THE present study was conducted by examining THE views of relevant experts and THEir exposure to child labor in Shiraz. Data were obtained through in-depth interviews and analyzed based on grounded THEory. Ten axial categories and one core category were extracted from THE coding process. THE core category was developed under THE title of "institutional passivity and sectoralism". THE results of THE research showed that THE causal conditions such as incompatibility and institutional and managerial confusion, diversity of perspectives to THE phenomenon of child labor and non-governmental organizations and indifference towards child labor has caused THE emergence of this phenomenon. Intervening conditions include: negative representation and conflicting media activities, Inhibition of some domestic and international rules and laws and child labor of nationals and THE problem of identification and identity. This central phenomenon is located in special conditions and contexts due to family pressure and starting THE work process in childhood, child labor as an income generating industry, child labor as a source of financial support for THE family and THE unique opportunity for working children, and Shiraz's oppurtunities for immigrants. THE type of encounter with working children in Shiraz has caused numerous consequences that can be seen Unreasonable increase of child labor of nationals, Failure to contain and control THE problem of working children, lack of proper organization and social support of working children, Anonymity of working children and persuasion and encouragement of nationals to immigrate to Shiraz.

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.

THE truth about DIVINE Names and THE meanings of DIVINE Names and ATTRIBUTES have always been regarded as key issues in Islamic THEology and philosophy, and THEir surrounding debates have so far triggered controversial and challenging ideas. In this context, THE difference of opinions between Ibn Sina as THE head of THE Peripatetic School and Mulla Sadra as THE founder of Transcendental THEosophy have been underestimated. THErefore, in THE beginning of THE article, some principles in relation to THE issue of Beautiful DIVINE Names have been shortly mentioned in order to set THE ground for THE primary discussion, i.e. THE disagreement between Ibn Sina and Mulla Sadra on unity and THE CONCEPTUAL differences of DIVINE names and ATTRIBUTES. THEn, THE ideas of Ibn Sina and Mulla Sadra are analyzed and THEir disagreement is reviewed

Like oTHEr Muslim philosophers, Ibn Sina believes in THE objective truth of God's ATTRIBUTES. His point of difference from most philosophers lies in THE fact that he believes in THE DIVINE ATTRIBUTES at level of conception; neverTHEless oTHEr philosophers regard THE concepts of DIVINE ATTRIBUTES as concepts that are based on multiplicity and different from each oTHEr.Some people as a result of misunderstanding have accused Ibn Sina of confusing concept and denotation. But this THEory which as given his principles is acceptable, because Ibn Sina regards THE abstraction of multiple concepts from a fact that has no mode of multiplicity-even as regards its status- as impossible.On THE oTHEr hand, given THE particular condition of necessary being which makes him a distinct being from oTHEr beings, concept implying THE ATTRIBUTES of being is a fact distinct from a concept which denotes to THE ATTRIBUTES of possible beings, whereas a concept denoting THE ATTRIBUTES of possible being is different.

How to profoundly change THE beliefs of THE polyTHEists during THE age of revelation from THE denial of THE Prophet (pbuh) to THE certainty of his Message and THE acceptance of his full guardianship is a question worthy of attention. THE order of verses about prophecy based on THE order of revelation is THE reason to lead a transformative process and a special Quranic method in institutionalizing THE belief of prophecy in THE lives of Arabs. In THE first stage, THE Holy Quran in THE first Makkī (Arabic: المکّیّ, suras revealed in Mecca) chapters has prepared THE community from THE motivational side to accept THE truth of THE Prophet’s (pbuh) prophecy and briefly stating THE key issues surrounding it. THE Holy Book of Quran at THE time of THE emergence of oppositions and doubts (THE second stage) destroyed THE arguments of THE polyTHEists and explained THE prophecy and proved its auTHEnticity from a cognitive perspective in THE second stage by presenting clear arguments. and THE Holy Book of Quran in THE third stage after Madanī (Arabic: المدنیّ, suras revealed in Medina) period has undertaken measures in order to fulfill THE goals of THE Massage by explaining THE true position of THE Prophet (pbuh) to deepen and operationalize THE Prophetic belief through explaining practical duties for THE Prophet (pbuh) and behavior based on THE acceptance of Walaya (Arabic: ولایة, meaning “guardianship” or “governance”).

THEre are two approaches for simulating memory as well as learning in artificial intelligence; THE functionalistic approach and THE cognitive approach. THE necessary condition to put THE second approach into account is to provide a model of brain activity that contains a quite good congruence with observational facts such as mistakes and forgotten experiences. Given that human memory has a solid core that includes THE components of our identity, our family and our hometown, THE major and determinative events of our lives, and THE countless repeated and accepted facts of our culture, THE more we go to THE peripheral spots THE data becomes flimsier and more easily exposed to oblivion. It was essential to propose a model in which THE topographical differences are quite distinguishable. In our proposed model, we have translated this topographical situation into quantities, which are attributed to THE nodes. THE result is an edge-weighted graph with mass-based values on THE nodes which demonstrates THE importance of each atomic proposition, as a truth, for an intelligent being. FurTHErmore, it dynamically develops and modifies, and in successive phases, it changes THE mass of THE nodes and weight of THE edges depending on gaTHEred inputs from THE environment.

THE Avicennian idea about THE CONCEPTUAL synonymy of THE DIVINE characteristics of THE omnipotent God is considered as THE rarest viewpoint having something to do with THE characteristics attributed to THE One God. Naturally, such an incident has been caused both by some epistemic and non-epistemic factors. THE present study compiles and elaborates THEse factors. THEre are several causes which have resulted in abandonment of Avicennian THEory of DIVINE ATTRIBUTES including (1) he absence of deductive reasoning in favor of such a claim in Avicennian popular works, (2) THE absence of THE THEory from Avicenna’s major work, al-Isharat wa al-Tanbihat, (3) negligence of Avicenna’s commentators with respect to THE THEory, (4) scarcity of reports by THE critics of THE idea of “synonymy”, (5) THEological perceptions of THE Avicennian discourse and (6) reducing his THEory to an referential unification of THE DIVINE characteristics. But, THE highly accentuated criticisms by Mulla Sadra of THE idea of “synonymy” brought about an appropriate grounding for THE late-comers’ awareness of THE THEory, free from having a clear recognition of THE person who proposed it.In between, Ahmad al-Ahsa’ie welcomed THE idea of “synonymy” and endeavored to come up with a more precise elucidation of THE aforementioned idea as well as THE refutation of THE criticisms put forth by Mulla Sadra. Also, al-Ahsa’ie made considerable efforts in line with adjusting THE idea of “synonymy” with THE Shiite teachings, but in virtue of his being refuted by THE mainstream Shiite thinkers, THE THEory made ignored after a short time.

One of THE most frequent rules in various areas of demonstrative jurisprudence of Two Major Sects of Islam religion is a rule that is known among Shīʿa as “tolerance in THE evidence of traditions” (Arabic: التسامح فی أدلّة السنن) and in Sunnī as “latitudinarianism in documents” (Arabic: التساهل فی أسانید). Believers in THE general application of this rule have based it for reasons such as consensus (Arabic: إجماع), tradition famous through practice (Arabic: الشهرة العملیّة), and rational judgement (intellectual judgement) and a group of aḥādīth (Arabic: أحادیث, plural form for ḥadīth, literally “talk” or “discourse”) called “Akhbar-e- Man Balagh” (Arabic: أخبار من بلغ). THE understanding of THE aforementioned narrations and THE extent of application of this rule has caused a conflict of opinions among scholars. THE narrations containing THE excellences of suras of THE Holy Book of Quran is one of THE fields of application of THE rule of tolerance. THE present research has explained THE types of exposure to this group of narrations based on THE rule of tolerance by using descriptive-exploratory method and using library sources and seeks to find a suitable approach about narrations of THE excellences of suras (chapters) of THE Holy Book of Quran. THE interaction with THEse narrations is organized based on a special reading of THE rule of tolerance in THE selected approach, which is based on a rational interpretation of THE contents of Man-Balagh (Arabic: من بلغ)’s narrations and is compatible with THE indications of some verses and traditions. THE use of weak narrations containing THE excellences of suras (chapters) will be permissible based on this approach considering three conditions and without any certainty of attributing THEse narrations to Sharʿ (Islamic rules).