Despite the noble Qur’an teachings and the exemplary practices of the Holly Innocents concerning the woman, often in the past such an outstanding social and human element was negatively viewed and sometimes humiliated. In such a patriarchal environment, there were very a few poets that praised such an eminent creature. Hakin Nezami, the poet was the first of the Persian poets who spoke out and defended the women's rights, virtues and perfections. Perhaps one of the reasons was because he reaped a lot of love from a kind mother and lovely wife. Therefore the anima of the poet might make him to take positive attitude towards the woman in his poems. According to his point of view, the woman own sage and efficient personality so she could be a good guide for the men. This article reviewed the development of Hakim Nezami attitude toward woman based on “Makhzan Alasrarn” and “Askndrnamh”. Concerning Nezami point of views the woman is not the second sex but she is to reflect the beauty of the Lord. Her acumens were guidance for many great men and powerful kings. He discussed that a lot of women left more glorious statesmanship and kingdom heritage than men because of their mature practice and performance.

The works of Syrian writer, Dionysius the Areopagite or Athenian convert (c.500 C.E.), has exercised influence on the Latin west more than any other Eastern mystical work. His writings are idiosyncratic, almost in incantatory style, and filled with neologisms. Many scholars recognize him as the father of Mystical Theology and believe that he successfully combined the truth of Christian faith with the Neo-Platonic philosophy. Dionysius is a pioneer in expressing views about Divine nature, the superiority of Divine nature to negation and affirmation, absolute TRANSCENDENCE and God's Unity, God's manifestation in his creatures, deification and union with God.

In Islamic mysticism, man is considered a multi-staged being that possesses different existential realms each of which is a window to the mysterious being of this puzzle of creation. Among Muslim mystics, Mawlana Jalalaldin Rumi is significant for his unveiling of the inner secrets of human life. Through his grasp of the deep religious teachings and the experiences of the former mystics and mixing them with his own mystical experiences, Mawlavi was able to present to the world in his works in prose and verse a very deep and transcendental mystical anthropology.The human spiritual TRANSCENDENCE in Mowlana’s thought has two stages; one is barrier-removal and the pathology of human spirit and the other is the how of his spiritual breeding. Mawlana, with his distinction between the real self and the virtual self, has depicted in the best way possible through his school of love mysticism the devastating consequences of man negligence of his divine realm and the barriers which make him negligent of his real essence. He has, as a spiritual physician, been able to present to the world the remedies of human soul illnesses through identifying the true causes of human spiritual pain and suffering.

In the system of the individual unity of being certain seemingly immanent aspects are attributed to God. These include qualifying Him with the attributes of created and contingent beings, and assuming the identity of the Truth with objects, God as the entire world, and the world as the quality, direction, configuration, and mode of the Truth, which imply an immanent relation between contingent beings and the essence of the Truth, such as the immanence of accident for place. In this paper, the objections concerning the ambiguity of immanence in the individual unity of being are quoted from Mulla Sadra, and the writer has tried to provide some responses to them based on some of his ideas and philosophical fundamental principles in this regard. These basic responses include the following: the distinction between the existence of the non-conditioned as the source of division and the non-conditioned divided existence (unfolded existence), the attribution of immanent features to unfolded existence, possible quiddities as the origin of immanent aspects depending on which the unfolded existence, due to its relation with determined existence, develops comparative aspects. Moreover, the impossibility of the generalization of the judgments of possible things, such as the opposition between proximity and distance, to the Necessary is one of the fundamental responses according to which the opposition between proximity and distance, as well as the necessity of proximity and immanence, and the necessity of distance and diversity concerning Almighty Truth are negated, so that His proximity is not in the form of immanence and His distance is not in the form of diversity. In addition, non-associational TRANSCENDENCE, the classical associational TRANSCENDENCE, the individual associational TRANSCENDENCE (or modal TRANSCENDENCE), and epistemological TRANSCENDENCE are introduced as different forms of TRANSCENDENCE, according on which the mode of God's TRANSCENDENCE in relation to possible things in philosophy based on Sadrain individual unity of being is clarified.

We show that for all normalized Hecke eigen forms ¦ with weight one and of CM type, the number (¦;¦) where (.; .) denotes the Petersson inner product, is a linear form in logarithms and hence tran-scendental.

Spiritual TRANSCENDENCE is internal manifestation of religiosity (piedmont, 2004). Purpose of present study was to investigate relation between facets of spiritual TRANSCENDENCE and resilience.Participants were 270 students from Shiraz University and Islamic Azad university of Arsenjan. Spiritual TRANSCENDENCE was measured by spiritual TRANSCENDENCE scale (STS) that scale consists of three subscales: Universality, Prayer Fulfillment, and Connectedness. For measuring resilience Connor-Davidson Resilience Scale (2003) was used. To Alpha Cronbach and test-retest methods were used to determine reliability of measures. Alpha coefficients for the Universality, Prayer Fulfillment, and Connectedness subscales and total score were 73, .74, .75 and.84, respectively, and test-retest coefficients for three subscale and total score were.73, .91, .68 and.84 respectively. Test-retest and alpha coefficients for CD-RISC also were.73 and.87, respectively. Factor analysis was applied to investigate validity information of the scales. Findings confirmed three factors for STS and a general factor for CD-RISC.There were significant correlations between STS and CD- RISC. The Correlation coefficients were.41, .32, .45, .48 for Universality, Prayer Fulfillment, and Connectedness subscales and total scale, respectively. All coefficients were significant at.001 levels.Results of simultaneous regression of resilience on spiritual TRANSCENDENCE facets have been shown Connectedness (b=0.30 p<0.001) and Universality (b=0.19 p<0.01) factors are significant predictors of resilience.

In this article, by relying on the ideas of Neo-Spinozist thinkers in the last half-century, we have tried to explain that Spinoza can be considered the only pioneer philosopher in overturning the metaphysical hegemony, compared to others such as Nietzsche and Heidegger. We have made this claim in light of the possibilities that his philosophy has presented to us, as well as the revolution that has occurred in the metaphysical tradition. In a sense, he was the savior of philosophy, and with his immanence ontology, he provided a new possibility for philosophy to continue in a new direction. We start our point of departure with a brief reference to the influence of his philosophy on the thinkers after him and their conflicting opinions. In the following, by addressing some themes of his philosophy in the form of trilogies, we raise questions that arise from the gate of Spinoza's immanent metaphysics and try to show why and how his philosophy is still contemporary with our world after several centuries.