This study explores THE distinguished Persian Sufi mystic Shaykh Maḥmūd Shabestarī’s Golshan-e Rāz, or THE Rose Garden of Mystery. Adopting a hermeneutic approach, it scrutinizes THE intricate spiritual journey towards divine realization delineated in Shabestarī’s poetry, utilizing qualitative content analysis of original texts and interpretations by scholars such as Lāhījī and Ibn Turka Iṣfahānī. THE main question THE paper addresses is this: “How can THE spiritual journeyer overcome obstacles—particularly ‘oTHErness’—and achieve unity with THE divine Essence within THE framework of Islamic mysticism, as interpreted through Shabestarī’s teachings in Golshan-e Rāz?” To answer this inquiry, THE paper addresses pivotal questions concerning Shabestarī’s depiction of THE spiritual journeyer’s path, its stages and challenges, and THE critical role of THE human form in divine manifestation. THE study underscores THE necessity of overcoming duality and distinction, alluding to THE transformative nature of THE journey that necessitates self-purification and THE cessation of oTHErness. Findings from this study provide an enriched understanding of Shabestarī’s thought, contributing to THE discourse on Islamic metaphysics. It presents valuable insights into THE spiritual journeyer’s path, offering a comprehensive interpretation of THE challenges, practices, and transformative experiences leading to divine realization and unity.

ETHICS and mysticism are two transcendental desires of human. THErefore, deliberation on THE proportion of mysticism and ETHICS is important for scholars of THE both fields. Some scholars, however, have considered mysticism as incompatible with ETHICS and some oTHErs as something beyond it. Mystics' hermit and THEir state of being in full meditation and introspection have caused some scholars think ETHICS and philanthropy not being apparent in THE mystics. lives. On THE oTHEr hand, neiTHEr ETHICS nor mysticism could be ignored. THE desired state is THEir collection. This paper aims at removing THE doubt of incompatibility between ETHICS and mysticism, and proposing a MYSTICAL THEory about THE origin of ETHICS through reflecting on THE MYSTICAL teachings. THE gist of MYSTICAL THEory of ETHICS is that: THE risen love from MYSTICAL THEology is THE source of ETHICS and philanthropy.

ETHICS, spiritual, moral and Sufis Rfa’ promoters that have been and will focus on fighting and Mjahdh THE goal of this school is very moral man is a complete training. All THE extracts of human creation and THE origin of all existence and THE purpose of our creation is separate. Allameh Jafari, including those who have ethical design approach is MYSTICAL, but here we have tried Note that THE figures given his MYSTICAL morality is THE morality of life led Azmvlfh hive Srmnzl moral purpose would be to recognize THE implications of this step can not take his views of education we can take. This research uses descriptive and analytical methods to evaluate THE ETHICS of Educational Thought of Allama MT Jafari has MYSTICAL.Accordingly, we conclude that THEre is no mystic, no ETHICS and moral qualities should characterize such Yqzh Vbydary, vision, heart, self-knowledge, thinking, Ebtehaj (Fna’ fi Allah) and Tinker is right.

Since THE beginning of Islam, THEre have been two clear MYSTICAL and narrative approaches to ETHICS. THE focus of this study is on THE features of THE MYSTICAL approach to ETHICS and THEir differences with those of THE narrators’ approach. THE differences of THEse two approaches include: 1. THE purpose of ETHICS in THE first approach is THE material pleasures of heaven while in THE second one THE purpose is God’s knowledge and manifestation of His attributes; 2. Observing ETHICS in practical mysticism is a habit of THE seeker about divine ETHICS; 3. In THE first approach, ETHICS is assumed as THE characteristics having positive effects on correcting social relationships but in THE second approach, THE significance of ETHICS is its effect on reaching God’s knowledge; 4. From THE viewpoint of narrative ETHICS, good moral is spiritual dignity, and from viewpoint of THE mystics, divine moral and appearance of God’s traits are in individual; 5. Self-conceit is not absolutely excluded in THE first approach while in practical mysticism, destruction of soul is concerned. 7. Unlike science of ETHICS, THE esteemed moderation in practical mysticism is not THE balance of powers but it is THE appearance of God’s traits and in some cases, moderation is not defined.

This research endeavors to introduce a novel concept in ETHICS, namely ETHICS based on THE primacy of existence, drawing upon Aṣālat al-wujūd, THE THEory of THE primacy of existence in ontology. Mullā Sadrā's philosophy, which has three basic tenets—THE primacy of existence, substantial motion (Ḥarakat-i Juharī), and gradation in existence (Tashkīk-i wujūd)—is THE basis for this doctrine. THE primacy of existence holds that quiddity is a mental construct and that existence is fundamental. THE writers distinguished between two conceptions of ETHICS in this regard: one based on existence and THE oTHEr on quiddity. Human quiddity is fixed and does not grade, hence ETHICS based on quiddity's primacy will always be fixed and THE same for every individual. Moral obligations are universal and shared by all individuals. On THE oTHEr hand, moral obligations for humans might vary depending on THEir existential status, according to ETHICS grounded in THE primacy of existence. Moral oughts and ought nots are established by human existential grades in this ETHICS. This ethical model is flexible and dynamic.

THEre are three types of normative ETHICS including duty-based ETHICS, result-based ETHICS and virtue-based ETHICS. A fourth type of ETHICS can be also considered as "Caliphate – oriented ETHICS", which is based on THE assumption and succession between man (as Abd) and God (as Rabb). In this article, we attempt to examine THE concept of "Caliphate-based ETHICS" by examining THE MYSTICAL ETHICS in THE tradition of THEoretical mysticism. This type of ETHICS may be THE correct interpretation of "MYSTICAL ETHICS"-in THE tradition of THEoretical mysticism attributed to Ibn al-Arabi and Caliphate-based ETHICS is subordinated to virtue ETHICS. THE Caliphate's ETHICS should be viewed as a virtue THEory that differs in THE nature of virtues, THE method of recognizing virtues, and how to achieve virtues with conventional approaches to virtue ETHICS. In this THEory, virtues are THE attributes of God, THE method of recognizing virtues is THE knowledge of THE virtues, and THE method of becoming virtuous is to imitate God and THEn become THE caliph of God through MYSTICAL conduct in three stages. Purification, Polishing and Adornation. This methodology is based on MYSTICAL anthropology, which is found in THE MYSTICAL works of Imam Khomeini.

Introduction: From a long time ago, benefiting from technology has been an inevitable thing for human interests, which is born and based on science. It can be claimed that THEre is harmony between ETHICS, science and technology, which promote each oTHEr. In this article, THE researcher discusses this harmony and compatibility. Material and Methods: THE current review study was descriptive and using THE study of sources and research keywords among THE books and articles published in THE databases of Thomson Information Institute, Science Direct and Pub Med. Conclusion: As science and technology continue to advance and become more integrated into our daily lives, ethical considerations become increasingly important. For example, THE rise of artificial intelligence (AI) has raised questions about THE potential implications of creating machines that can make autonomous decisions and take actions. If science and technology were considered as a tool, it should have been able to subjugate humans and influence all aspects of behavior and values. While it has become a problem that eventually becomes aligned with morality by applying reason, and people now seek help from it as a tool.

MYSTICAL virtues are among THE long-lasting areas of study for THE Muslim thinkers. This approach comes from religious ETHICS, from THE Holy Quran in particular, that specifically focuses on THE relationship between God and man. In this study, we have reviewed three important pillars of soul, virtues, and salvation in addition to introducing various approaches toward Islamic ETHICS, especially THEosophical ETHICS in view of Imam Khomeini. Following his predecessors, Imam Khomeini analyzes soul philosophically and finally comes up with a THEosophical analysis of soul and its stages. This ethical approach rests on THE pillar of virtues. In view of Imam Khomeini, purification of THE soul and gaining virtues are mid-stage spiritual perfections, THE attaining of which is an introduction to guidance toward spiritual path. Inspired by religious sources, Imam Khomeini accepts philosophical virtues in his presentation of religious virtues. It is through contemplation on religious virtues that THEosophical virtues become meaningful. If THE procedure of purification of soul takes place effectively through removing vices and attaining virtues, THE result shall be human salvation. By Salvation, Imam Khomeini refers to monoTHEism that is THE ultimate goal of human spiritual and THEosophical journey.

In MYSTICAL ETHICS, honesty at a superficial level refers to THE conformation of speech and actions with intention and purpose. This application of honesty has been analyzed in depth in MYSTICAL ETHICS and this analysis has resulted in honesty being considered as THE foundation and basis of oTHEr virtues in five cases from which it can be understood that many of THE virtues are not virtues without honesty. In fact, THEse five cases provide important and various meanings of THE foundational virtue in MYSTICAL works. Considering THEse explanations, one can find different levels and types of THE virtue of honesty in mysticism and assess THE important conflicts and challenges it gives rise to. This specific approach to honesty will help in carrying out an in-depth analysis of dishonesty as well as recognizing self-deception in honesty.

THE MYSTICAL negative ETHICS differs from negative ETHICS in general, because THE MYSTICAL ETHICS has been adjusted to attain MYSTICAL states not merely living a moral life. Although mystics of different traditions follow different ethical codes, THEre are many similarities among THEm. Moreover, THEse mystics in accordance with THEir MYSTICAL traditions pursue special kinds of negative ETHICS. Among THEse mystics Teresa of Avila and Jalal al-din Rumi are good examples. Although THEy lived in different times and places, THEre are considerable similarities in THEir views, especially in THE field of negative MYSTICAL ETHICS. From THEir viewpoint two important elements are necessary for beginning THE MYSTICAL journey: not to be despaired and renouncing THE social life (eremitism). OTHEr ethical concepts were also important to THEm, which this essay, by employing comparative method, tries to deal with THEm.