The concept of ignorance "jahi" frequently occurs in most of the disciplines of law especially private and criminal law and in some relevant disciplines such as jurisprudence and its principles. The concept of ignorance is of particular significance in these fields. There has not been any serious research into this concept yet.Possibly it is imagined that this concept is not so complex or complicated. However, a survey of different aspects of this concept and the correlation between its different types particularly simple and compound ignorance indicates that due attention has not been paid to this concept in legal researches.Studying various dimensions of this concept, its literal and analytical sense, and its technical sense in jurisprudence, law, and principles of jurisprudence, the present article seeks to share some new material in this regard with authorities in this field.

Cosmological argument is a general name that includes many different arguments, but all of its versions are a posteriori (contrary to ontological argument) and based on an apparently common feature of our experience (contrary to argument from design). I try to explain the structure of the cosmological argument via explaining some of its important versions. In this regard, Aquinas versions of cosmological argument; the arguments from motion, causation and contingency (the first three ways of his famous five ways) are discussed in details. Then I proceed to discuss Kalam cosmological argument, which is rooted in Islamic theological writings in cosmological argument, which is rooted in Islamic theological writings in the Middle Ages, and the argument from the principle of sufficient reason, respectively. Criticizing all of these versions, I conclude my paper by explaining and defending Avicenna"s version of cosmological argument.

The argument from illusion and the argument from hallucination refute the directness of visual perceptual experience. Although the first argument includes at least two disputable premises (the phenomenal principle and the common kind assumption), the second one just includes the common kind assumption. I will illustrate that the arguments, not only have different premises, but concern different subjects. The argument from illusion concerns the object of visual perceptual experience, but the argument from hallucination concerns the nature of the experience. On the basis of this consideration, I will propose the two different senses of directness. According to the first sense, an experience is direct, if it is directed to the world itself. But according to the second sense, an experience is direct, if the world itself, notably not its representation, constitutes the experience.

Tolerance and ignorance means to bear opposing views and behavior. Mystics, relying on the Quran and traditions, have always sought to create a society in which human beings of all faiths and religions live together in peace and tranquility and love one another. They have tried to save human society from the hardships, prejudices and perversions that lead to hostility and enmity between nations. They also believe that most of the differences between nations are due to false fantasies and illusions about each other and the inaccuracies that superficial people have attributed to other religions, which is itself a sign of not understanding the truth. Examining Attar's Masnawi, this study intends to express his approach to tolerance and ignorance according to the intellectual and religious currents of his era and environment, and to show that Attar did not consider the difference between religions and sects important, but while inviting everyone to avoid bigotry in religion, he called them to peace, friendship, and human virtues. For this purpose, after referring to the lexical and idiomatic meanings of tolerance and ignorance, and examining their foundations in the West and Islam, religious tolerance in terms of the field and realm of Attar's four Masnawis (Mantegh al-Tayr, Mosibat Nameh, Elahi Nameh and Asrar Nameh) is examined, and prominent factors of belief in this important principle from Attar's point of view are rooted

Mythe in the nations are approciat as imaginary and holly stories. These stories that moved from one generation to other have such deep conection and graft with religious thought and natural phenomenons, that is the human, s interpretation views and cultural removed of death and second life. Otherwise these stories like ebullient source have aparticular role to mauntain the values, religions and civil heritage of ancient people and this conection with the new generations.so the symbol and mythe signs in the unwise arab imagination raise from his conection with lifes and thoughts and abservation and interpretation of these phenomenons. Then these mythes and stories inspired whole the literary and poetic thoughts and mixed with unwise arabs thoughts.

In 1970, Gödel showed his ontological argument to Dana Scott and discussed it with him. Afterwards, Scott presented a slightly different version of the argument at Princeton University. The logical system of the argument is a second-order quantified S5-modal logic with identity and an abstraction operator. Granted the acceptability of the underlying logical system, Godels conclusion that necessarily there exists a God-like being) can be derived from the premises-with Godel and Scott on the scene, who can say otherwise? Sobel, however, proved that the system faces modal collapse-i.e. P↔ðP is derivable from the system. Responding to Sobel, Anderson tried to block this by weakening some axioms and definitions.In this paper, I will be trying to consider Godels ontological argument (Scotts version) from a logical point of view, along with Sobels criticism and Andersons emendations.

In the majority of mystical literature texts, ignorance is considered with a negative concept and has always been considered as the first step of the mystic's downfall and the cause of deviating from the spiritual journey. Sufis take ignorance as a huge cover which the Tariqa devotee come up with on the path of spiritual journey, a coverage on the way of strangers and non-lovers generating and inheriting wickedness and misery. As far as they believe, ignorance is the most significant cause of envy in the Judgment Day Resurrection and one of the devastating calamities of human being, cause of deviation from the right path and refraining from the Almighty. The point of reflection upon which this paper is prepared is the fact that Mowlana as opposed to other mystics takes ignorance as the pillar and basis of the materialistic world and believes that this ignorance is necessary and adequate for the survival and sustainability of this world and makes it developed. What Mowlana tries to prove through allegory and assimilation is what is not mentioned in other mystical and Sufi literature.

The concept of Wilāyat, recognized as one of the foundational principles in Islamic thought, has consistently garnered the attention of researchers. In this context, revisiting the perspectives of Sayyid Qutb and Ayatullah Khamenei on wilāyah, as two contemporary thinkers, holds particular significance.     This study employs a qualitative content analysis method with an inductive approach to identify overarching and basic themes, subsequently elaborating on the details within each overarching theme. The findings reveal that in Ayatullah Khamenei’s thought, the concept of wilāyah revolves around “wilāyat al-faqīh” (guardianship of the Islamic Jurist), emphasizing the establishment of unity and cohesion within the Islamic Ummah, the formation of an Islamic government, and the struggle against global arrogance. Conversely, Sayyid Qutb perceives wilāyah as a means to achieve Muslim unity and confront modern ignorance, though he does not propose a specific operational framework for its realization. Moreover, differences in their approaches to issues such as jihad, Islamic sovereignty, and interactions with non-Muslims highlight Ayatullah Khamenei’s more structured perspective in contrast to Sayyid Qutb’s broader, more general viewpoint. This research underscores the importance of a comparative understanding of these two perspectives to enhance comprehension of contemporary Islamic movements.

People have been familiar with sonnets since ignorance Age and they have left behind number good poems. Sonnet age was a means in ignorance not an end and had corporeal aspects but sonnets ahained. Independence in the Islamic period. They were not a means as before but were an end with a specific purpose. The new religion and the Quran affected the development of sonnets. Poems in this period. Were pure and appeared to be common between the nomads who lived in slums. Poverty and destitution purified. The spirits and language of people .But civil sonnts were to the cities where civilized people were living in ease and comfort. The most famous sonneteers were Gheys ben Almeloh (Majnoon), Jamil Bothneya, Kaseer Azeh, Orvah, and Tobah.