The most important constituent elements of Suhrawardi's ILLUMINATIONist PHILOSOPHY are Iran and Shi'ism. There is a hot debate among those who study him as to whether his PHILOSOPHY follows his political thought, or whether his politics is rooted in his ILLUMINATIONist PHILOSOPHY. The truth is that Suhrawardi is the only Islamic philosopher who has developed an objective and synthetic PHILOSOPHY which cannot be understood without perceiving his political thoughts. In this paper, the writer has tried to show that Suhrawardi's political thought is influenced by his ILLUMINATIONist PHILOSOPHY; however, one must admit that these two fields are so tightly intertwined in his synthetic PHILOSOPHY that it is extremely difficult to draw a distinct borderline between them.The questions that might arise at this point are: why did Suhrawardi turn to ILLUMINATIONist PHILOSOPHY? Was it because of his political thoughts? The course of his journeys from Zanjan to Maraghah, Isfahan, Mardin, Diyar Bakr, and Halab reveal the existence of some Batini and gnostic tendencies in Suhrawardi. Is this accidental? We should not ignore the fact that he wrote his Hikmat al-(ISHRAQ) and developed his political PHILOSOPHY between 578-587 AH (the time of his murder) in lands dominated by Batini thoughts.However, the degree of ILLUMINATIONist PHILOSOPHY's influence on Suhrawardi's politics, or vise versa, has attracted the attention of the scholars who study this philosopher, and each has viewed this issue from a different perspective. Suhrawardi maintains that the end of his political-ILLUMINATIONist design is reaching a luminous period and society which is far from darkness and has no meaning without a philosopher possessing a dhawqi (related to gnostic intuition) and discourive wisdom. Unlike Farabi, he does not unite politics with the city and its types and says no word about virtues, administration, and justice. His political method is based on ILLUMINATIONist PHILOSOPHY, "divine administration", connection to the "Unseen World", and "inspirations from the superior world". Therefore, the only true politics in his PHILOSOPHY is one which is governed by "God's command", and in which the 'Divine order" is dominant.Suhrawardi's political PHILOSOPHY is completely different from Greek PHILOSOPHY and is based on Islamic and Iranian thoughts and principles, i.e. prophethood, the miracles and charismatic acts of the prophets and the members of the Prophet's Household, and the glory and nobility or Iranian Kings. Therefore, he is the founder of Islamic-Iranian politics among Islamic philosophers.

As is known, (ISHRAQ) PHILOSOPHY is of some sorts of mystical teachings. (ISHRAQ)i ethics is also a mystical ethics and has taken such a direction that with the help of Ethical Journey may release human from nature’s darkness, mundane attachments and his own alien homesick and to return human to his original homeland. Sheikh (ISHRAQ) has recommended some instructions for God seeker’s achievement to purification of the soul and heart as well as being blessed with real insight based upon considerable anthropological and ontological principles. This paper has intended to explain the meaning and concept as well as nature and reality of ethics from (ISHRAQ) PHILOSOPHY perspective followed by dealing with anthropological and ontological principles of (ISHRAQ)i ethics. Finally, (ISHRAQ)i ethical plans and instructions will be analyzed.

Teacher factors encompass the teachers’ cognitive and affective characteristics that are likely to affect their instructional efficacy. Language teacher immunity is one of the affective factors that determines the teachers’ psychological well-being in their settings. The present study strived to itemize the factors in novice and experienced EFL instructors’ teacher immunity PHILOSOPHY. To this end, first, the researchers used convenience sampling for selecting 62 EFL teachers including 38 novice and 24 experienced teachers at ten prominent language institutes in Tabriz (Iran) as the participants. Second, they conducted 30-minute interviews with the participants for determining the factors that influenced their TI PHILOSOPHY using a researcher-developed semi-structured interview protocol. Lastly, they used thematic analysis in order to particularize the main factors in their teacher immunity PHILOSOPHY. The findings of the study indicated that while the novice teachers considered external support as the main factor in their PHILOSOPHY, the experienced teachers regarded their internal strength as the decisive factor that influenced their teacher immunity PHILOSOPHY. The findings may have practical implications for teacher education courses in foreign language contexts.

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

Foreknowledge of the theological issues that have long attracted the attention of scientists with different approaches, including Islamic philosophers and commented on the analysis focused.This article titled "representation foreknowledge of PHILOSOPHY at the School of ILLUMINATION," going on to explore the philosophical school, founder Sheykh Shahabuddin Al Sohrevrdy-Ashraq-explained his PHILOSOPHY about foreknowledge of reach.It is clear that the PHILOSOPHY and epistemology of Sheikh ILLUMINATION varies according to the oriental principles of ILLUMINATION, light, intuition is based, according to his own philosophical presuppositions person knows the attainment of knowledge, especially in the realm of Education unseen imparted becomes a matter of not physical So that he may know according to the principles of the unseen kingdom, it may be obvious, that the Shia belief system is of the utmost importance.

In Suhrawardi PHILOSOPHY–like any PHILOSOPHY which seeks to explain the general facts of being–the issuance of plurality is an important element in the Cosmology and defers with Mashsha basis in this regard. The Issuance of plurality contains several stages in Suhrawardi's main works: Agreement with Mashsha’ on the emanation of the first caused, criticizing them for the Issuance of underneath spheres, establishing new theory using the principles such as permitting Issuance of simple caused from combined cause, formation of the universe from light and darkness, being no veil between lights, the lights resulted of viewing superior levels, the lights resulted of radiation of superior levels on low levels, prevail and dignity of predominant lights into low lights and vice versa, humiliation and love of low lights toward superior ones. With these principles, he shows the necessary points of plurality in longitudinal intellects in order to prove the issuance of multiple lateral intellects (Platonic ideas).Suhrawardi also, by citing some affairs in the nature such as vegetable forces, duration of species and existence of low types for each species, considers them as proof for intellectual ideas.

To understand the nature of corporeal substance and its definition is one of the most fundamental issues of PHILOSOPHY which has drawn Muslim philosophers’ attention to itself. Avicenna, as one of the greatest Peripatetic philosophers, analyzes the well-known definition of body– according to the philosophical and logical principles of Peripatetics– and brings a new definition. However, Shahab al-Din Suhravardi criticizes the Peripatetics’ view and suggests another definition which is basically different from that of Avicenna and other Peripatetics. This article analyzes the view of Peripatetics and gives an account of Mulla Sadra’s view on the theory of Shaikh (ISHRAQ). Finally it compares the success and achievement of these theories.

Addressing the issue of PHILOSOPHY of war difficult. In the other words, the relationship between PHILOSOPHY and war seems to be difficult one. Alexander Moseley is a Political PHILOSOPHY Editor for the IEP (Internet Encyclopedia of PHILOSOPHY and he has lectured on the PHILOSOPHY and morality of war at Several British universities. In his book called The PHILOSOPHY of War he explained why do humans fight each other? He said “ what I hope to establish in this work is that the Principles of war s origins involve all aspects of our nature, culture, and thinking. We fight because we believe in fighting and our beliefs have to change if we wish to abandon war. The research method in this book and this article is analytical and Philosophical.

Suhrawardi, on the basis of presence or absence of the thing for the subject, classifies the human knowledge into the knowledge by presence and the conceptual knowledge.The foundation of the knowledge by presence is the presence of soul for itself and the basis of the conceptual knowledge is the memory of the soul from the sensible world by observing it. Suhrawardi believes that the mind is the conceptual aspect of the soul. All conceptions are known by essence or by accident. He calls them the evidential and acquired knowledge. Accordingly, he has considered the sensible concepts and observations as the most evident concepts. Suhrawardi makes a distinction between the concept or idea of the thing and the thing qua thing. Moreover, he holds that the concept of thing represents one aspect of the thing and then it should not be confused between the things as things and their concept or idea.