The truth of Intuitive experiences and how to fulfill them are among the issues that all people, cultures and rituals have faced with and expressed views about. There are two major approaches; the essence-oriented notion which has emphasized on the cohesion and commonality of these experiences between individuals and people, and construction-oriented perspective which has considered more important roles for the discovery ideas and thoughts in the development and shaping of these experiences, so there are essential differences of them between people and cultures. Intellectual system of Illumination, which has been developed according to Sohrevardi’s discussions, has unique and valuable view in this regard. It asserts that union with light underlies mystical revelation and the specific self-centeredness is involved in the realization of these experiences along with illumination, observation, union, and inexistence. Although characteristics of illumination and talent are essential in this system of thought, the collection of features regarding spiritual experiences, according to Sohrevardi, represents a kind of essence-orientation in mystical revelation. The personal unity of experiences based on the thinking of each individual does not mean to separate experiences. Rather, they all have common grounds. The present study first, refers to the views expressed in this regard, and then explains what and how of spiritual experiences from the viewpoint of Sohrevardi. It finally, provides answers to some unknown issues.

Intuitive gnosis or mystical knowledge is different from conventional sensual or rational knowledge. This knowledge is not achieved through theoretical contemplation but is attained through remembering God, meditation, purification of soul and mystical life. In this knowledge there is no distance or medium between the object and subject of knowledge. In other words, the knower and the known or the witness and witnessed enjoy a kind of unity or union and connection. Hence, this knowledge is known as direct, Intuitive and without medium. The subjects of this gnosis are God, universes of being and inner and hidden worlds which, in the viewpoint of mystic, are nothing but the divine inner manifestations. As our ordinary knowledge is diverse and gradational, mystical intuition too is diverse and gradational. As our ordinary perceptions are divided into sensual and rational, our mystical discoveries are divided into formal and spiritual.From the perspective of Islamic mysticism, the superior path to gnosis of God and faith in Him is Intuitive knowledge. There are two criteria for assessment of mystical institution, particularly for non-mystics, i.e. reason and revelation. The main thrust of the present paper is to sum up the viewpoints of the Muslim mystics about this issue.

Mathematics and especially problem solving, has a major role in the growth of awareness and the emergence of potential human capabilities, and therefore it causes the development of human resources, which is the main goal of educational activities in every country. In this regard, sometimes a problem without algebraic reasoning or with boring algebraic reasoning, with the help of a geometric similarity and analogy, which is a kind of visualization, can be made so simple and beautiful that all aspects of the problem can be seen almost at a glance. If a student can show his thoughts in the form of pictures instead of thinking in words, then solving some abstract and distant problems will be easier and more pleasant for him. Therefore, illustration, explanation and intuition are important for teaching mathematics. Mathematics is the language of science and Intuitive thinking of mathematics is the way to develop mathematics, and is accompanied by Intuitive explanations and images in the primary course, and Intuitive thinking is used in the goals of school mathematics education for thematic communication and connection. In this article, we will criticize and examine Intuitive thinking by presenting some examples from textbooks.1. IntroductionThe educational goals and its methods have many similarities in different countries of the world, and comparing the level of their achievement makes researchers aware of the influence of various factors involved in the teaching and teaching-learning process. They have, it has done. Some of these factors and elements such as textbooks and training programs are prepared by subject specialists and some other factors such as the shape and structure of the education system such as teaching hours and evaluation methods. Education is defined by education specialists. But some other factors are related to students’ beliefs and expectations. And teachers are concerned about their roles and goals of educational activities. Teachers and students come to class with different interests, beliefs and motivations, and their beliefs and motivations have a determining effect on the teaching-learning process.2. Main ResaltsLearning processes in mathematics has become a principle. Mathematics is a science that has internal order and harmony and is considered for the purpose of  ultivating intellectual order and increasing the power of thinking and logical reasoning as well as mental creativity. In all courses, to solve the problem, processes such as drawing, transforming the problem into a simpler problem, transforming the problem into a sub-problem, deleting undesirable situations, etc. are emphasized. The thinking process of solving the problem is different for different people. In 1945, by writing the book ”How to solve a problem”, George Polia provided a model or framework for solving the problem. (See [9] and [7]). Polya tried to model the thinking of solving the problem. He proposed a four-stage model. In the process of solving these four stages, four steps are taken to solve a mathematical problem completely. 3. ConclusionsEveryone acknowledges the fact that education, especially math education, is very complicated and requires ability, skill along with patience and interest. This rule is used in the teaching resources of the general mathematics that ”in most cases, approximate answers are more appropriate than exact answers.” In this article, we will examine a strategy to achieve this goal. This approach has this feature that covers both types of general mathematical thinking. In fact, regarding this issue that ”mathematical education is not equivalent to learning processes” and there should be a relationship between facts and mathematical education. If it is acceptable, and also to build a bridge between school and non-school mathematics and formal and informal education, we will pay. In other words, Intuitive logic besides visual logic can be effective in teaching mathematics.

In this paper, by Intuitive philosophy, the writer means an ontological system which is based on a rational-inferential method in the individuation of which Intuitive findings playa significant role. In other words, it is a metaphysical philosophy which, while depending on rational arguments in the affirmation and rejection of its propositions, benefits from Intuitive findings in the formation of its teachings.In contrast to those who believe that Intuitive philosophy is a controversial combination of various theories and, as a result, an impossible issue, the writer has tried to show that intuition can have a significant effect on an ontological system without damaging its conceptuality-i.e. methodological reliance on rational reasoning when judging its propositions. In doing so, he has referred to various ways of a philosopher's use of his or others' Intuitive findings (such as determining the direction of research, opening new horizons, posing new problems, helping in the formulation of philosophical hypotheses, etc.), which are all out of the domain of the judgment and evaluation of the truth or falsity of philosophical propositions.Moreover, by presenting some examples of the above-mentioned types of the effects of intuition on Suhrawardi's Ishraqi philosophy and, particularly, Mulla Sadra's Transcendent Philosophy, the writer has considered these two philosophical systems as actual examples of Intuitive philosophy. He has also referred to the superiorities of this kind of philosophy to a purely discoursive one, which is void of Intuitive perceptions and findings.

In their works, a great number of Islamic thinkers have differentiated between ethical Judgments and juristic Judgments, while they agree on the sameness of their origin, especially in regard to the question of ‘obligation’. By inquiring into the origin of ‘obligation’ in Islamic jurisprudence and ethics as well as demonstrating the sameness of its origin, the present essay attempts to show the non-differentiation of obligation in some juristic and ethical propositions. In both ethical and juristic propositions, obligation based on innate things which can be revealed by reason, and which are established by the divine will; both the propositions can regulate the human behaviors; promote the spiritual manners; and ensure the social order and prosperity; and at the same time, both enjoy sanction. However, the sanction norms of the ethical Judgments are different from those of juristic Judgments. Nevertheless, there can consider the ways suggested by religious jurisprudents to be valid for fulfilling the ethical Judgments as well.

Knowledge is a collection of understandings and awarenesses that are acquired from outside. But there is another knowledge, so called Intuitive or mystical knowledge, which is acquired without using experience or proof. The present article tries to study the Intuitive knowledge in Nahj al-Balagha. According to this book, the Intuitive knowledge isn’t obtaind by experience or rational method; but it is a result of reflexion and praying God. As a result, the holder of this knowledge can be aware of supernatural and unseen events.

The authors in this article try to suggest a new approach in Ibn Sina's philosophical thought which is against the classical understanding of his philosophy. They suggest that Ibn Sina benefits from a mystical and Intuitive mentality as well as his deductive methodology; but his Intuitive approach is hidden under his rational arguments and discursive school.The authors assume the responsibility to explain the Intuitive aspect, or the mystical experience of Ibn Sina which can be called "intellectual gnosis".According to the authors, his Intuitive treatises as well as three parts of his Isharat, have the same structure and goal. Furthermore, the whole of Ibn Sina's philosophy is considered one philosophical system, and his Intuitive writings are essential, rather than peripheral, parts of that philosophy.Therefore, Ibn Sina's philosophy is distinguished form the philosophy of Aristotle in fundamental aspects.

From mystics’ viewpoint, the most sophisticated path to know God is through Intuitive cognition. Achieving this type of cognition is not conceivable through theoretical thoughts but through witnessing realities, passing phases and stages, leave mundane life and to nurture yourself. Even though this is an arduous path and belongs to pure individuals, it is the nearest feasible path from a rationalistic perspective. In the present study, we intend to express Molana’ s view regarding this issue with an analytical-descriptive approach. The results show that Molavi similar to other mystics, recognizes phases and stages in cognition. He believes Intuitive cognition is the most credible knowledge in which mystics-without any intermediaries-know God through their own heartfelt cognition. He considers heartfelt knowledge and then sensory knowledge in lower stages and recognizes their credibility for people who are not able to reach upper stages. In Molana’ s mind, heart is considered as the instrument for Intuitive cognition. He argues that a heart which reflects God Almighty belongs to the purest of mankind that is the prophets and their true disciples. True monotheism exists in Intuitive insight and this type of knowledge of God is dependent on reasoning, inwardness and faç ade.

Dhekr is of great significance in Islam and Islamic mysticism. One reason for its significance in Islam is the large number of Koranic verses about dhekr and its impacts. The importance of dhekr is strongly emphasized in Islamic mysticism because it is believed that the mystic can go through his covert stages through dhekr. That is why saying dhekr is the first instruction a mystic receives. Dhekr has various stages starting from lingual or overt dhekr, and finally reaches covert or internal dkekr. A kind of covert dkekr considered as the most influential is the theosophic or transcendental dhekr, realized in daily prayers. The present study analyzes in detail covert and overt dhekrs, drawing upon the instructions of great mystics and mystic poets.