Introduction: Superficial theology and superficial understanding of religion, as a current of thought and belief throughout the history of Islam, has been presented in the form of various ideas and has been influential in social, cultural and moral fields. Mulla Sadra (979-1050 AH) in most of his works enters into the study and critique of this trend and its consequences in the society of his time. The main issue for him is the critique of superficial theology, which has limited the understanding of religion to the apparent level of texts and religious practice to individual jurisprudence. In most of his works, Mulla Sadra has criticized this kind of understanding of religion and believes that if we put all our efforts in grammar, we cannot provide a correct understanding of religion and religious texts. Therefore, one of the main axes of Sadra's thought is the critique of this type of understanding and the study of its social, political, moral and cultural consequences. In this study, we will conclude that if the ostensible understanding of religion prevails in society, the false moral values ​​will prevail in society, and therefore the people of society will move towards cultural and moral decline every day. Basically, the goal of religion and morality is to value human beings and life. In fact, it should be said that from Mulla Sadra's point of view, there can be a significant relationship between this kind of understanding and interpretation of religion on the one hand and ethics, culture, people and even social and political sovereignty in a society on the other hand. Based on our best knowledge, no article or book has been written independently on the subject of this article in Persian, Arabic and English. However, we can indirectly use the following works to some extent; Emami Jome (2012) in an article entitled Hermeneutic Horizons of Transcendent Wisdom and Social, Cultural Mulla Sadra has studied the hermeneutic foundations of transcendent wisdom and its historical, social and cultural mission. Also, Arshad Riahi and Tabatabai (2016) in an article as strategies for reviving morality in society from the perspective of Sadr al-Muta'allehin to examine the strategies for reviving morality in societies that have been ruled by moral depravity or in the path of separation from values. Divine morality has been established, paid for. Method and Material: In this study, we have assumed that from Mulla Sadar's point of view, there is a significant relationship between a superficial understanding and interpretation of religion and moral, cultural and social issues. To prove this hypothesis, we had a comprehensive overview on documentary, library and content analysis and descriptive methods. Results and Discussion: The type of knowledge of societies about religion is influential in the ethics and culture of the society. Mulla Sadra has had a special view on this issue. He considers religious communities to be prone to religious violence due to the superficiality of scholars also he beleives that unreal scholars at any time, under the support of their rulers, have interpreted the verses of the Qur'an superficially in accordance with their thoughts and ideas, and in fact have imposed their opinions and prejudices on the Qur'an in order to achieve their goals. They have hired religion. The result of using unrealistic scholars for the government is that the government gains legitimacy through them,Therefore, it should be said that Mulla Sadra expresses the situation of his time not only as a complaint but also as a lesson. and it seems that his main concern to be about the future. Basically, the goal of morality should be to value human beings and their lives, and to stand against God's creatures is against human values, and Mulla Sadra pays special attention to this issue. According to Mulla Sadra, as science and knowledge spread in the society, the cultural, moral and existential perfection of the citizens increases and vice versa. If we want to express Mulla Sadra's conception of his time correctly, we must say that in his opinion, his time was a time of decline and a kind of deviation from the main path of human life. Although he could not take a step towards social, cultural and moral education due to the social conditions of his time, but today, with the help of his views, it is possible to provide the necessary and appropriate social, cultural and moral contexts. In this area, it is necessary to pay attention to the material, spiritual and planning needs for the cultural and moral flourishing of Islamic societies at the same time. As a result, it should be said that Mulla Sadra's philosophy is not just a collection of dry philosophical topics; rather, it is a coherent, well-founded, purposeful, dynamic, and practical system of thought, and if its content is considered, it can have a positive impact on human individual and social life. Conclusion: The type of societies' knowledge of religion influences the ethics and culture of that society. Lack of a rational approach to religion can severely adversely affect the family, society, culture, and moral system. Mulla Sadra considers religious communities to be prone to religious violence due to the superficiality of scholars. Unrealistic scholars in every age and time, under the protection of their rulers, have interpreted the verses of the Qur'an superficially according to their thoughts and ideas, and in fact, instead of interpreting the Qur'an, they have imposed their opinions and prejudices on the Qur'an. They have used religion to achieve their goals, as a result of which Mulla Sadra considers the mixing of imperfect scholars with sages and sultans as the cause of any sedition that has taken place in religion. Because religious scholars have a deep-rooted spiritual base among the people, the government can increase its popularity among the people by approaching unrealistic scholars. Mulla Sadra describes the situation of his time not only as a complaint but also as a lesson, and it seems that Mulla Sadra's main concern is with the future.

Introduction In Islamic architecture, the architect must be face all the issues in architectural design. Create quantitative & qualitative issues by observing the principles & rules of the process. The architect must create the architectural structure with geometry through art & based on theoretical reason. Architecture has numerical & theoretical dimensions, because it is for the human being as a thinking being, it has qualitative dimensions. The architect must pay attention to the quantitative & qualitative dimensions in creating the architectural building. Traditional Iranian architecture has quality dimensions that include the wisdom of philosophers & Islamic thinkers of Iran. These topics are combined with the basics of other topics to work. Islamic architecture is called Islamic because it combines with the principles of Islamic wisdom & philosophy in uses it. In order to underst& Islamic architecture, wisdom must be examined in the process of creating an architectural building. The truth of the function of wisdom in the process of creating an architectural structure is an important issue. Wisdom in the science of architectural geometry can mean Coded truths that include the Coded structure of architecture. The Coded truths in Islamic philosophy are the same as the divine truths. God provides knowledge of divine truths to thoughtful & knowledgeable human beings who seek the truths of the universe. Thoughtful human beings become aware of the divine truths of God to the extent of the power of their intellect & perception. Islamic architecture in the l& of Iran has always used the principles & subjects of geometry in external & internal science. The use of geometry is superficial in maps & decorations & inwardly it is an architectural building in general form & body. The geometry used in the Islamic architecture of Iran has been done by Islamic thinkers, mathematicians & Scientists. Geometry in architecture increases the strength of the architecture & its beauty. Geometry has used wisdom in creating the beauty & function of an architectural building. An architectural structure is successful when human beings can meet their biological & spiritual needs through it. A skilled & professional architect can use all external & internal issues in creating an architectural building with wisdom. Geometry must also consider beauty in creating an architectural building through wisdom. Knowledge of geometry & wisdom is very important in creating an architectural building. Architecture as a traditional profession needs wisdom in geometry. In this article, the subject of geometry has been studied & analyzed from a scientific & artistic point of view. Also in this article, the subject of wisdom in geometry in creating an architectural building has been studied. Wisdom in this article is in the form of theoretical wisdom & practical wisdom. The point is, how does mathematics in geometry combine with artistic & aesthetic subjects? & How to create architecture using wisdom? In the present age there is no connection between the subjects of mathematics which are used rationally & the subject of wisdom. This is also seen in the science & art of architecture today. In the past architecture of Iran, there was a deep connection between mathematics & wisdom. In the past architecture of Iran, the connection between wisdom & mathematics in creating geometry has made the architecture of beautifuly & also its proper functionaly. In the science of wisdom, geometry has a meaning in the form of a code & this code has external & internal meanings & truths. The facts in the codes are not normally recognizable by human beings. The code of geometry is in the structure of the universe & has divine truth. Geometry in this world has a trend towards beauty. Wisdom in science belongs to Islamic philosophy. The meaning of wisdom in Islamic philosophy is knowledge & awareness that has been created through reasoning. Argument arises through deep thought in the human mind. Methouds & Material In this research, the views of Islamic mathematicians in the form of mathematics & wisdom have been studied. Islamic mathematicians include the following.Mohamad Bouzajani; Abu Nasr Farabi; Ibn Sina, Akhavan Al-Safa & Jamshid Kashani. The subject of the research method is to obtain geometry & wisdom from the perspective of mathematics. How to transfer geometry from visual and numerical dimensions to the practical world has been analyzed in this method. The success of riddles in the past must be examined in terms of wisdom and geometry. The research method of writing in mathematics and numerical subjects is deductive. The Grounded theory method has also been used in dealing with historical situations. Result & Discussion In Islamic architecture, geometry has been associated with wisdom. Wisdom in geometry has created a beautiful and functional architectural space and decorations. Geometry in the wisdom of Islamic architecture has a sacred place & has hidden secrets. Wisdom & geometry in architectural building, in addition to creating decorative roles in a general & specific way, has led to the recognition of the divine truth in the hidden layers of architectural construction. Accordingly, geometry in Islamic architecture has caused the symbolic identification of the truth of existence and the display of the hidden world. The geometry inside the architectural building is like a code that must be known. In Iranian Islamic architecture, geometry has been used to be aware of divine knowledge as well as to reveal the hidden truths of the divine world in the external world. Geometry has used wisdom for this issue. Conclusion Geometry is hidden in Islamic architecture as a mystery & truth. Geometry in its process shows real tangible subjects along with hidden subjects. Geometry creates awareness of the external & internal codes contained in the architectural building. The geometry of the codes in creating the architectural building in which wisdom plays a role can be identified & informed. In addition to a few topics in Islamic architecture, geometry deals with many qualitative issues. Theoretical wisdom & practical wisdom in understanding the science of geometry can in fact distinguish the outer world and the inner world. Geometry causes the objects that exist in the world of imagination and mentality to become a visible world & human beings can see it with their physical eyes. Geometry creates a logical connection between the external world & the internal world. This logical connection creates a balance between the worlds. Using the balance of geometry, he can distinguish the facts of existence. Geometry in Islamic architecture makes quantities & qualities conscious to man externally & inwardly.

Logicians, such as Avicenna (or Ibn Sīnā), give moral propositions (like “injustice is bad” and “justice is good”) as examples of “popular” (mashhūrāt) propositions and praised opinions in the section of dialectics. However, Islamic theologians (those adhering to justice or ‘adliyya) cite these propositions in their discussion of rational goodness and badness. This can be discussed in different respects: Are goodness and badness propositions primitively self-evident propositions or just popular propositions? Are they rational or legislated propositions? Do they admit of truth and falsity? Are they realistic or irrealistic? If they are popular propositions, then can their goodness or badness still be essential? In this paper, we are concerned with this latter question. To begin with, according to passages from Avicenna, these propositions are admittedly popular, but then the question arises of whether this is compatible with their goodness and badness being essential. This is because the essentiality of goodness and badness implies their reality, whereas a merely popular proposition does not have a reality beyond an agreement among rational agents. In the first case, popularity or general interests are at stake, whereas essentiality amounts to being detached from general interests or popularity within the society, in the sense that an act is immediately described as good or bad, but this is at odds with what logicians have suggested. The question of this research is to reveal a conflict between essentiality and rationality of such propositions on the one hand, and their popularity, on the other. We begin with an introduction of epistemological and ontological dimensions of the problem, and then consider the problem in terms of logic, referring to passages from Avicenna in this regard, and after an elucidation of the conflict, we finally formulate Muẓaffar’s solution to the conflict. The idea is that although the popularity of such propositions is incompatible with essentiality or rationality of good and badness as widely understood by theologians, a more refined understanding of essentiality and rationality will help resolve the conflict.