The oldest version of the Shahnameh (The Epic of Kings) dates back to 614 AH, 214 years after the time of its completion at 400 AH. However, a variety of chapters and verses of the Shahnameh have been remained in some ancient historical and literary sources from this period. Among these is an Arabic book entitled Khalq al-Insan(The creation of Humans) by Bayan al-Haq Neyshabouri (died in 521 AH) which has quoted 54 instructive verses for the interpretation of a verse from the Holy Qur'an. The current study compares these verses to the Shahnameh edited by Jalal Khaleghi Motlagh and manuscripts used in his edition, some other copies as well as the book of Ikhtiarat Shahnameh (474 AH), and it discusses some records. Based on the research findings, Bayan al-Haq has derived the verses of Shahnameh from Ikhtiarat Shahnameh, not from the copy being studied.

Khalgh al-Ensan is an unpublished Arabic book by Bayan al-Hagh Neyshaburi (died in 521 AH) in the field of commentary on the Koran in which there are some verses from Ferdowsi’s Shahname. Neyshaburi was the judge of Ghazne on behalf of Ghaznavids, but in the last years of his lifetime, returned to his birthplace, Neyshabur, and collected his Majalles in commentary of a chapter from the Koran, called “Khalgh al-Ensan.” The existence of these verses in such an old book indicate the fame of Shahname in so-called era in the eastern territory of the Persian literature which Second Ghaznavid had the power beside Seljuqids. In fact, an author who was known as a religious scholar with a strong attention to Ferdowsi’s Masnavi can demonstrate the relationship between religious scholars and non-religious poems. In this article, moreover we noted to important variants between ancient MSs of Shahname and Khalgh al-Ensan that can improve some parts of Ferdowsi's Masnavi in future. In our opinion, Neyshaburi’s reference for Ferdowsi’s poems, was a selective book like an anthology of Shahname, that existence of some old instances of those books is proved; for example, the selection of Ali ibn Ahmad that is existed at the moment and is published, or Mas’ud-e Sa’d's selection which is missed, both of them very close to Neyshaburi’s lifetime.

Hojatt-ol Hagh Hakim Abolfath-e Omar ibn-e Ebrahim known as Khayyam or Khayyami, was a philosopher, mathematician, astrologer, and poet of late fifth-early sixth century A.D. For long he was famous for his scientific features, however, later on his stanzas, were introduced to the world, the west in particular, through the translations provided by the nineteenth century British poet Fitzgerald. These stanzas were later translated into different languages such as Italian, German, Russian. The objective of the present paper is to provide a biography of this poet, as well as introducing his philosophical viewpoints, his poetry, particularly his stanzas and their Arabic translations.

The incapability of vocabularies in expressing mystical experiences is called inexpressibility. Those with mystical experiences consider their mystical awareness outside the extent of understanding and description. In fact, they believe a mystic can reach a kind of awareness and perception which is beyond common wisdom and hence cannot be expressed. In his mystical experience, the mystic looks at an aspect of truth which is far beyond the ordinary conceptual frameworks of experiences. This aspect of experience has neither been imagined nor could be imagined. In other words, language and words fail to express such experiences. Inexpressibility is considered one of the integral elements of mystic experiences. For mystics, expressing mystical facts and concepts has constantly been difficult and has hindered them from expressing the spiritual states. The chief obstacles include subject, interlocutors, speech, and listeners which lead to inexpressibility of sublime mystical facts. The mystic’s astonishment makes him encounter the obstacles of fathoming abstract subject matters; expressing the grandeur and complexity of the truths; and sharing them with others. Sometimes, the interlocutor is the obstacle. This occurs when those engrossed in mystical truths, at the time of the appearance and disclosure of the truth, are overcome by senses of divine drunkenness and lose their ability to express the mystical truths. The mystic loses his patience and continence in this state of unconsciousness and transcends the spatial and temporal realm. Accordingly, he loses the control over his language and fails to express the mystical experiences. Sometimes the experiencer due to reaching subsistence after passing away or awareness after abolition is able to express his mystical experiences; however, limitations inherent in the world of language and vocabulary stop him. Vocabularies have been defined to describe concrete and mundane perceptions related to human’s sphere of knowledge; nonetheless, mystical experiences appear in revelation which is outside the realm of science and intellect. Therefore, it is not logical to expect the words to be able to express the issues outside this realm. Accordingly, they make the mystic face obstacles expressing the truth. The other obstacle is the listener. It occurs when the speaker is able to express the surface or a layer of the issue; however, the listener is not sufficiently competent to fathom and appreciate the message. The authors have classified the reasons for inexpressibility of mystical experiences as the following: The grandeur of mystical experience issue; The inability of the interlocutor to express mystical experiences; explained through theory of emotions; The incapability of vocabularies and speech in explaining the nature of mystical language and hence transmutation of speech during the experience; Listener obstacle to receive the message; explained through theory of spiritual blindness and keeping mystical secrets from outsiders. Like other mystics, Farid-e-Din Attar Neyshabouri has explicated different forms of inexpressibility of mystical experiences in his works while acknowledging his inability to express the mystical truths. The current study aims to discover the reasons for inexpressibility of mystical experiences. In other words, we attempt to display the inherent weakness of language which makes mystics unable to express their mystical experiences while fathoming them. Besides, we intend to study the reflection and frequency of this basic mystical issue in the works of Neyshabouri. The present study, which is a descriptive-analytical one, has analyzed three collections including Ilahi-Nama, Mantiq al-Tair,and Mosibat-Nameh. The number of verses representing the mentioned obstacles, as referred to by Attar in these three collections, is as follows: In Ilahi-Nama, there exist 6511 verses in which 86 represent the issues, 80 represent speakers, 17 represent the speech and 52 represent listeners. In Mantiq al-Tair, there totally exist 4600 verses in which 195 represent the issues, 327 represent the interlocutors, 6 represent the speech and 52 represent the listeners. In Mosibat-Nameh,there totally exist 7593 verses in which 155 represent the issues, 133 represent interlocutors, 25 represent speech and 123 represent listeners. The findings reveal that issues and interlocutors have higher frequencies than speech and listeners. The content of Attar poems considering the aforesaid obstacles demonstrates that understanding the greatness of God’s knowledge (the issue obstacle), self-absence, and lack of knowledge or ignorance about the reality of intuition (interlocutor obstacle) are the chiefs obstacles that make the profound mystical thoughts inexpressible.

he verse 33 of chapter Repentance (howa al-zi arsala be-l-hoda wa…) is one the verses of the Quran that the exclusivists have used it as the evidence for proving superiority of Islam to other divine religions، because last part of this verse emphasizes frankly on this meaning. Emphasizing on the idea that the meaning of religion in the first part of the verse is lexical meaning، namely worshiping and serving God itself not the religion of the prophet Muhammad (pub)، pluralists attempt to show that this verse dose not denote on the claim of exclusivists. The writer concluded through considering the denotation of this verse that there are indications in this verse that provide thepossibility of proving the evidence of the exclusivists. This article composed for stating of the mentioned indications explaining their denotations.

This article is going to investigate the subject of leadership (Imamate) and the subject of guardianship (wilayat) from the viewpoint of Mulla Sadra. On this basis, it first refers to the guardianship in genesis (the starting point of creation) and then points to the guardianship on the basis of religious law, adapting the four volumes (Asfar Arba’a) to the position of guardianship.The subject of priority of guardianship over prophethood is another part of the discussions in this article, which is the secret of priority of worshiping of the Great Prophet of Islam over his prophetic mission.The writer of this article has explained, in the second part, the leadership and the guardianship of the immaculate Imams according to the belief of Mulla Sadra (the grand theologian) under the following titles:a-Policy while Traveling: from creatures to God,b-Policy while Traveling: from God to His creatures,c-Position of Man as Successor of God on the Earth, d-Substantiation for the Existence of the Imam, the Argument of Truth, Based on the Rule for the Possibility of the Noblest Accomplishments,e-The Imam’s, or the Guardian’s Conditions,f-The First Accomplishments,g-The Second Accomplishments,h-The Religious Government in the View of Mulla Sadra,i-Political guardianship of the Imams,j-The Basis for Political Legitimacy.