Although a lot of research has been done on the relationship between ethics and religion and also their interaction with various sciences, a clear picture of the relationship of ethics and politics in the light of Sharia, for solving the existing doubts, is not presented. In this regard, Mulla Sadra Shirazi established a new philosophical system (TRANSCENDENT WISDOM) to show the relation of ethics and politics, which was comprehensive of intellect and revelation. However, the question to be answered is how he could achieve this (Question). In TRANSCENDENT WISDOM, since ethics makes use of two sources of intellect and revelation, it possesses the required capability to have relationship with politics (Hypothesis).Investigating the relationship between WISDOM and Sharia in TRANSCENDENT WISDOM and then analyzing the relationship between ethics and politics is a way of assessing the hypothesis of the present article (Method). In this comparison we have sought to show that the ethics which is originated from WISDOM and Sharia, with a comprehensive look at the dimensions of man and community, can promise the Utopia (Objective). The need for simultaneous attention to WISDOM, Sharia, ethics, man and community, as the tools of achieving the Utopia, is from among the results of the present article (Findings).

One of most important topics in mystical philosophy is the investigation of the role of experiential structures in shaping mystical experiences and their interconnections. This investigation has led to various approaches, including perennial philosophy, essentialism, structuralism, and decontextualism. In this analytical-comparative study, each of these perspectives is presented, followed by an examination of Mulla Sadra's perspective on the subject. Findings: From Mulla Sadra's perspective, personal structures have a significant impact on mystical experiences. He argues that mystics gain insights into deep truths by reflecting them in their souls. Talents, beliefs, behaviors, expectations, tendencies, and attentiveness all shape these experiences. Although he recognizes the existence of parallel mystical encounters in diverse traditions, aligning with the tenets of the perennial philosophy, Mulla Sadra's approach is not the same for all mystical experiences. He deems certain vertical data as illusionary and adopts a purely structuralist stance. Mulla Sadra's methodology can be described as “Gradational structuralism”, wherein he suggests that as the mystic progresses to higher existential levels and reduces self-centered focus, individual structures play a less significant role, and the convergence of mystics in parallel experiences increases. Consequently, in these cases, his analytical framework for studying mystical texts leans towards contextual analysis.

The intuition that humans has about free will, has always been a solid backbone against the overwhelming challenges of free will. In Islamic philosophy, this intuition has been represented in the form of presential knowledge and has been considered as an undoubted knowledge. In this paper, we we have discussed the phenomenology of free will by using the principles of TRANSCENDENT WISDOM by analytical proof method, in the sense that we have examined our intuition about free will and identified its epistemic value. The phenomenological analysis of free will has led us to conclude that the intuition of free will is an interconnected set of ten perceptional components. These components are not identical in terms of epistemological validity and are categorized into three different groups. Some of them are highly visible in the form of presential knowledge or propositions that are directly derived from this particular knowledge (inner experience propositions or VIJDANIAT). This group is absolutely epistemologically valid without any condition. The other group is not highly visible in the form of presential knowledge and requires some evidence to be complete and credible. The third group consists of components that have different degrees, each level has a different epistemological validity than the others. In the intuition of free will, components that are not epistemologically credible provide the context in which, with a common intuition, different interpretations of free will can be presented.

In Eshragh WISDOM both the hierarchy of the world and the stages of the transcendence of the soul to the supreme world are determined according to the lights. Suhrawardi believes that during the spiritual trip, the “khatef” or “baregh” light on the beginners, the “Sabet” light on the average people and “Tames” light on the achievers humans will appear. Therefore in Eshragh WISDOM, absolute annihilation will be realized by Tames light and Tames station, end point in the soul transcendence stages, is after the two “Bargh” and “Hargh” stations. But in Islamic mysticism, Ebne Fareze mesri arranged the hierarchy of annihilation in the three stages of “Mahv”, “Tams” and “Mahgh”. Most of the Ibn Arabi and Molla Sadra commentators like Kashani and Haj Molla Hadi Sabzevari, according to this principal, consider annihilation as the annihilation of human’s deed into God’s action, take “Tams” as annihilation into God’s attributes and take “mahgh” as annihilation into God’s Essence, although Molla Sadra, impressed by Eshragh, has mentioned Tames light and has equated it with Great Resurgence and the “Mohayyam” angels and considers them as the end of the soul hierarchy.

One of the outstanding features of TRANSCENDENT WISDOM is its attention to beauty in fine arts. From the ontological point of view, Mulla Sadra has looked at art and artistic aesthetics and the relationship between love and art and the abilities hidden in art and has dealt with details that are remarkable and contemplative in aesthetics. According to Mulla Sadra's ontological and anthropological assumptions, man has worlds and art, as a subtle human industry, grows and matures in these worlds. In this article, an attempt has been made to explain art and creation as a work of art from the perspective of Mulla Sadra. According to the results of the present study, in Sadra's WISDOM, TRANSCENDENT art makes a person look like a TRANSCENDENT being. Mulla Sadra looks at art in a general and all-encompassing way and gives it a spiritual and sacred character. Because it connects fine arts and crafts with virtuous love and in fact gives art a valuable, spiritual and sacred place. Mulla Sadra goes a step further in his conception of art and presents his point of view in the form of a single theory which can be called "TRANSCENDENT imitation".

Development of Islamic and indigenes a human science is subject to use the Islamic philosophy rather than the Western philosophy. In this way, the TRANSCENDENT WISDOM has an excellent capacity. Recently, the security studies has been remarkably developed in Iran, however, there has been no acceptable efforts to study security through the prism of Islamic philosophy and specially TRANSCENDENT WISDOM. This paper aims at introducing the security uses of anthropology based on four masters of TRANSCENDENT WISDOM, namely, Sadra, Tabatabai, Imam Khomeini and Motahari. And the author argues that based on the foundations of TRANSCENDENT WISDOM and specially the anthropological aspects which are studied in this paper, instead of Science of Security we should refer to Security Sciences, as with any anthropology, a special science of security can be developed and that is why there are three relevant patterns including, TRANSCENDENT, Customary and Low one.

Purpose: This study entitled "Educational analysis of the characteristics of knowledge in TRANSCENDENT WISDOM" with emphasis on the special ability of Sadr al-Muta'allehin philosophical school in order to produce a TRANSCENDENT educational model, to explain the epistemology of TRANSCENDENT WISDOM as the foundations of a progressive educational system and infer its educational implications Has taken an educational approach. Materials and Methods: In order to achieve the goals of research and educational drawing of Sadra's geometry and epistemological system, first the main issues of epistemology of TRANSCENDENT WISDOM are described and explained, then based on epistemological topics such as identity and levels of science, classification of sciences, sources And the means of knowledge, the process and mechanism of acquiring knowledge, the limits and realm of knowledge and the end of knowledge,Educational implications are provided. Findings: Learning and training In this research based on Sadra's abstract view of science and the theory of rational unity and mental existence, has been introduced as a process that creates unity between the active learner and what has been learned. Conclusion: In the continuation of the research from the wide and comprehensive range of Sadra epistemology, the breadth of knowledge, the need to deepen knowledge, the production of knowledge and the way out of barren learning and training deadlocks towards dynamic and productive learning that leads to the realization of faith's knowledge. Inferred.

SUBJECT AND OBJECTIVES: The division of existence into Independent and Copulative beings is one of the initiatives of Mulla Sadra, and according to him, Independent Existence is the existence that does not depend on any substantiality. Conversely, Copulative Existence is the existence that is nothing but a dependent being with a sheer relationship to an Independent Existence. The discussion of the reality of existence in TRANSCENDENT WISDOM is not only a conceptual discussion, But its main discussion is concrete, which looks at the quality of the relationship between effect and the cause of its existence. Analysis of the reality of an effect, like other philosophical concepts, plays an essential role in explaining some theological, philosophical, mystical and ethical issues. METHOD AND FINDING: This research, using analytical-descriptive method, has been done with the aim of investigating and analysing the outcomes of believing in the reality of copulative existence in divine ethics. In order to achieve the mentioned goal, the investigation of the reality, foundations of the Copulative Existence of an effect and the teleology of ethics as the basic subject were stated. CONCLUSION: The influence of the Copulative Existence on the issues of divine ethics, such as perseverance in the state of submissiveness, drowning in true love, learning the highest stage of gratitude, reaching the peak of fear and hope, the state of supplication, were among other achievements of this research. Therefore, believe in the copulative existence of an effect is an important precursor to explain divine ethics.

Various conclusions have been drawn from Hadith al-Momen Mhrat al-Mumen. According to a folk interpretation, one can indicate the defects of his beloved brother. This attitude is incomplete and undesirable in the moral atmosphere of society. Therefore, a deep analysis of Hadith is necessary and the ideas of TRANSCENDENTal WISDOM are at stake in this regard. The question is, what interpretation of the TRANSCENDENTal WISDOM can be made of the hadith that protects the consequences of folk interpretations? The results of Mulla Sadra and other sources were analyzed by descriptive-analytical method. Contrary to the folk approach, which has shown the first believer and the reformer of the second believer, according to the principles of the TRANSCENDENTal WISDOM, the second believer has a genuine and independent aspect, and the first believer has an implicit and instrumental role. Accordingly, and with the application of the principle of patronage, in every aspect of the mirror the human heart is more transparent, and showcases the superiority.

Rationality is the most prominent action and characteristic of humanity that different schools of thought and philosophy see their reputation and survival in attribution to it. This article seeks to answer this question which how the TRANSCENDENT WISDOM as the highest symbol of Shiite rationality to draw basic conditions of just thinking and wise intellection and it is based on what elements? And to achieve truth and open up bright horizons facing humanity it recommends the intellectuals observing what principles?By examining the works of Mulla Sadra it is obtained that he emphasizes on the principles and rules, not as only ethical and guidance advices but as scientific and reasoning necessity, that it is inevitable to observe them and achieve facts and discover the new horizons for obtaining a larger world, that some of these principles and rules such as reason- pivot, faith, being arcuate, WISDOM, freedom, cleaning up the appearance by Sharia and purity of heart from inappropriate thoughts are positive and proving criteria, and its usage in various areas of reflection is essential, that they are interpreted “the necessities of rationality” in this research. Some of other principles and rules such as inherent defect, impurity of gem of life, away from favorable end, fallen wearing and unawareness of favorable way are no npositive that abstinence from them is essential, and they are interpreted “the barriers of rationality”.