SUBJECT AND OBJECTIVES: Manifestation is a Quranic word, and for this reason it had been of interest and importance to the Mystics. Manifestation is one of the most important mystical foundations which explains how multiplicity is realized in mysticism. There are many examples of manifestation in the holy Quran, such as: When the Lord manifested His Glory to the mountain, He turned it into dust and Moses fell down upon his face senseless. This study aims to investigate Manifestation verse mystically and explore the connection between the Divine Manifestation and the wayfaring voyage. METHOD AND FINDING: The analytical-descriptive method of this research with a mystical interpretation of this Quranic verse about the Lord Manifestation to Moses, describes the truth of manifestation, its dimensions and types which are existential and intuitive (behavioral) manifestation. In this research we are going to see many important points such as the inclusion of the verse of manifestation of several types of manifestation from which the behavioral manifestation which is realized through the Moses’ spiritual journey which ended up at the point between the conversing station and being a vassal (marboub). Moving from khalwa to jalwa abbreviates the Moses spiritual journey towards the Exalted in regards with the Divine Manifestation. CONCLUSION: Since mysticism deals with manifestation in terms of its relationship with the worlds of existence and epistemological aspects of human being, so by mystical analysis of the manifestation verse in the Holy Quran, a correct understanding of manifestation and its connection with man’ s spiritual journey, can be reached.

ABSTRACT With the expansion of inefficient tissues, "Urban regeneration" has been objectified as a solution for developing cities in different physical, social and economic dimensions. Despite the development of the guidelines for urban regeneration projects, these projects in Iran still have challenges in the stage of realization and implementation. This article aims to identify the "challenges and causes of non-realization of urban regeneration projects in Iran" and analyse the research conducted in this field with a qualitative approach. For this purpose, a meta-analysis of 23 articles in the field of problems of urban regeneration projects in Iran was carried out. The challenges raised in the AtlasTI software were extracted with the help of open and axial coding. In the following, 100 codes were determined in the form of 10 groups or general categories. In the end, the obstacles to the realization of urban regeneration projects in Iran were given. According to the obtained results, the weak presence of non-governmental organizations, the problems of preparing plans, institutional and management problems, and the weakness of participation are the four most important and frequent challenges in the research related to the realization of urban regeneration projects in Iran Extended Abstract Introduction The trend of urban population growth and the expansion of inefficient urban fabrics along with the increasing immigrant population to the cities makes the planners think of filling the existing urban fabrics with excessive density and land use change, instead of the city horizontal development with regard to the urban sustainable development prism. Poor housing, low per capita services, lack of necessary infrastructure, low quality of life, economic stagnation and functional inefficiency, unorganized physical-spatial structure, high vulnerability to earthquakes, loss of social status, and various social problems exemplify the typical challenges of such deteriorated areas. Deterioration of the urban fabric has prompted the emergence of various urban development policies among which regeneration as an overarching approach characterized by its economic, social, environmental, physical, ecological dimensions and components including quality of life, justice, revitalization and participation. This concept, as an urban development policy, has been defined and applied in the vulnerable and deteriorated areas of cities in recent years. Started from physical redevelopment in the Second World War and passing through policies concentrated on social and economic welfare, urban regeneration policies moved towards the participation of local residents and the creation of sustainable places in recent decades. However, taking into consideration the manifestation challenges of urban development plans, in the existing literature, urban regeneration challenges have been less comprehensively investigated. This paper aims to identify the "challenges and causes of lack of urban regeneration plans manifestation in Iran" based on the review and analysis of the research conducted in this field with a qualitative approach in response to this question: "What are the challenges and obstacles to the manifestation of urban regeneration projects in Iran?”   Methodology This research aims to identify "challenges and obstacles to the manifestation of urban regeneration projects in Iran" through a meta-analysis of the research conducted in this field. Conducting a systematic search in Magiran, comprehensive humanities portal, and Google Scholar databases using the Boolean logic search used the keyword (challenges) AND key phrases (‘manifestation of plans’ AND ‘urban regeneration in Iran’) resulted in more than 70 Persian papers, 2 English papers, and 2 English theses. The reviewed studies included research and review papers, case study research, and the special issue of urban regeneration policy of Haft Shahr Journal. The geographical scope of the investigated studies covers the historical contexts of Iran, and metropolises such as Tehran, Tabriz, Shiraz, and Isfahan. Reviewing the abstracts, 23 studies were selected among which the research focusing on the different types of regeneration, and evaluation of urban regeneration indicators were excluded from the research process. To conduct meta-analysis after a comprehensive review of each study, open and focused coding of challenges was done through Atlas.ti software (version 8), and the obstacles to the manifestation of the plans were extracted. Coding process continued until the saturation was reached. Finally, the 115 codes obtained was reduced to 100 through integrating similar codes. Then, all the codes were categorized into 10 categories, and a comprehensive model of "challenges of manifestation of urban regeneration projects in Iran" was presented.   Results and discussion Based on the conducted review, the recognized problems with emphasis on the different aspects of urban regeneration projects are: 1) Weak presence of non-governmental organizations (18 codes); 2) Problems of preparing plans (17 codes); 3) Institutional and managerial problems (14 codes); 4) Weakness of participation (13 codes); 5) Duration and financial problems of urban regeneration plans (10 codes); 6) Problems of urban regeneration plans process (8 codes); 7) loss of identity of fabrics in the preparation of the plan (6 codes); 8) Lack of context-oriented approach (7 codes); 9) inefficient evaluation of plans (4 codes); 10) lack of social and specialized training for citizens and officials (3 codes). The lack of endogenous theory and insufficient knowledge of the environment and residents obstacle the manifestation of urban regeneration plans. Despite pretending the use of non-governmental organizations, the relevant law weaknesses, and the lack of belief in the effectiveness of it has led to disregard of the participation of non-governmental organizations in practice in the process of preparing and implementing development plans resulting in an inadequate context for manifestation of urban regeneration plans. In addition, the government supervision on NGO’s in the way of achieving independence has also caused limitations for their interplay. In terms of the issues in the preparation of plans, more emphasis on the physical and economic dimensions and the purely physical view, and the lack of attention to the social and cultural consequences, along with the loss of the community identity, are the factors of the failure of the plans to achieve the expected results. The lack of coordination between programs and multiple decision-makers led to the institutional confrontation instead of interaction. In this regard, the necessity of an integrated and comprehensive approach to urban regeneration has been acknowledged in the reviewed studies. NGO’s can play an effective role in communicating with citizens, educating citizens and informing them. It is also necessary to have the participation of the private sector and other organizations involved in the field of urban development in addition to public participation in all steps of preparation, implementation and occupation of projects and development plans. In the absence of a context-oriented approach in the preparation and implementation of urban regeneration plans in Iran with blind imitation of western models and the existence of limited urban infrastructure, following consequences are inevitable: uncertainty in terms of time, cost and site preparation before the implementation of the plan; lack of definition of urban regeneration plans in the different scales, neighborhood, region and city; and the uncertainty of the relationship between these plans and other urban development plans. As such in the current inadequate conditions driving the process of preparing plans, the possibility of implementing new policies and plans, is low and the implemented plans like many other urban development plans in Iran, are inefficient in the absence of the post occupancy evaluation.   Conclusion Based on the results, four priority challenges in the manifestation of urban regeneration plans in Iran include; the weak presence of non-governmental organizations, the problems of preparing plans, institutional and managerial issues, and the weakness of participation. "The weak presence of non-governmental organizations" has been mentioned as the first challenge in most reviewed studies (Ahmadifar et al., 2014). Regarding the "participation of citizens" even though in the set of laws and regulations of sustainable urban regeneration, promotion of citizenship culture, participation, and cooperation of local institutions are highlighted, the residents are not welcomed in practice. On the other hand, the lack of people's participation in the preparation and implementation of plans has made any urban regeneration actions fail or achieve to its partial goals. In this regard, the results of the previous comparative comparisons have shown that the lack of laws and regulations supporting participation in various fields is of the key factors (Nourian and Ariana, 2011, Shafie Dastjerdi and Sadeghi, 2016). The problems of preparing plans, institutional and managerial issues, ranked as the third and fourth issues in this study, have been emphasized in previous studies as well (Kalantari Khalil Abad et al., Pakro and Sattarzadeh, 2014, Izadi et al., 2019). Therefore, prioritizing the challenges raised by experts and determining operational strategies to solve them are issues that can be addressed in future studies.   Keywords Urban regeneration plans, manifestation, meta-analysis   Funding There is no funding support.   Authors’ Contribution All of the authors approved the content of the manuscript and agreed on all aspects of the work.   Conflict of Interest Authors declared no conflict of interest.

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.

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.

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.

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.

Anyone who moves toward God through the guidelines declared by revelation, relying on the attention of religious saints will explore the realities in life that are named entries; in risky mystical journey some accurate entries are mingled with whimsical ones whose recognition again requires valid measurement. Therefore, since old days, researchers provided measurements for recognizing real entries against unreal ones. This paper studies some measurements after explaining different kinds of entries including Shariah, wisdom, master, and their comparison with non-entries.

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.