The virtue ethics theory emphasizes various factors such as moral traits and the role of motives in the actions of a moral agent, which are assessed based on the agent's character and analysis of his regret. This theory offers a distinct interpretation of ignorance and introduces a novel perspective on the criteria for assigning blame to behaviors stemming from ignorance. Consequently, this theory suggests the appropriate treatment of individuals who act out of ignorance. Employing a descriptive-analytical approach, this article seeks to ascertain the appropriate response to individuals who act out of ignorance and examines the role of regret and vices of character in determining criminal responsibility from the standpoint of virtue ethics.Based on the research findings, actions resulting from ignorance of particulars are deemed involuntary. When an ignorant individual is not responsible for his ignorance and regrets his inappropriate behavior, he cannot be held criminally responsible. However, if the individual lacks remorse despite his ignorance, he may not be culpable for his lack of knowledge but may still incur anger and resentment. Legally, this resentment can manifest in the form of security measures. When an individual is responsible for his ignorance, he can be blamed for his lack of knowledge, although the actions resulting from his ignorance are not morally blameworthy. Nevertheless, given the significance of social considerations in criminal responsibility, these actions may be subject to reproach based on the requirements of criminal justice, particularly if the individual does not express regret for committing the crime.

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.

Michael E. Marmura, an outstanding Avicenna scholar, has presented a special interpretation of Avicenna’ s view concerning God’ s knowledge of particulars. In this paper, which consists of two parts, we will examine his interpretation of Avicenna. In the first part, we briefly present Marmura’ s reading of Avicenna’ s theory of God’ s knowledge of particulars. According to Marmura’ s interpretation of Avicenna, God only knows, individually, particular entities which are the only member of their species. Also, He knows, individually, particular events which are attributed to such particular entities. Arguing that Avicenna’ s theory is not able to explain God’ s knowledge of ‘ all’ particulars, Marmura concludes that Avicenna ‘ believed’ that God does not know all particulars individually. In the second part, we will object his interpretation. The most important criticisms are as follows: he has not determined what problems Avicenna’ s theory aims to solve; he has not touched two important elements of Avicenna’ s theory, i. e., God’ s knowledge of particulars by means of their forms, and God’ s knowledge of particulars by means of His causal relation with them; and he presents an erroneous interpretation of Avicenna’ s use of the eclipse example.

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.

Concerning the issue of God’s knowledge of variable particulars, Fayyaz Lahiji relies on Ibn Sina’s theory of God’s knowledge of particulars, which is based on knowledge of universals, considering the God’s knowledge of objects as imprinted forms and acquired knowledge through causes. So, he tries to refer the change of the world of objects to the relationship of material beings with each other, and he responds the issue of change by the God’s active knowledge, and graduation in existence, and inherent simplicity of the Supreme Being. Finally, he offers a distinct interpretation of imprinted forms which is close to Mulla Sadra’s theory of undetailed knowledge as detailed unveiling. He says absolute perfection of God demands that, with the undetailed knowledge, all the forms are known for the Supreme Being in a detailed and distinct manner from each other. This article tries to investigate and criticize Lahiji’s attempt to solve the issue of change in God’s knowledge of variable particulars with the help of some philosophical foundations by using a descriptive and library method.

The ontological analysis of concrete particulars deals with the relationship between concrete object and their attributes. Both Peter Simons' Nuclear Theory and Aristotelian Substance Theory may present an acceptable explanation for the following three problems: Identity of Indiscernible, Excessive Necessitism and Change. In spite of the superiority of these two theories over the other theories, each has problems need to be addressed. Aristotelian theory does not seem to be very successful in showing that the spices (kinds) are unchangeable or at least does not explain it. Simmons's theory also returns to Aristotelian theory. While outlining the challenges to any theory, the final suggestion of the paper is that with inspiration of Simmons' theory and introducing a relation between the generalities (universal Whatness), create a modification in Aristotelian theory to overcome the challenge of the irreductive challenge of Species (kinds) Simons' theory, in some sense, collapses back to Aristotelian Theory.

It has been a promotional policy of the Ministry of Cooperatives to elect a number of cooperative societies annually for the purpose of further motivating cooperators nationwide. Focusing on the particulars of the Nation's Best Cooperatives in 2008, the study traces them on a comparative basis in these cooperatives through three periods i.e. before 1991, during 1991-2001 and after 2001. To do so, the study has used the data regarding 351 best cooperatives elected in 2008, published by the Ministry of Cooperatives on the occasion of the 3rd Festival of Nation's Best Cooperatives. The Candidate cooperatives contest on six main criteria, with the pairs "employment size", "member satisfaction" and "entrepreneurship", "product quality" valued the highest and the lowest respectively. Results suggest that the largest number of cooperatives has been registered after the year 1380. Ongoing membership decrease, increasing employment size and the most salient emphasis on education and training-stipulated by the 7th principle of the ICIS-are other significant facts revealed about these cooperatives.

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.

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.