principle. Therefore, he speaks in such a way unlike what the situation seems to be. It is called expressing an utterance ignoring the appearance of the situation. In this research, it has been tried to investigate the above-mentioned category in detail. The advantage of each case, when he ignores the situation, has also been presented.

Wilhelm Dilthey is a distinguished theoretician in human sciences (humanities) as well as a recognized contributor to hermeneutics, literary criticism, who produced an epistemological system of his own. In his view, human or social sciences can be objectified through hermeneutics. The main theme of Diltheys project is that he distinguishes the real cutegories of human sciences from those of natural sciences. So, according to him, the real subject of hermeneutics, is not our understanding of a certain text, nor is it our understanding the meaning of a text, but understanding (in this context), hermeneutically concieved, is a process of interpretingothe objectifications of life, the external expressions or manifestations of human experiences. Diltheys major concern is the attack launched by positivits against this objectification and reality of human sciences. He made efforts to show, by providing certain measures and criteria, that human sciences can have the status and position of natural sciences and are to be considered as objective, valid and factual. Dilthey maintains that understanding humanites requires that a reader (of a text) should feel that he or she is in the same place and time as the author of the text was. In other words, understanding consists in discovering oneself in the author or substitung oneself with the authors life and his mental experiences. This article provides the reader with a brief account of ermeneutics and its principles as well as its course of development as understood by Wilhelm dilthey.

Among significant questions in the realm of Quranic discussions is eloquence of the Quran which can be treated as a matter of consensus in the opinion of Islamic scholars and commentators. In the present essay, Allama Tabatabaee's eloquent viewpoints in some Quranic verses in Al-mizan are surveyed and analyzed.