The issue of research in this article is to examine Mulla Sadra's opinion about the predicative attributes of God and whether he is bound to which of the three theories of tashbih, ta`wil and tanzih. The method of this article is librarian and documentary-analytical. The findings of the research show that Sadr al-Muta'allihin, while criticizing the superficialist, also considers the method of philosophers and theologians who use ta`wil in the divine verses to be incorrect. He believes in preserving the originality of the text and opposes those avoiding appearances, and considers the way to achieve this goal to be the doctrine of special monotheism or personal unity and the theory of spirits of meanings. According to this version of particular monotheism, the pure absoluteess of God causes him to be present in every ta`ayyun, and to accept its rulings, and the very pure absoluteness causes him not to be limited to this determination. Although part of this method can be seen in the opinions of a number of mystics, but like other issues of theoretical mysticism that have been highlighted in the transcendent wisdom, its scientific formulation and order is due to Sadra's efforts.

Places of worship, as symbolic spaces, have played a key role in all religions. In this respect, they differ from other buildings with different functions. However, the presence of places of worship belonging to different religions in the same city or town has been based on identity differentiations.Given the rapidly growing virtual communications in today's world, it has become even more important to pay serious attention to identity differentiations concerning places of worship.....

In 2003, Waters, Felten and Sahai introduced a novel cryptographic primitive called Incomparable Public Key cryptosystem to protect anonymity of message receivers in an untrusted network. In this setting, a receiver is allowed to create many anonymous identities for himself without divulging the fact that all these identities refer to the same receiver. Recently, Lee and Lim improved the solution of Waters et al. with a more efficient decryption process. Both of these schemes are based on the ELGamal encryption scheme and are CCA1-secure in the sense of data privacy and IK-CPA-secure in the sense of key privacy. In this paper, we employ the Cramer-Shoup encryption scheme to propose the rst example of an incomparable public key encryption scheme which is CCA2-secure in data privacy and IK-CCA-secure in key privacy. Therefore, our scheme outperforms existing incomparable public key schemes in security properties.

Thought reviews and critiques of thought go back to ancient Greece and Aristotle's Poetry. Criticism aims to refine the public taste and educate the author's thought,in the meantime, critique of the books can also improve the quality of content and beauty. This study investigates the book "Analysis of the Immaculate Conception of the Qur'an in the Teachings of the Qur'an and Sunnah" based on the analytical-descriptive method. The weaknesses include lack of compelling title, typographical errors in the form of inaccuracies in the citation, ambiguity, repetition, generalization, lack of reference to the necessity of research, and lack of footing. The reason for this is that some content is basic and there is no innovation in the content category. At the same time, it has the following strengths: beautiful calligraphy with good handwriting, annotations, and many footnotes that sometimes show up in vague descriptions of words and expressions, and beautiful layouts. Besides, the design on the cover could be much more beautiful than it is, for example, a picture of the miracle of the creation of the heavens or a picture of the staff of Moses, which turns into a dragon. Regarding the content, it also has strong points such as: coherence and logical order of the contents and its sequence and specialized view on the subject of miracles.

This article examines capacity of rational dialogues to achieve ethical universalism. In positive attitude, rational ability considered as most important reason for possibility of achievement to common social-political norms and rights. Rational dialogue, by creating a suitable space for dialogue beyond the private interests and involvement of state power; searches consensus on foundation of social ethics via reforming processes and practices to ensure it. But in negative attitude, ethical pluralism is considered integral part of human societies. In a narrative, this lies in self-specification of life's real goals and denying any kind of rational choice, and in another narrative, denying rationality links to any kind of goal-oriented ethic that endues background features and different social ones to that identity.

The philosophical school of Isfahan consists of two different schools. One of them was headed by Mirdamad and the other one directed by Mulla Rajabali Tabrizi. These two schools were in harmony with each other in some issues and opposed in some others. A controversial issue was on God’ s essence and his attributes. At Rajabali's school, he and his students made a special impression of God. These groups of philosophers believed that God cannot be understood by positive way, and that all divine attributes are negatives. Negative theology derived from this school has a religious and Neo platonic background. This article tries to study the field of formation, critique of the ideas and the basics of thought of Mulla Rajabali Tabrizi and Qazi Sa'id Qomi in negative theology. Therefore, this paper addresses reviewing and criticizing the reasons of philosophers, for incompatibility with other philosophical doctrines based on the rule of al-Wahid. Therefore, this paper does not carry out a detailed discussion of the attributes and divine acts. Since these two philosophers are strongly influenced by Neo platonic teachings, their reflection and their influence on Plotinus's ideas are shown.

The recognition of divine's attributes and its interpretation, are represented in the context of different thoughts and in various forms. Sadr-ul-Mote'allehin, has founded his philosophical thoughts on the idea of "existential gradation" that refers to Hierarchical degree of existence manifestations. The present study is going to according to a descriptive-analysis method in Mulla Sadra's thought, gives a new analytic from semanticist of divine attributes. By following the manner of division of the levels of existence manifestations near theosophists, He explains existential orders in three stages: essence, first determinacy, and second determinacy. The stage of essence is vacuity of all attributive determinations and impossibility of speaking about God. First determinacy, is the reference of attributes of incomparability. And second determinacy, that of attributes of similarity. Essence, or permanent object is appearance of divine attributes, which are the general meaning of existence in the world. Recognition of divine attributes by human being is achieved only through acknowledgement of such permanent object which, as suggested by Mulla Sadr, is the subject of general particles.

The article, while review French thinker, Jean Franois Lyotalr’s views, studies the influencial role of disharmonious factors such as, sublime cause, incompatibility and historic sign in art, polity and language fields, in order to unveil part of existing discontinuous and contingent relation among intending to create disorder in those processes relating, generally, to the institutionalization of culture sphere, and also within discourse frameworks, gender and language regimes and games in particular. This has produced those perspectives of the modernity’s great contradiction that indicates incomparability of knowledge and ethics.

Silence is one of the most important elements in mystical theology, generally, and in negative theology, particularly. Silence is the last stage to which the mystic or the mystical theologian reaches in talking of God. In this stage, all the linguistic methods of the mystic disappear. In this paper, firstly, we will discuss the central role of the silence in the Rumi’s works. Then we will argue the moral-psychological and linguistic-cognitive reasons which Rumi had for calling to silence. Some of these reasons are saving role of the silence, the oppositional relation between rationality and talking, avoiding mental disturbance, keeping the secrets, observing the capacity of the audience, and the limitations of the language. Finally, we will discuss, from Rumi’s viewpoint, why the mystics talks too much of God despite their calling to silence. In this relation, some reasons, such as a psychological obligation, being made to talk by God, talking by the love of God, and talking as an instructional device, will be mentioned.

In this paper, it is argued that Leotar's emphasis on pluralism and the incomparability of linguistic games renders any judgment on claims of truth undoable. If there were no rational point of reference such as evidence based judgment, for organization, selection, and decision making, the world would become a dizzying mixture of a multitude of realities. "Eagerness for knowing the unknown", as Leotar calls it, would. Lead to a wondering rationality if not coupled with "the ability to judge". In this paper, taking a truth-based stance, it is argued that "justice" can only be achieved if the foundations for selecting and deciding are strengthened, and furthermore, identification of ways for strengthening the judgmental, as well as the cognitive, elements is emphasized. As for its educational implications, the role and responsibility of schools in encouraging initiative and insight, instead of coping and assimilating, are discussed.