Holy Quran and Hadiths are laden with subtle points and allusions that at times found expression in Islamic Mystic's works. A Hadith on creation of the Names narrated in Al-Kofi of Kuleini is a treasure trove opened up to those eagerly interested in divine lore thanks to the infallible intuition of Imam Sadiq. divine lore thanks to infallible intuition of Imam Sadiq. Posteriority of Divine names from status of Essence, role of Exalted Name and that of mostathir in disclosure of other Names, external names being veil of light in relation to the Hidden Name, order of manifestation of Divine Names, mediation of All-encompassing Names for manifestation of other names as well as imparting divine grace to creatures are among excellent teachings of above-mentioned hadith discussed in the present article.

One of the most important criteria in humanology is undoubtfully the “Greatness (Kirama)”. Human’s greatness is alongside its completion. Moreover, the concept of exaltation -as part of completion and greatness- shows a horizontally ascent in the degrees of completion and greatness. That’s why we witness differences, on one hand, in humans’ degrees of greatness originated from descent movement (Seir Nozoul) and human’s intrinsic greatness; and on the other hand, to his aquired greatness in upward movement. An important problem in the investigation of human’s greatness is explaining the indexes of greatness in Islam and the relation of each index with God’s attributes. Based on Ayatollah Javadi Amoli’s views in a descriptive-analytic method, this article explains the indexes of human’s greatness as well as their relation with God’s attributes. The three indexes are the result God’s caliphate, wariness and meeting God. Investigating the indexes, their firm relation with God’s attributes is proved since their accomplishment deponds on human epitome of God’s attributes.

Islamic architecture, as an original feature of design, should be associated with the levels of human presence in space. This research with an analytical and practical method by examining the available verses and hadiths and documents and sources, by following the divine names as the attributes of God in human existence, tries to find solutions in architecture by following the intellect, which is part of the absolute intellect. A human is modeled after the divine architecture (creation) with the perception (concepts) of the divine names and the main goal of the current research is to extract architectural solutions from the divine names in the field of theoretical foundations of architecture in order to influence the foundations of architectural design. The question is about how to use divine names in human life and especially in the field of architectural expertise, which is the main goal of this research. The results of the research show that flexibility in architecture is not a new and new issue, that the modern era is the creator of it, but it is in the existence of the world, so flexibility is considered a must for architecture,

This article tries to look at the path toward God in Islamic mysticism with the emphasis on Devine Names. In other words, through Devine Names we try to recognize and define the states of mystical path. For this purpose, we collect different views about the mystical journey from Sufi works, then we extract the common Devine Names parallel to each state of the journey. Since, as Sufis mentioned, Devine Names have an effect on each other, especially the Seven Names of God are the bases for Divine manifestation, so they are the principal elements for the God realization and assuming the Divine character. Therefore, as the mystics say, the Devine Names are the keys for the locked gates of the mystical path.

It can safely be said that, realizing divine names and theiracknowledgment in hierarchy of existence,forms the basis of mysticism. Turning away from this notion means putting aside mysticism as a whole.It is within this degree of conduct that the mystical seekerexceeds the level of certain states and positions and reaches the level of cognition. Likewise, the topic of the relationship between divine names and different levels of existence is one of the basic issues of Kabbalisticmysticism.This is quite similar to the topics discussed in its counterpart in Islamic mysticism.In Kabbalistic Jewish mystical way, discussions about the kingdom of heaven,the functions of each angel assigned to different tasks in every heaven and the relationship between divine names known as "Sephirot" and each of the heavens, play significant parts inthe issue. From the perspective of Kabbalistic mystics, the realm of emanation of existence is divided into four main sections: Names of God, the Throne, the Heavens and the world of matter.The first Kabbalistic world also known as Asilut, includes the main ten names of God, among which the first three emanate particularly at the level of throne or as it is called Beriyah, and the other seven names emanate in the seven heavens, meanwhile the world of matter or Asiyah is the place devoted to the manifestation of all divine names. As it is indicated in various parts of this study, similar issues can be traced in Islamic mystical literature. Accordingly, the present article consists of three parts: In the first part, referring to the two main Kabbalistic sources, i.e. SeferYetzirah and Sefer Zohar, the ten main names of God have been introduced without which the understanding of Kabbalah is impossible. The second part is devoted to elaborating on the level of the throne and describing its conveyers and clarifying which divine name is relevant to which of these mysterious elements. In the third part, the seven angels have been described and their corresponding divine names have been introduced.Here, we have also tried to indicate that according to Islamic texts, how various angels and the seven heavensare connected with different stars and are the manifestations of which divine names. The fourth part concerns with other levels of the heaven. Also included in this part, the comparative study of the fifteen-level Planetariums and their residents inIslamic and Jewish mysticisms.This leads to the disclosure of the fact that which level is the emanation of which divine name.

Since "perfect man" is not the embodiment of one name like other beings in the world, but the embodiment of all divine names, for this reason, it surrounds the beings that are the manifestation of one or even several divine names; in fact, the perfect human being, or "Walīullāh al-Aʿẓam", is the truth in which all the divine names are manifested. He is a whole essence with the potential to carry all the divine names and attributes; therefore, everything that has manifested in these two aspects is not outside the scope of this truth; this is the meaning of wilāyat (the guardianship) of a perfect human being and wilāyat of Allah, which is the manifestation of wilāyat of Allah. And on the other hand, tasbīḥ (glorification) is one of the things that undertakes the growth and excellence of all phenomena; in other words, all the names are moving towards their exaltation with the glorification in them. And as mentioned above, since all the names and attributes are manifested in the name of walīullāh, then tasbīḥ also takes place in this context; therefore, we can conclude that with the manifestation of Allah’s wilāyah in the world, tasbīḥ has also occurred, and all the divine names, within the framework of walīullāh al-Aʿẓam, become and move toward their ultimate goal with the ability called tasbīḥ, which is embedded in the essence of each name. In this article, the writer, in order to prove the truth that was stated, by analytical-descriptive method and using library sources and by benefiting from the semantic method of the word, studies and compares, while researching the verses containing the words tasbīḥ and wilāyat of perfect human being and their derivatives, and then provides scientific examples of this connection and assesses the proportionality between wilāyat and tasbīḥ with the help of Qurʾān and hadiths.

All Names of Beauty belong to God the Exalted. Divine Names are mediation for emanation from the Truth and the ground for all sorts of multiplicity found in the scheme of being. How multiple Names manifest from sheer and pure Being and how the identity of Divine Attributes and Essence should be explained are among the most profound problems in mysticism. The present article is an attempt to give a typology of Divine Names and Attributes and their posterior nature to His Essence, offering an interpretation of the identity of Attributes and Essence and the ways Muslim mystics presented in analyzing the plurality of Names. Rational analysis of manyness of Names, reduction of these Names to essential knowledge of God, understanding plurality in terms of their objects and effects and finally analyzing multiplicity of Names as plurality of vision and manyness of spiritual wayfaring are four different ways by mystics for analysis of the origin of multiplicity. To the author each of these ways is a proper response to that question.

A’yân Thâbita is one of the most important terms in Ibn Al-Arabi's mystical thesis. Although there are some concepts near to this kind of Islamic intellectual term, but for the first time Ibn Al-Arabi invented it. Exponents and Sufis followed him and attempted to used it in different and various issues in the field of mystical ontology. Based on Ibn Al-Arabi’s thesis, A’yân Thâbita is considered as one of God’s names and divine attributes and its positive and negative traits have an intermediary role in worldwide phenomenons and provide a particular trait which is definitely necessary to understand the theoretical mysticism, so it has an ontological position in the mystical system. In this study first we consider A’yân Thâbita from Ibn Al-Arabi’s viewpoint that he called it as one of God’s names and other divine descriptive names based on Fusus. The result shows that God’s all names have been reflected in God’s knowledge(elm-e-elah).

The issue of Divine Names and Attributes and the human temperament is one of the most fundamental topics of Islamic philosophy and mysticism. Ṣadrā has discussed the Attributes of the Lord in the descending and ascending arcs of the circle of being and has mentioned the temperament as “manner” or “secondary nature”. This research, using a descriptive-analytical method, aims to investigate the view of the transcendent philosophy about the effect of the Divine Names on the human temperament. The findings of the research show that according to Mullā Ṣadrā, humans have the same nature but different temperaments, which are also referred to as primary and secondary nature. The primary nature is the manifestation of the Name of Mercy according to which all human beings are created. The human heart is between the two Names of “the Guider” and “the Misguider”, which according to its nature and talent, and with its voluntary actions, it can become a manifestation of either of them. On the one hand, God’s Names play a key role in the formation of the human temperament and have a significant impact on his happiness or misfortune, and on the other hand, this causal impact in the descending arc does not prevent man’s free will to existentially actualize and manifest the Names. Also, decree and destiny find a mystical explanation in this issue.