Jalal al-Din Dawani is one of the prominent Islamic scholars of the school of Shiraz whose thoughts can greatly help our acquaintance with this school and its impact on Islamic philosophy. No doubt Dawani’s most important thoughts can be sought out in his anthological theories. He sets forth two approaches in this respect which are as follows:1. With regard to the unity of being, he ascribes existence to the ESSENCE of God and believes that all other beings acquire existence through ascription to that particular existence. On this basis, he considers communion of beings as relative communion which means communion in entity. With regard to the mental being, his belief is that the scientific form is different from the true being and with regard to causality he defines effect as dignity and manifestation of the cause.2. With regard to outside beings, he bases his philosophy on contingent beings whose existence cannot be distinguished from their ESSENCE. On this basis, he rejects the applicability of the incidental rule to the relation between existence and ESSENCE.The present article intends to evaluate the role of the unity of being in Dawani’s ontological thoughts and for this purpose it deals with existence and ESSENCE, forgery, mental being and causality.

The distinguished philosopher Abu Nasr Farabi (259 -339 AB.) has presented novel thoughts in theology. Indeed, due to these thoughts, he has received the title of "the founder of Islamic philosophy". One of his significant thoughts is the ESSENCE theory, which is considened as one of the most important topics in theology. In this article one of farabi s treatises entitled "Fosus-al-Hekam" or Resala Fel - Mahiya- wa - al Howiya is introduced. Further, The concept of "ESSENCE" is elaborated from Farabis viewpoint. Farabis thoughts concerning" ESSENCE" may be summarized along the following lines: 1 )ESSENCE has got double senses: a) the thing is whatever it is. b) what comes in response to, "whats this ?" 2) Existent is either necessarily existing or possible existing. 3) Possible existing has ESSENCE (senses a and b) and necessarily existing has meaning a but it does not have meaning b at all. 4) Exisence is primary but ESSENCE is arbitrary.

The world economy has undergone significant changes in the last two centuries, moving from an agricultural system to an industrial system. Most of the changes in the last four decades have been due to the evolution of service-based economies. The growth of more developed economies around the world has been in the direction of economies where the majority of services are.

The soul is one of the most important philosophical problems and there are differences between philosophers both in ESSENCE and in state of existence. Plato believes that the soul is eternal and it had been exist before body and at the time of body formation will enter to on it. Aristotle believes the soul is CREATED and also is the form of body. In view point of Avicenna and Mulla Sadra the soul is also CREATED but in Avicenna’s belief the soul is diffused on body by active the donor of form but in Mulla Sadra’s belief the soul in coming into existence after being non-existence is material. So it is CREATED in matter with matter and it is gradually completed by the substantial movement and attain to the immaterial stage. In additional in abstraction & essentiality of soul and also on its relation with body & his faculties have very different view point. In this article we are going to study philosopher’s differences a long side we will investigate Mulla Sadra’s view point about the soul and his explanation. We think Mulla Sadra’s explanation is more logical and perfect in case ESSENCE CREATED and spiritual permanence.

The geometric decorations are among the most widely used decorations in Islamic art, which have been used alone and sometimes in combination with other motifs or inscriptions. The plaster Mihrabs related to 6th to the mid-8th century AH, coincided with the Seljuk and IL-Khanid eras, are among the works that in addition to various plant decorations and inscriptions, are decorated with various geometric and beautiful ornaments. The goal of this research is to introduce and compare different kinds of geometric ornaments used in the plaster Mihrabs of the mentioned centuries in terms of diversity, constancy or repetition and place of application in different parts of the Mihrabs. Therefore, the main question of this research is arisen as follows: What are the geometric ornaments of the plaster Mihrabs made between the 6th to the mid-8th centuries AH and what are their similarities and differences in terms of the type of designs and their place of application in different parts of the Mihrabs made during the Seljuk and ILKhanid eras? The data was collected through field research, i. e. photography, and linear designing of the images, referring to the written resources and was analyzed through a comparative-historical method. The results, obtained from studying 40 plaster Mihrabs made during the mentioned periods shows that in both eras, the majority of ornaments are composed of numerical knots on the basis of six, like “ six and roundel” , “ six and three rounding fairies” , etc. that are mostly seen on the half-columns and opposite or side walls of the plaster Mihrabs. The geometric, zigzag, chain and wicker-like designs have been repeated frequently along the narrow margins. The most significant differences of the Mihrabs made during IL-Khanid dynasty in terms of geometric ornaments are using more knots, simple geometric figures, more detailed and diverse geometric designs along narrow margins and combinations of knots with motifs (flower and leaf).

Architecture is the external appearance of the legislation world, and a container of human life, it plays an important life of improving the ability of people and find out the proper background to reach perfectness and equilibrium. Since Islamic Architecture is a phenomenon that originated from Islamic point of view, it is creating an important domain for balance and equilibrium in the world. So in this paper, the focus of the study is to proof that equilibrium is the ESSENCE of Islamic Architecture. Equilibrium in the world around us cover all internal and external things and, because of tight relationships between world system, the result that could be obtained is that, the equilibrium is not only the ESSENCE of sole and world but also the ESSENCE of Islamic architecture. First, identifying Islamic Architecture and, the concepts about it from scientists and orienta lists point of view will be taken into consideration, then, criticism of all concepts and ideas will also be discussed. Through close thinking of the world and creation and Islam as a religion and appearance of the legislation world, the paper will point out the reality that state the equilibrium is a low in the world, and it is the ESSENCE of Islamic Architecture.

The judiciary has the task of supervision on the performance of the laws in judicial sphere. This task is done mainly through the supervision of the superior courts to the verdicts issued by the courts. Mistake in law, sometimes requires administrative or criminal sanctions, without making the issued verdict invalid; and in some cases it can lead, in addition to the mentioned sanctions, to invalidation of the verdict. To indicate the cause of the invalidation of the verdict, the legislator has used the phrase “mistake”, but it seems that the deliberate acts which make the verdict invalid all have the same effect. So, it seems preferable to use the phrase “infringe” instead of the phrase “mistake”. The present paper considers the infringes which lead to invalidation of criminal verdicts.

The possibility of Islamization of humanities (and Educational Sciences as one them), has been an important discussion among the Muslim thinkers in recent years. Several definition of Islamized science have been suggested through this article and among them two definitions have been considered as the most appropriate ones as below:1st definition :The Islamized science is an empirical science which has been influenced by Islamic principles and teachings and has found a new form and shape.2nd definition: The Islamized science is a collection of religious teachings which is collected, compiled and regulated in a particular subject (such as Educational Sciences) It seems to be possible to Islamize the Educational Sciences based on above mentioned definitions.Non- empirical principals, goals, values and teachings can be very influential on an empirical science. Many reasons can prove this influence and based on this influence, the author believes that Islamic educational sciences can be formed according to the first definition.To prove the application of the second definition, it is necessary to clarify the area of religion functions. Since the most important mission of a religion is to guide the people toward spiritual perfection and it is completely similar to the goal of education, and according to lots stable reasons and witnesses, the religion has preserved its deep and perfect mission, the author believes the Islamized Educational Sciences can be derived from religion of Islam.