Depending on his own intellectual system, Iqbal stresses the EASTERN WISDOM of EASTERN people and Muslims and challenges the western schools of thought including materialism and nihilism. His philosophy is composed of reasoning, mysticism, Quran, Hadith, love, spiritual concern, self-consciousness, awakening, passion and includes transcendental theory and action. He believes that the western rationality must be regarded in terms of technique and information and it is empty of deep view and intuition. Iqbal mentions that achievement of western culture and civilization leads to the development of technical reason and destruction of soul. Western WISDOM has developed on the ruins of oppressed world and its satanic and demonic reason is accompanied by tyrannical and aggressive plans. This process has led to the transformation of original cultures of oppressed people and the destruction of EASTERN knowledge, spirituality and religious belief. For this reason Iqbal ardently asks EASTERN Muslims to be attached to their own tradition, strength and knowledge, the knowledge that leads to salvation and truth.

In the history of Islamic philosophy, the term oriental WISDOM was first proposed by Ibn Sina, which can be considered as a kind of leap in his philosophy, after which discussion WISDOM was promoted to taste WISDOM, but the concept of oriental WISDOM by Ibn Sina is a vague and disputed concept. . Ibn Tufail has clarified that in his treatise Hayy Ibn Yaqzan, he is trying to express Ibn Sina's EASTERN WISDOM. Therefore, Ibn Tufail's narration of Porsina's philosophy and WISDOM can be considered as one of the readings of Sheikh Al-Raees' EASTERN WISDOM. The characteristics of this concept of EASTERN Sinavi WISDOM are generally in two parts, form and content components. The meaning of the formal component is the way of telling stories and simulations of things in the form of novels and short stories following the style of Bu Ali Sina in the treatise of Hay bin Yaqzan. The content component of the index of EASTERN WISDOM that is analyzed here is the Asfar Arbaah or the four-stage philosophical-mystical development of Hay bin Yaqzan. In this article, which is written in a descriptive-analytical method, we will show that Hayy bin Yaqzan Ibn Tufail followed Ibn Sina in terms of form, and at the same time, he was the founder of the Arba'a travels in terms of content.

A disputable concept and a controversial issue in Iranian culture is the notion of WISDOM which covers an array of meanings, wide in range, and sometimes contrary to each other. Therefore, different schools of thought have presented different definitions.This essay investigates the style of two intellectual groups (mystics and philosophers) about WISDOM. By analyzing the verses of two outstanding representatives (Naser Khosrow and Sana-ee), we found out that Naser Khosrow's poems, in terms of concept, image and structure are without any preliminaries, based on WISDOM and logic. In spite of him, Sana-ee has brought some couplets in Hadighat ol Haghighah on expressing and defending WISDOM, yet, because his mental structure does not match with his intellectual logic, the result of his work is contrary to WISDOM.In this regard, it can be stated that the usage of the appellation of 'Hakim' for Sana-ee, is not accepted just by tolerance, whereas, Naser Khosrow truly deserves the title of 'Hakim'. The reason is that Naser Khosrow’s WISDOM includes both material and spiritual aspects, whereas Sana-ee's WISDOM is completely spiritual and lacks the material facet.

The controversy over the role of reason, like other subjects of human knowledge, has gone through many ups and downs. In "WISDOM in syntax" we seek a phenomenological view of "syntax" and knowledge of how it manifests itself to others, while in "syntax of WISDOM" we seek to know what linguistic reason expects from us. In their contemporary approach to grammar, Western linguists have analyzed sentence structures from three "transformational-generative", "functional", and "cognitive" approaches, based on which we have tried to delve into the place of reason in Arabic grammar. This study is an attempt to find out whether the analysis power of reason should be called on from somewhere else or it is innate to the Arabic language. Linguistic features such as "declinable vs. indeclinable", "probability vs. certainty", "diacritics", "forms and morphs", and categories such as "agent and theme" and "semanticism" are all justified by "reason", without which they have nothing to say! Besides, community, speakers and addressees do not have a haphazard or mechanical relationship with the structure and form of sentences; rather, sentence structure rules and various forms are closely related to the elements that make up a verbal communication. It is certainly the power of reason that deciphers the relationship between sentence structure and extralinguistic factors. Accordingly, the power of reason causes morpho-syntax to adopt an analytical and argumentative state rather than a merely descriptive one.

WISDOM is a complex concept that has not been offered the unified definition. However, there is a general agreement among experts that WISDOM includes knowledge, insight, reflection, and a combination of individual’s interests with others’ interests and welfare. WISDOM is associated with older age. Elderly people (old people) experience different events of life in different ways, so that in dealing with life matters they can provide appropriate solutions. Therefore, by investigating the concept of WISDOM from the perspective of the elderly, this study analyzes and interprets WISDOM and its features.The research methodology was qualitative and the instrument used was a structured interview. The interviews conducted on 37 elderly people in Hamedan Province (age range between 60 to 81) were recorded and transcribed. The interview texts were analyzed using content analysis.The results indicated that the most important feature of wise historical figures is “serve”, and an important factor effective in their being wise included God’s grace and good family training. The results also revealed that the concept of WISDOM can be presented in 4 different forms (Religion, sympathy/support, cognition/ knowledge and personality), accordingly, the results show the spiritual and psychological/social aspects of WISDOM in old age.

Although art constitutes a part of human life, its function is more significant and deeper than daily issues. This importance has different manifestations and has furnished art with some kind of sacredness. Art was once utilized for hunting and having bountiful harvest and at some other times it was used by the church to teach religion to people.Even in contemporary secular societies, artists are considered the survivors of the lost sanctity. Sanctity of art lies in its essence since it is to elevate man and take him beyond the boundaries of everyday life.What we need to contemplate is that the importance of art in various societies has led to the enhancement of their social power.Unfortunately, this virtue has been accompanied by some flaws. Since the beginning of history, and probably prior to that, some individuals and groups have been trying to dominate others and misuse art to fulfill their carnal desires benefitting from this great power.

The question that the principle of causality, i.e, the existential, essential relation between two things, is in compatibility with which one of such philosophical systems as "principiality of quiddity","difference of existents", and "gradability of existence" is to be asnwered in this essay. To do so, the writer explains three ways followed by Muslim philosophers in order to explore and prove such principle.

Men of letters and philosophers have remembered the old age as a painful era in the life. Complaints are lodged about physical and mental weakness and also about a kind of farewell to the juvenile pleasures. However, in spite of resemblance of the wording to express these complaints, a review of the texts of the Persian Literature on the one hand, and the discourse of Cicero, the Roman author and philosopher of the first century A.D on the other, opens a broadest horizon to us, which reveals the insight of the society towards the human life in common. Our men of letters have considered the proportion of behaviors to age, while always remembering the termination of the days of youth with envy, and giving themselves up to the certain demise. However, Cicero encourages the wise old age to overcome the consequences of weakness of human body and mind, and consoles the old age with the advice which are a sign of his sound judgment and optimism towards the life. A collation of these sayings about the old ages afflictions represents diverse interpretations of the man’s status in the creation given by the east and west.