فهرست مطالب reza elahi manesh

One of the ways to reach the role of a theory in understanding religion and the importance of rationality in it is to examine its opposing opinions, Sheikh Mojtaba Qazvini's thought about physical resurrection is one of these theories, which is a separation between three epistemological methods philosophical, mystical, and the method of the Qur'an and Sunnah. which is committed to denying the two epistemological sciences of philosophy and mysticism as prominent human sciences. Considering the role of philosophy in expressing the truths of existence, its serious criticism and negation by separatists, especially in transcendental issues such as physical resurrection, caused him to criticize and examine the issue of resurrection in the book "Bian al-Furqan" by the late Sheikh Mojtabi Qazvini Khorasani. to be. The results of the research, which was carried out using a descriptive and analytical method, show that according to his theoretical foundations, the realization of physical resurrection is necessary, and the return of humans in the resurrection with the same body is a material element, and it must be said that he used the inner evidence, that is, the intellect, which is the order of the innocent, peace be upon them. Ignored and suffering from the "motivational and motivated fallacy", therefore, no kind of interpretation in the verses is permissible, and the body of the hereafter should be accepted in accordance with the system of the world of the hereafter and in the form of an example, and it was a pure surrender of the Qur'anic content in this context.

One of the fundamental principles of the Baktashi Order is the concept of the four spiritual gates: sharia, the path (tariqa), knowledge (maʿrifa), and truth (ḥaqīqa). These gates hold significant importance in the diwan (poetry collection) of Yunus Emre, who is considered a pioneer of Baktashi literature. Yunus Emre's profound yet accessible language, combined with the spiritual impact and widespread presence of his poems in Baktashi takyas, motivated us to undertake a comprehensive exploration of his perspective on the four Baktashi gates. To accomplish this, we employed a library-based approach, coupled with analytical methods. According to Yunus Emre's perspective, the culmination of Sufism is achieved by traversing these four gates. He asserts that Sharia serves as the legal gateway, providing a framework for the truth. Tariqa, or the path, represents a unique connection with an enlightened guide or master. The gate of knowledge signifies the stage of the heart and love. Lastly, the gate of truth represents the highest level of humanity, at which pure divine unity is grasped

The Perfect Man is the highest divine manifestation who has achieved the dignity of the caliph of Allah for the sake of leading human being to the path of guidance and perfection. He is the epiphany of God’s mercy, spread over the whole realities of the great universe and the existing world, and causing of birth, existence and evaluation of creatures. He represents the names of God and God appointed him as the agent of his grace and act. The word “HADI” is the name of God which is the representation of the Perfect Man; hence, the guidance will be carried out only through his hands. The following paper is descriptive-analytic, using the recorded traditions of imam Baqir (AS), and describing the greatest role of the Perfect Man as nature-based and shariah-based guiding of wayfarer on the path of achieving to the absolute perfection. According to the findings of this research the position of the Perfect Man and his leadership authority is the result of the eternal non-existence intuition of his intention, cognition and essence, and the living world entirely is in the intention, cognition and essence of God. The “truth of Muhammad (PBUH)” has achieved to the intended non-existence. The highest manifestation of the truth of Muhammad (PBUH) is in the leadership of Ali (AS) and his purified grandsons. This leadership veritably is the “straight path” and the basis of all prophecies. According to the traditions of Imam Baqir (AS), the Perfect Man is definitely the manifestation of the intention, cognition and the emanated accomplishments of God. He superintend the universe as the caliph of God. Leading (Man) to the path of God is his most important responsibility, particularly entrusted him, as indeed he is the truth of “the straight path”. “Guide us to the straight path” (Alhamd / 6). Hereupon all the human being including his guidance, from the first Man to the last one. The truth of the Perfect Man Is a fact of unity, become manifest in each era in the necessity of that period of time. Believing in the assimilation of imams in their accomplishments and obeying their commands, indeed equals to the obedience of God and his great massager. Keywords: Imam Baqir (AS), Perfect Man, the caliph of God, nature-based and shariah-based leading, mystical journey

In mystical works, resurrection has five types and levels, and among them, minor and major resurrection has been mentioned as two types of mystical resurrection. But the resurrection of the soul is realized in the form of voluntary death and the appearance of purgatory truths for the seeker before complete annihilation and attainment of God. The study of this type of resurrection in the teachings of Ahl al-Bayt (PBUH) and including Imam Sadegh (PBUH) is the concern of this research. Because the retrieval of mystical claims in the Qur'an and Sunnah both increases the validity of these claims and reveals these facts as the main origin of Islamic mysticism. The data of the research show that in the statements of that Imam, both the explicit value of attaining the status of "voluntary death" and "Wakbar's average jihad" and then "Wakbar's average death" as a necessary prelude to achieve this Therefore, as stated in this study, part of the teachings of Imam Sadegh (as) deals with the issue of minor resurrection or voluntary death, and in some of these narrations explicitly ordered to try to achieve voluntary death and achieve its effects and perfection. Has been.

The hidden names are the chosen names of the Supreme Being, about whose truth there are various guesses. Some people say that these names are in the essence of Almighty God, and in fact, considering them as names is a matter of tolerance. They considered the names to be the intermediary between the essence and the first determination. Accordingly, these names are the internal and absolute aspects of the Sole One. Some have called the manifestation of God's determination the same as the hidden name, and others believe that these names are in the field of unity; of course, they are the inner aspect of this field. Regarding the appearance of these names, some believe that they do not appear at all, and some believe that they appear, but their appearance is also hidden. Another group believes in their detailed appearance. The people of mysticism consider the basis of conduct to be "belonging", "fulfillment", and "resemblance" to the divine names. If we consider the knowledge and access to the hidden names as possible, in the same proportion, the successful mystic will be complete and more complete. According to our opinion, the hidden names are descending and emerging from the interior of essence to the lower levels and can only be seen with the right eye. This research has been done using the descriptive-analytical method according to the narrations of Ahl al-Bayt (AS) and intellectual and mystical analyses.

Mohibullah Allahabadi is one of the elders of the Chishtiyya dynasty in India and one of the staunch defenders of Ibn Arabi and the idea of unity of Being. This article examines the features of Allahabadi's Farsi commentary (manuscript). The article tries to show the quality and position of Allahabadi's commentary among the different commentaries of Fusus by dividing the features into two categories: formal (method) and content, focusing on the content. The main focus of the article will be on Allahabadi's mild criticisms of Ibn Arabi as well as his criticisms of Qeisari and other commentators. The result is that, despite Allahabadi's meticulousness, which shows his independent character and mastery of the text, except for a few cases of mostly favorable differences in the interpretation of Quranic verses, most of his few criticisms towards Ibn Arabi are in the field of vocabulary and phrasing. His objections to Qeisari are also limited to the literal interpretation of the text of Fusus and never leave the framework of thinking that governs theoretical mysticism, of which Qeisari's works are considered one of the most important aspects. However, among the few Persian commentaries of Fusus, Allahabadi's commentary is the most independent commentary on Fusus compared to Qeisari's, and in general, the "added value" of Allahabadi's commentary can be seen in his accurate translation of Fusus into Persian, which is of course far from contemporary Persian.

Knowledge has three characteristics: honest, justified, and believable. Achieving these features depends on supporting resources; for example, in mysticism, the heart and intuition support mystical revelations and make them believable for the revealer and witness. It seems that the uniqueness of the support of knowledge obtained from mystical revelations depends on the two sources of the heart and intuition, which benefit the people of revelation, while Islamic mysticism has capacities from which mystical education can be extracted for all classes. The diversity of mystical education audiences with different talents and abilities requires a variety of sources to support education propositions. These propositions are the same fundamental infrastructures that are extracted from ontology, cosmology, and anthropology of theoretical mysticism under the title of "Fundamentals of Mystical Education". This article, while briefly introducing mystical education and emphasizing the role of the heart and intuition, suggests reason, revelation, sensory perception, memory, and introspection for supporting the propositions of mystical education. Epistemology in mystical education is independent of different definitions in terms of ontology and narration, and therefore considers knowledge to be possible and to have elements and value.

The study of Islam, especially from the mystical point of view, reflects the fact that history, like the phenomena of the world, is purposefully evolving towards a monotheistic world community, coming back to Divinity. Its path is disposed to ups and downs in terms of its creaturely aspect (human free will) and is constantly perfecting in terms of its Divine aspect. With a descriptive-analytical method, this research studies the quality of this change from Ibn ʿArabī’s point of view. In his view, the manifestation of the Divine Essence is from behind the veil of Names, creation is formed by the system of Names, and society is subject to this system either. Due to the difference between Names in generality and particularity, their manifestations become different. Society, in its evolution, is moving towards the most general Names, and its main driving force in terms of its Divine aspect is the prophets. According to Ibn ʿArabī, it is the prophets and their trustees who can establish the Ideal City. The most important periods of history are formed by Arch-Prophets, and each prophet, due to his specific rank, promotes the society to the manifestation of his Name. The Seal of the Prophets is the manifestation of the all-comprehensive Name of Allah. By the sealing of the prophethood, the period of guardianship (manifestation of the inner secrets of religion) begins and gradually moves towards the sealing of the guardianship and the ideal society.

The Shazeli order is the title of one of the Sufi orders founded by Abu al-Hasan Shazeli (593-655 AH). By establishing his school of thought, Abu al-Hasan sought to bring about a fundamental change in the Sufism of his time. He was critical of the method and logic of Sufis living in his day. Issues such as austerity, dignity, hearing, religiosity and sharia in the journey to God, occupation, and dress of the Sufis had the greatest share in his criticisms. He began to correct these matters by proposing a new way of journey to God, called the "way of thanksgiving". After Abu al-Hasan al-Shazeli, Abu al-Abbas Morsi, the caliph and his first-level student, Ibn Ataullah Sekandari, Ibn Ajibah, and Ahmad al-Zarugh, played the most important role in disseminating Shazeliyah. Today, this school of thought has been able to attract millions of Muslims and is very exhilarating. The present research, by studying Abu al-Hasan Shazeli's works and ideas related to the journey to God, has analyzed his beliefs and explored his mystical principles and foundations. Therefore, the love of God, solitude in the journey, the necessity of a sheikh and a mentor, remembrance of God and guardianship should be considered as the five principles of the journey to God in the Shazeli school of thought.

In the sphere of Islamic mysticism and Christian mysticism, there have always been famous mystics who have looked at the universe from the perspective of unity, and have considered their mystical insights based on monotheism as a basis for tolerance in dealing with others. Two Muslim and Christian mystics "Mohammad Dara Shikoh" and "Jakob Böhme" are among the influential scholars in this field. Accordingly, this article sought to investigate what tolerant behavioral system based on the mystical insights of these two mystics can be deduced from their words. Having used a descriptive-analytical approach and qualitative content analysis, this study extracted insights such as unity of existence, the flow of love in existence, monotheism in property, monotheism in worship, participation in creation, etc., from among the foundations of ontology, anthropology and salvation in the works of Mohammad Dara Shikoh and Böhme. Moreover, values ​​such as human dignity, the possibility of loving human beings, the trustworthiness of possessions, etc. were presented based on these insights. These insights and values ​​themselves resulted in tolerant behaviors and actions such as self-sacrifice, benevolent behavior, love, humility, etc., which are the best examples for peaceful coexistence in the contemporary world.

Contrary to peripateticism, in transcendent theosophy mystical doctrines are interconnected with those of philosophical ones. Nonetheless, in his return to the method of peripatetic philosophy, Allamah Tabatabaei stopped making use of mystical doctrines in his philosophy. In their descriptive-analytic method of studying Ayatullah Javadi Amuli’s views, the authors have inspected Allamah Tabatabaei’s reasons for changing his method. Firstly, it becomes clear that so far as mystical visions are present in the spirit of an unveiler as an inner experience and intuitive knowledge, it has not been conceptualized yet, and thus might not be used in the course of philosophical definitions and argumentations. Secondly, intuitive knowledge is merely some psychological certainty for whose data there is no logical criterion to prove. So, it will not work in philosophy which turns on the pivot of rational argumentation. Thirdly, did an unveiler render his mystical doctrines into the form of proposition, they would still remain in need of rational proving and true certainty in order to be used in philosophy. This is because mystical certainty is personal and thus open to error. Were they proved rationally, one could merely rely on them as philosophical knowledge, rather than intuitive knowledge.

One of the most important and controversial issues of ontology, which has always been the subject of controversy and debate among theologians, philosophers and mystics and even researchers of experimental sciences, is the issue of "life, consciousness, love and praise in all levels of existence" which has a profound and wide impact on human thought and behavior. In this descriptive-analytical study based on the teachings of the Quran, hadiths, supplications, as well as rational, argumentative and Islamic mystical evidences, we show that the whole existence and its levels, including the level of Nasut (realm of physical bodies) have life, knowledge and will as much as their existential talent and capacity. In addition to glorifying God in the language of talent and state, they also glorify and praise the Almighty verbally, which is the main issue of this article. The scope of the study of the glorification of beings is only unconscious beings i.e. inanimate objects, plants, and animals, which apparently lack knowledge, perception, and verbal glorification. The chosen opinion in this research believes in the voluntary, conscious and linguistic nature of the glorification of the above creatures (of course, in the specific language of each creature), to which the perception and speech mentioned in the Quran and hadiths refer.

Saeed Nursi, emphasizes unity and solidarity among Muslims and the avoidance of division and, the idea of unity is at the center of his thoughts but there is no comprehensive knowledge of his ideas in Iran, so the present study will play an important role in filling this gap. Accordingly, the main question of this article is what are the commonalities and differences between Allameh Nursi's unifying thought and Imam's thought? In this regard, based on the method of analyzing the content of his works and comparing it with the approaches of Imam Khomeini, he tries to recognize the commonalities of political thought and the differences between these two unifying thinkers.Based on the findings of the article, Nursi view on unity and approximation can be formulated in the form of a theory called "Mohammadi unity" of Nursi's theory, which with its outstanding features and characteristics, can produce the basis for creating unity in the Islamic world. And provide appropriate capacities to model the approximation of Islamic religions, but since the government has an important place in the approach of Imam Khomeini and the establishment of a religious government is one of the steps to achieve Islamic unity, there must be an Islamic state before the establishment of an Islamic society. While Nursi does not believe much in political Islam and the discourse of state-building, and in his view the unity of the ummah does not pass through the unity of Islamic states.

Mystics have organized the ways and levels of the journey and closeness to God the Almighty in the form of three general categories: ascetic-pious, romantic-scholarly, and mystical-romantic. From another point of view, the followers of Ibn Arabi School have divided the journey to God into two types: A. Indirect journey through hierarchy; B. Direct journey through a special face. Seyyed Heydar Amoli, as one of the followers and commentators of the mystical school of Ibn Arabi who has a Shiite approach, believes that among the mentioned methods, "The journey based on the divine passions", which in other words is called "beloved journey", is the easiest and closest way towards God. He has used the mystical literature of Ibn Arabi School in depicting mystical maghamat (stations) and manzel (destinations). According to him, this type of spiritual journey and its levels are related to the levels of facial and spiritual revelation. This journey eventually leads to the station of "Aw Adna" and spiritual revelation in the station of "Akhfa" which is beyond description. Examining the path of Seyyed Heydar Amoli in spiritual journey, in addition to providing us with a more accurate account of Ibn Arabi's journey path, will introduce us one of the journey paths confirmed by Shiite texts and beliefs. In this article, the data are collected based on library research and are analyzed by descriptive-analytical method.

The depiction of mystical journey until reaching the position of attainment and intuition for the seekers of the truth has been a constant concern of mystics. Using a descriptive-research method, this article seeks to find out how this path is passed from the point of view of Ibn Meysam. According to the findings of the research, Ibn Meysam Bahrani introduces yaghzah (awakening) as the first step of the seeker to intuition and then the firm determination which requires perseverance and struggle and in other words, religious riyazat (austerity). Among other important preliminaries of the journey, he mentions the reasonable and legitimate khalwat (solitude) and ozlat (seclusion) and the choice of the best and purest time for the solitude of man and his beloved. In his view, in order to attain the status of intuition, on the one hand the seeker must strive for moraghabah (meditation), mohasabah (calculation), mo‘atabah (interrogation) and mo‘aghabah (retribution), and on the other hand, for takhliyah (evacuation) and tahliyah (adornment). This is because each of these preliminaries and behavioral and heart stages is necessary for the journey to God counted as the existential preconditions for entering the higher stages of spirituality in order to achieve unseen openings and the position of abdollah (servant of God) and endallah (in presence of god). Ibn Meysam Bahrani considers the perfect man to have the position of full intuition and introduces him as the leader of seekers to God and the holder of the position of guardianship and Imamate.

Although the history of the use of the Old Testament in the interpretation of Quranic verses dates back to the beginning of Islam, direct quotations from its Hebrew text are very rare among Muslims. Shams al-Din Deylami is the only mystic who has referred to the Hebrew and sometimes Arabic text of the Torah in his mystical interpretation Tasdigh al-Maaref, in order to explain some stages of human journey to God and man's position in creation, and also to prove the legitimacy and superiority of the Holy Prophet (PBUH). His use of the Torah text has caused him to pay more attention to the issues raised in the Quran and to have a different view of mystical and spiritual subjects than the mystics before him; As in one case he did not consider it permissible to shift from exoteric meanings to esoteric ones, and in another case he made a mistake in explaining the mystical subject of the unseen men. In the present article, we have tried to compare his interpretation of the above-mentioned issues with the interpretation of the mystics before him, while narrating the expressions that Deylami has quoted from the Torah in explaining some religious and mystical issues.

In contemporary times, one of the major branches in ethics and philosophy of ethics is “virtue ethics". In general, the ethical question is: “What is good?” So far, three fundamental answers have been given to this question that in the three schools of Consequentialism, Deontologism, and ethics of virtue is classified. Of these three, Virtue ethics in the contemporary era has attracted the attention of Islamic and non-Islamic scholars and thinkers. This study attempts to examine how this type of ethics is reflected in the teachings of Imam Ali Based on the findings of the research, it can be said that the ethics of virtue is the dominant theory in viewpoints of Imam Ali and mystics. For example, where Imam Ali in Nahj al-Balaghah, Wisdom 32 says: “A good person is better than a good deed, and a bad person is worse than a bad deed”. In the manifestations of the ethics of virtue in the teachings of Imam Ali, the "justice" as the main virtue is emphasized. This research has been done with interpretive analytical method.

Free will and Determinism has always been one of the most important Anthropological issues among Muslim thinkers. This issue has also been considered in Ibn-Arabichr(chr('39')39chr('39'))s mystical school. Ibn-Arabi in the seventh century AH in the picture of the relationship between Previous Divine Knowledge and Human free will or the negation of determinism, has a different approach to the thought of theologians. His theory named as "secrecy destiny" or "following knowledge from the known". Leading research conducted with a descriptive approach and based on library studies, speaks of the relationship of the thoughts of one of the Shiite commentators of the Holy Quran, namely Abul-Futuh Razi, who died in the sixth century AH, with the thoughts of Ibn-Arabi. The findings of the research, based on the views of this commentator in the discussions of determinism and free will, especially his pictureing of infection and testing of human with the previous divine knowledge, shows that not only is there a comparison between his views on the negation of Determinism from human with the theories put forward in Ibn-Arabichr(chr('39')39chr('39'))s school Rather, it indicates that he preceded Ibn-Arabi in the mystical thought of following knowledge from the known.

Sufism is an Islamic current which started among the majority of Sunnies and underwent so many ups and downs. Sufies in Iran, who have been isolated in late Saffavid reign, "renewing the past covenant" made effort to revive themselves.  Of the pioneers of this movement, Nour Ali Shah Isfahani (d. 1212 H) can be named who, as Sheikh Al-Mashayekh (the Greatest Sheikh) in Ne'matullahieh dynasty, trained a number of students. Since the historical reports and judgements regarding him are various but contradictory, rereading his religious character, works, pupils and thoughts in Sufi and none-Sufi sources are undeniably necessary. Because on the one hand his opponents are of the jurists of the time and on the other hand opposing all or part of his religious and spiritual power is no easy task. Thus, in this article, it is tried to describe and analyze Nour Ali Shah Isfahani's life, works, pupils, followers and beliefs applying library-based approach aimg to achieve more exact understanding of him through rereading the history. To do so, avoiding any kind of argument and dispute, his belifes and history is investigated in Sufi and none-Sufi sources and taking historical reports and the content of his works as well as his students into account it is shown that these judgements have mostly been based on pre-judgements and have led to extremes.

In some remarks by Amīr al-Mu’minīn ‘Alī, there are references to the quality of God’s existence, which is referred to in Islamic mysticism as the “absolute reality of existence” and “absolute truth” transcending any constraints and limits. Since books of mysticism are void of comprehensive discussions based on transmitted evidence and arguments arising from speeches and implications of the Imam’s words concerning the Exalted God’s “Ṣamadī (absolute) Monotheism,” the present research considers the problem of the existential quality of the Exalted God from a monotheist standpoint in the mystical view of Imām ‘Alī with a documented and descriptive-analytic method. Given the findings of the research, we can say that God as the origin of being has a “Ṣamadī (absolute) existence” and is omnipresent such that there is no place or position or stage which is void of His presence, and His existential reality encompasses the whole being. God has “constitutive togetherness” (al-ma’īyya al-qayyūmīyya) with every object and every person, and the whole being is constituted by Him.

The right path is one of the fundamental teachings of the Qur’an, which from God’s point of view is only one path. It is on this basis that in the Qur'anic culture, the right path is divided into two categories: "existential" and "legislative". Considering that God the Almighty has created the system of existence based on monotheism and justice by His all-inclusive mercy, and has established and moved the beings on the existential right path, in this culture, the existential right path is "immutable", "unalterable" and "incontestable", and God, the Almighty, has existential proximity to all beings and existential dominance over them. Allāma Ṭabāṭabā’ī proves the existential right path based on two middle terms—absolute ownership and the becoming or transformation of contingent beings toward the Exalted Existent—and Ayatollah Jawādī Āmulī explains it in terms of two middle terms—absolute divinity and movement of contingent beings whose mover is the Divine Essence. Assuming the existential right path, this paper seeks to prove this type of path, which is based on the relationship between "the Divine Truth and the beings", from the viewpoints of the two great exegetes of the Qur’an, Allāma Ṭabāṭabā’ī and Ayatollah Jawādī Āmulī.

The holy Quran, as the last document for guiding mankind, presents its teachings into three sections: beliefs, practical rules of religious Law, and morality. From among these three, morality acts as an umbrella covering all the aspects of human life, including his beliefs and behaviors. Allameh Tabatabai in his book, Tafsir al-Mizan, has indicated three levels of knowledge which created three types of moralities: philosophical-material, common to all prophets’ teachings, and exclusive to Quran. These three types have different natures, impacts, and approaches toward the whole universe. Exclusive Quranic morality, which is also called ‘Quranic-Mystic’ or ‘monotheistic’ morality, has significant impacts in comparison to other types of morality. In terms of personal impacts of this morality we can point to promoting human morality to divine morality, altering the criteria of excellence and iniquity, movement towards the best levels of human existence and reaching to the extreme equilibrium and accomplishment. In terms of social impacts we can point to decreasing social tensions and antagonisms, increasing peace and friendship and reaching to the monotheistic global community.

The mystics go on their own paths and authorities, each of which has its own works, including the fact that when the mystic arrived at the contemplation of heart and received a colorful representations for him, this representations informs the state and his position. Color is one of the most important elements in the symbolic language of mysticism, which mystics use to analyze the teachings and the realities. The traveller intuits through his spiritual path different colors, which appear to contradict each other. On the other hand, in the psychology of colors, each color has its own psychological and epistemological effect, which sometimes contradicts each other and brings two opposing forms together for the traveller. Now, the question arises as to the psychology of colors, is it possible for mystic in a position to arrive at two different and contradictory modes? And does this have an account of his ecstatic or it has to analyze it in another way?In this study, by expressing some of these events, we are going to analyze these figures; in the way that the traveller was at the beginning of the journey has been on state of "change and turning from one state to another" (talvin), each of Divine Name and Attributes are unveil for him by his own specific color. on the other hand, the prportionlity and harmony between the different color leads the mystic to the pleasure of the intuition of the Divine Names and Attributes to the pleasure of the intuition of the Divine Essence. He does not pay attention to his worship and prayer when he reaches the state of stability (tamkin) and the colors are no longer visible to him, and he has come to the state of annihilation and the intuition of Divine Essence, which shows with black light and color; therefore, various colored representations that at the same time intuitioned by the mystic, tells of his state, and that he is at the beginning of the journey rather than being contradicted and ecstatic by him.

Saadi and his thoughts have been in dispute from a long time ago. Whether he is a mystic or not? And when he speaks of Love, does he speak of earthly love or heavenly one? This article consists of two main sections. In the first section, views of critics and advocates of Saadi are studied briefly in order that the venerable reader's mind reminds anti-Saadi’s atmosphere again. The article writers in the second section which is consists of two subsections, to the extent of their own little scientific ability, review and represent Saadi’s mystical position and type of his special school. The first subsection is focused on the study of historical documents in which Saadi’s mystical place has been uncovered. The other subsection explores some mystical elements such as the image of love, freedom, Sufi whirling (Sama), amorous worship, Monism of Saadi's works and try to clarify his mystical space.

Ibn Atᾱ Iskandarani as a distinguished Sufi was the first author, organizer and promoter of Shazeli school of Sufism in Egypt. In order to reach to the "knowledge of God", he called his disciples in spiritual journey to reject any resourcefulness, "self-acting", solitude, hermitage, reciting and pass the spiritual degrees. There are some similarities and differences between the teachings of Ibn atᾱ and other mystics about his ninefold spiritual status, namely: Repentance, Piety, Patience, Thanksgiving, Fear, Hope, Acquiescence, Reliance (on God), and Love. There are some reasons for these differences that we can find them by analyzing Attar's and Kalabadi's works about mysticism, such as: diversities between spiritual principles among various sufi schools, differences between the reports of mystics from their religious experiences, shortness or detail in their expressions…, so that Attar bolded Love in his works, and widespread it in his all seven spiritual degrees but Ibn Atᾱ supposed Piety as the first step and Love as the ultimate step in spirituality while all of them associated by rejecting the resourcefulness. In this regard, rejecting of resourcefulness means that man leaves all of his resourcefulness's to God and thereby its meaning includes "Wilayah" that is a degree in which the wayfarer because of reaching to the degree of Fana (disappearing in front of God) and Marefah (Knowledge) becomes omnipresence and undertakes resourcefulness of the world by God's permission, while God himself is the original manager. These are the marks that we can pursuit the footprints of Willayah in his thoughts.