نشریه ادیان و عرفان
سال چهل و پنجم شماره 2 (پاییز و زمستان 1391)

Holy Quran introduces angels as managers of entire world in a monotheistic manner. Based on Holy Quran they have different actions and are catalyst of God. In Holy Bible, some of the ideas related to role of angels are similar to Holy Quran; but in many cases, it shows different or even contradictory description. So it can not demonstrate a right quide to real role of angels. In this study, researcher tries to compare this issue from the aspects of linguistic lexicography and commentary. Also it aims to explain Muslim, Christian and Jewish scholar's views related to it comprehensively, especially the eternal capacity of the role of angels in management of the world.

Two poetic kinds can be pointed out in Attar Nishapuri’s, sixth and seventh century poet, divan of sonnets: individual and social. Among his mystic poetry, a kind of Ghalanderies can be identified, which shows his skill in the above mentioned kinds of poetry. In other words, Attar paid attention to both forms; not only has he viewed them from an individual perspective, but also, he has considered them socially, as a critic. Based on library research and inductive method, this study aims to examine Attar’s Ghalanderi poetry from an analytical, individual and social point of view. Thus we present a reflection of personal mystic experience on the one hand and a social image of Attar’s times, in a form of mystic sonnet (Ghalanderies), on the other hand. Finally, we show how this kind of sonnet, in relation to Mystic Shathiat, leads to the rise of both conscious or intentional and unconscious Shath(critical remarks reflect political and religious community in the form of negating of hypocrisy, prejudice and dogma) and unconscious Shath (paradoxical remarks are translation of individual experience because o f going down in perdition worlds) that part of Ghalandaries which images great spiritual evolution during a supernatural experience in mysteries of Ghalandar and Moghan portray an individual and unconscious aspect of shath and other types of Ghalandaries expresses Attars critical opinions to his social pathology that show his social aspect and conscious or intentional Shath.

Unity of being (wahdat al-wujud) is the highest form of the unity of God (tawhid) and the fundamental principle of theoretical mysticism. It was since Ibn al-Arabi's time in 7th century that theoretical mysticism was consistently developed. Since then the concept of Unity of being has continued to receive attention and many scholars have written books and treatises both in proving and rejecting it. Abd-al-Ali Mohammad Ibn Nezam-al-din Mohammd Ansari, a leading 12th century Indian theologian of the Hanafī school, is one of these scholars. Following Ibn al-Arabi's point of views, he has tried to rationalize the Unity of being and to justify its multiplicities and status. Explicating themes running through the treatise, this article attempts to edit it as a reference in mysticism, especially in the pivotal subject of Unity of being.

This article compares the viewpoint of Ghazali and molavi about vision of God. Ghazali and Molavi are Asharites and both believe in the vision of God. In addition to the theological view, their mystical view has been effective in shaping their thinking about quality, location and visibility tool of the vision of God. Ghazali’s theological's view is dominates his mystical view but Molavi's mystical view is dominates his theological's view. Ghazali, like other Asharites, believed that God is not visible in the world. He is visible only in the other world and only for the believers with outward eye. Molavi is not absolute emulator of Asharite's theology. He believes that God is visible with heart’s eye in the world and the other world. But the outward eyes are incapable of vision of God. Human being has innate senses that make the human's dignity, and god is visible with the inner senses.

This article studies the different meanings of ethics in Kierkegaard's writings. It recognizes three meanings of it in his thought. The first of them is the divine Centre ethics as a transit stage after the aesthetical sphere and a preparation stage for entrance to the religious sphere. The second is the ethics with Kantian and Hegelian elements that Kierkegaard condemns it to suspension in comparison by religion. And the third one is ethics as a collective disclosure of Messianic love.

This article tries to compare two contiguous concepts in Zoroaster’s Gāthas, “Spэništa mainyu”- “spэnta mainyu”, with two others in Ibn Arabi’s mystical system, “al-fayḍ al-aqdas”- “al-fayḍ al-muqaddas”. By this comparison, we are in quest of arraying an explanation of two basic concepts of the Gāthas within the theories of a major figure of Islamic mysticism rather than corresponding these two to those. For this purpose, this paper takes a look at “Spэništa mainyu” and “spэnta mainyu” and after pursuing the function of these two hypostasises in Gāthic theology, in the second part, it offers a very short explanation about the two Ibn-Arabian concepts “al-fayḍ al-aqdas” and “al-fayḍ al-muqaddas”. In the third part the mentioned comparison between the two Gāthic elements and the two Ibn-Arabian is accomplished. The Gāthic terms, words and phrases are transcripted according to Humbach’s method all over this article.

Paradox of "black light" in mystical texts such as Ahmad Qazzali and Einolquzats’ works is used for the essence of the Supreme Being or invisible Omnipresent God, the brightest lights. In addition, it refers to perfect man and mystic who, as a molten iron, has lost the traits of darkness and coldness in the vicinity of the fire and become soft and hot. He has been divine but not God; even though he is not same as ordinary human. He has become "divine human". He is same as the midnight sun that shines in material world and guides others. He is the one who, with asceticism and struggle, turns all the colors to mono color in the unity; so he has reached a black color, the nature light.