CORRECT ATTITUDE (Adab) in Sufism and mysticism is to be bound to limitations, and to follow sanctuary of sanctity not violating them. The one who intends to take his spiritual path to God, according to the great sufists and mystics, ought to follow some CORRECT ATTITUDEs and rituals that are necessary for his spiritual PROGRESS.According to the verse "those who keep limits set by Allah", and the Prophet’s hadith "God gave me CORRECT ATTITUDE, the best CORRECT ATTITUDE" the Sufi believe that the CORRECT ATTITUDEs of MYSTICAL PROGRESS have their root in the Quran and prophet Mohammad’s types of deeds. So they defined, classified, and observed those ATTITUDEs. In the sufi biographies and MYSTICAL writings one can find some conducts and behaviors that show how deeply they were devoted to observe CORRECT ATTITUDEs on their MYSTICAL journey. The majority of works about MYSTICAL CORRECT ATTITUDEs available to us today include different definitions and classifications. Kashf-al-Mahjoob (Unveiling the Veiled) by Hajveri, Manzel al Saerin (The Stages of the Wayfarer), Sad Maidan (The One Hundred Fields) by Khwaja ‘Abdullah Ansari, and Ibn ‘Arabi in Al-Futuhat al-makkiyya (The Meccan Openings) are among the forerunners of the Sufi who classified the CORRECT ATTITUDEs. However, Ibn ‘Arabi gives heed to more details and delicate issues and classifies CORRECT ATTITUDEs into two groups: spiritual state ATTITUDE (Adab hal) and spiritual station ATTITUDE (Adab Maqam). Then, he divides spiritual station ATTITUDE into four categories: CORRECT ATTITUDE of the law (adab al-shari’a) CORRECT ATTITUDE of service (adab al- khidma), CORRECT ATTITUDE of right (adab al-haqq) and CORRECT ATTITUDE of truth (adab al-haqiqat). In the same way, he distinguishes different kinds of spiritual station ATTITUDEs such as CORRECT ATTITUDE of the law, CORRECT ATTITUDE in time, CORRECT ATTITUDE in place, CORRECT ATTITUDE of condition, CORRECT ATTITUDE of numbers, CORRECT ATTITUDE of service, CORRECT ATTITUDE of right, and CORRECT ATTITUDE of truth.In this article, various meanings of CORRECT ATTITUDE are examined, firstly, and then the Sufi or MYSTICAL CORRECT ATTITUDE is explained.

The ethical actions are important because of the priority of the mission goal and their close relationship with social PROGRESS and development. Therefore, the purpose of this research is the identification and social analysis of these types of actions among the verses of revelation and it deals with the effect of ethical actions in the production of social capital in the process of PROGRESS based on religious teachings and answers these questions based on the Quranic teachings. What impact do ethical actions (behavior) have on the formation of social PROGRESS? How do moral actions generate social capital and influence PROGRESS (development)? What coordinates, examples and dimensions does this group of actions have? What are the effects and consequences of this group of actions? Those actions that are desirable and PROGRESSive in the development of social interactions have been socially studied, analyzed and searched by using the inductive content analysis method. Honesty, trustworthiness and fulfillment of an obligation, altruism (Arabic: إیثار, self-sacrifice), asking forgiveness or istighfār (Arabic: استغفار ʾistiġfār), and forgiving others, kindness, non-violence, chastity and purity, patience and honesty and benevolent actions combined with social supervision have been discussed, which lead to sincerity, togetherness, coherence and expansion of social interactions and emotional relationships far from hatred and warm and emotional relationships and as a result, it causes the production of social capital and its improvement and will lead to the density of actions focused on purpose and excellence that are necessary for PROGRESS.

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.

One of the major differences between human being and other creatures including angels is that his mentality and emotions are always evolving and growing in a sense that the essential aspect of character will penetrate into his religious beliefs. Accordingly, his way of praying whose philosophy is summarized in the verse of the Koran as “We created Jinni and other spirits to be praying” has also undergone a revolution in the form and content. In addition to keeping its essence which is worshiping God it is spiraled and engaged so much that through this kind of creature obliged to pray in different forms of life other creatures should find out and make a research on various aspects of different means of praying and spiritual journeys.Now we would like to recognize the means of spiritual journey and internal ways of praying by the Egyptian IbnFarez. He lived in an era that the praying of some devotees had exceeded the normal situation and turned into abstinence and wayward to God during the first century, then to spiritual journey at the outset of the second century, after which by the late third century toward a phenomenon of fatality and revelation and unity, and eventually to the monism or intuition and hidden concepts of that in the seventh century.Therefore, it is endeavored to study and analyze the MYSTICAL view of his. After the introduction on training Sufis and the available expressions used in that era, there will be some explanation on his MYSTICAL concepts and then the nature of his love and the procedures. In the end, the comments of some researchers on the nature of unity and his views on revelation and monism will be dealt with.

Considering the fact that the words in the intra-religious ATTITUDE are considered in two ways, the first is towards jurisprudential words and the second is a rational and conceptual view focusing on their meanings. we have tried to deal with one of the most important issues of intra-religious ATTITUDE with a rational approach by descriptive and analytical method, which is the category of "hermeneutic interpretation" of words, especially the most influential idea of interpretation & that is the view of the "spirit of meaning" of Ghazali. After Ghazali, Ibn Arabi used this theory of Ghazali regarding the development of meaning in creating his new idea, and by re-reading Ghazali's idea with a MYSTICAL approach, he presented his own theory regarding the expansion of meaning. While accepting the argument of the focal point of the theory of the spirit of meaning, he removes it from the exclusivity to the "linear", and for this purpose, he brought up arguments as well as the Conditions of Hermeneutic Interpretation in this regard. Ibn Arabi's arguments on transversal interpretation include new formulations in the argument, which after him, this theory was favored and accepted by Mulla Sadra, and then it was accepted by his students.

This article investigates the problem of simultaneous ATTITUDE and vibration control of a flexible spacecraft to perform high precision ATTITUDE maneuvers and reduce vibrations caused by the flexible panel excitations in the presence of external disturbances, system uncertainties, and actuator faults. Adaptive integral sliding mode control is used in conjunction with an ATTITUDE actuator fault iterative learning observer (based on sliding mode) to develop an active fault tolerant algorithm considering rigid-flexible body dynamic interactions. The discontinuous structure of fault-tolerant control led to discontinuous commands in the control signal, resulting in chattering. This issue was resolved by introducing an adaptive rule for the sliding surface. Furthermore, the utilization of the sign function in the iterative learning observer for estimating actuator faults has not only enhanced its robustness to external disturbances through a straightforward design, but has also led to a decrease in computing workload. The strain rate feedback control algorithm has been employed with the use of piezoelectric sensor/actuator patches to minimize residual vibrations caused by rigid-flexible body dynamic interactions and the effect of ATTITUDE actuator faults. Lyapunov's law ensures finite-time overall system stability even with fully coupled rigid-flexible nonlinear dynamics. Numerical simulations demonstrate the performance and advantages of the proposed system compared to other conventional approaches.

Since Critical Rationalism is considered by some more of an ATTITUDE or mindset and by others a methodological approach to philosophical thinking and practical problem-solving, its application, or more accurately, its epistemological testing grounds, should be expected to be much more wide-ranging than they have been so far. With the exception of some published anthologies on Critical Rationalism and occasional nods to the legacy of Karl Popper’s falsificationist methodology, relatively few applicaions of a critical rational approach to contemporary theoretical debates in the social sciences have been published. I wish here to critically challenge the (optimistic) Hegelian and by extension the neoliberal view of the PROGRESS of American capitalism by reframing it with the Marxian notion of expropriation as applied to enslavement on plantations. The logic of enslavement as a process by which brutal exploitation has been practiced for centuries offers a falsifying test case of the rationality of capitalism and its promise of individual freedom of choice. This essay is an explicit exercise in the potential power of a version of Popperian critical rationalism being applied to the intersection of modern liberalism and capitalism, exploring the imbrication of a critical and rational analysis.

Purpose: The future of the construction industry is increasingly influenced by new technologies. In order to adopt appropriate strategies in facing new technologies, it is necessary to know the possible futures of the construction industry. This research was done with the aim of explaining the technological uncertainties and compiling the future scenarios of the construction industry.  Method: The research method is applied and was carried out with a combination of quantitative and qualitative methods. First, the library study was used to determine the technological drivers, then the Structural Analysis was used to explain the technological uncertainties, and finally, the Schwartz method was used to compile the scenarios. The statistical population is experts of construction industry. Findings: Nine technological uncertainties affecting the future of the construction industry have been identified and for each of them, three states of decline, stagnation and PROGRESS have been considered. Data analysis by Scenario Wizard shows eight probable scenarios. The portfolio of scenarios including four groups of PROGRESS scenarios, towards PROGRESS, towards stagnation, and towards wane has been compiled. Conclusion: In the PROGRESS scenario, the 89% of uncertainties have developed. In  towards PROGRESS, 56% of the factors are in the development status, which indicates the development of the technological factor application. In the stagnation scenario, no PROGRESS has been made in the application of uncertainties and they are in a static state. In towards wane, uncertainties have been placed in a situation of reduced use.

Worldview of Imam Ali (p.b.u.h.) also involves a MYSTICAL view. In his MYSTICAL existentialism, he believes that the real existence only belongs to God and that the universe is the manifestation of Divine names and attributes, meanwhile accepting the law of causality and proves it to the world. His excellency, Ali (p) through comparison and contrast in fact confirmed the pantheism as the exact polarity, and in His statements proves the unity of existence that is the same legal unity of fact. His excellency, by stating his special position and that of other family members of prophet Mohammad proves their mediator role to be of their blessing, also position of caliphate and absolute Guardianship for all of them and so explores MYSTICAL secret stages of the existence.

Our analysis of Popper’s philosophy of science focuses on his concepts of tradition and situational analysis. These concepts represent innovative Popperian contributions to a historical and hermeneutical turn in philosophy of science that most of his critics, especially Kuhn, fail to recognize. According to his historical view, Popper conceives sciences as a complex of traditions in continuous transformation and PROGRESS by means of rational discussion of theories. In order to grasp the rational PROGRESS of scientific traditions, Popper proposes an original method that he calls “situational analysis”. This hermeneutical method seeks to understand the concepts, hypotheses, actions, practices, controversies and products that scientists made to solve problems in their specific historical contexts to improve the truth content of theories. In addition to his historical and hermeneutical turn, Popper also inquired about the social and political conditions for the PROGRESS of scientific traditions by means of intersubjective criticism of theories and conjectures. According to him, the rational discussion of ideas requires, as necessary conditions, plurality of ideas, intellectual humility, and freedom of thought and communication that can only exist in an open and democratic society. With these considerations, we may say that in addition to a historical and hermeneutical turn, Popper also contributed to a social and political turn in the philosophy of science