The mystic dialect and the language of heart is not something to be translated by every translator other than taste and REVELATION. The current paper is written to explore and study the MYSTICAL REVELATION in order to find the answer to the following questions: 1. What is REVELATION? To what world does it belong? What are the stages.2. What's the difference between the prophets' REVELATION and those of their successors.3. How can we distinguish the REVELATIONs from satanic impositions (wrong REVELATIONs).After studying REVELATION and its stages this paper concludes that REVELATION is of two types: surface REVELATION that pertains to lower heavens and spiritual REVELATION that pertains to higher heavens.Divine and mystics successors are able to get from the realm of surface REVELATION to the taste one and from spiritual REVELATION to the overall secret REVELATION, and the stage of secrecy or the most secrets that is rendering covered attributes and characteristics and drowning into the special uniqueness of prophet Muhammad and Imams.Thus the comprehensive REVELATION of Muhammad is the most complete REVELATION ever created in mankind.The true REVELATION associates with the followers of God and along with close relation with God it is toward the divine shariah. The disciple of God is linked to Him and the followers of Satan primarily justify their own way superior to acting upon shariah, as a result causing their desire to do sinful actions and whimsical joys.

Different sciences such as philosophy, al-kalam, theology and mysticism all are seeking a way to achieve divine cognition, but what distinguishes mysticism from the others; is the use of the method of REVELATION as a tool applied to reach the ultimate mystic purpose. Roozbehan Baqli is a mystic who has detailed his MYSTICAL experiences independently in a book called Kashf al-Asrar, so this book is unique in this regard. He emphasizes on fascination and attraction of God more than other mystics and he emphasizes on endeavor less than other mystics. In addition to controversial issues expressed in his Kashf al-Asrar, his point of view about the issue of REVELATION is also significant. In this article, theoretical foundations and Roozbehan's views on REVELATION are reviewed. The division of REVELATION by Ruzbehan into three categories such as REVELATION if entity, divine attributes and acts and its instances and signs, followed by presentation the topic of perception and its preliminaries and outcomes are one of the most important issues raised in this research. Also, the issue of seeing of God from the point of view of Roozbean is considered and the means of seeing, namely the soul and the self and the situation of seeing each of them are rose.

Ghazali qualify only the language of mystics as the revealer of real meanings of the religious words and statements, affected by own MYSTICAL inclinations. We want in this inquiry explain the bases of this view. He presents the sensible word as the image or even the shadow for invisible world, according to own ontological basis. In the studying Ghazali''s epistemological basis, his evaluation about the human’ s epistemical instruments and their domain of signification indicate that by means of the MYSTICAL Intuition can succeed by the real understanding God''s word and even participation in prophecy in the level of the prophetic holy spirit. In the Ghazali’ s anthropological basis, human’ s "heart" is the place of illuminating the all secular and spiritual sciences and the percipient of REVELATION and divine inspiration and also, "imagination" is in the human being, the abstraction faculty of the invisible realities from the apparitional images. Ghazali base his studying about structure of Qur''an and sciences inserted in Qur''an on the MYSTICAL base. Furthermore, he believes, on the basis of the levels correspondence of human, world and Qur''an that the human is possessed of a brief form of the world and consisting of the levels of visible and invisible worlds. On the other hand, human’ s heart has intuition ability of the whole sciences that inserted in Qur'an by MYSTICAL journey and thus, is succeed to understand Qur'an and also, Divine acts in world.

This paper deal with the study of MYSTICAL REVELATION and perception and its reliability in the words of God and the Impeccable, because REVELATION and perception have always been discussed in Islamic mysticism and that in general Islamic mysticism is based on REVELATION and perception of the invisible world. What is to be question is whether it is addressed in the holy Shariah or not, and if yes, how valuable it is. To this end, the two original resources , that is , the Koran and the impeccable's relations, are documented to find out the viewpoints of the Prophet and his successors, and whether these reverends have had any REVELATION or not, and if they did , how their REVELATION was different from non-impeccable's.This study concludes that REVELATION is of two types: surface REVELATION that pertains to inferior heaven, and spiritual REVELATION that relates to superior heaven. The divine saints and mystics can have access from surface REVELATION degrees to talent REVELATION and from spiritual one to mysterious REVELATION; but secret degree which is drowning into the eternity stage is exclusively bestowed to Muhammad the Prophet and the impeccable. Also, correct REVELATION pertains to the impeccable that is aligned with the divine Shariah. Therefore, the entire Muhammad REVELATION is the most comprehensive one available for human being.

Dialogue and its function in the globalization is one of common concepts in societies and cultures and obligation of acceptance of dialogue in that is always recommended. Dialogue is one of reaction of cultural elements that can appear in the various realms that its condition of appearance is acceptance of believes of common universal. One of the realms, in the verbal communication realm, is religious and MYSTICAL apocalypses that this realm is accepted as one of the religion dimensions. This research in the realm universal apocalypses (Zoroastrians, Old and New Testament, Islamic Sufism) analyses the meaning of second of word (Apocalypse) in addition to attention meaning of first (REVELATION). Nevertheless, this research considers the relation of apocalypse with other similar terms like Myth, Eschatology, and millennium. The research, in addition to analyse structure of Apocalypse in the religious texts of West and East, study Motifs and themes of this term in the scripture and heaven religions.

What structuralist narratologists have in common is that, instead of analyzing the actants of a literary genre based on traditional rhetoric, they analyze a literary genre as a systematic structure whose actants have internal links together. The plot or the sequence of events is the most significant element that both the first and the second generation of Narratologists have considered attentively. Although the first generation emphasizes on causative and effective sequence, the second generation, especially, Raymon Kenon, has also added the periodic sequence to that. The present study aimed at considering 300 Sufis’ REVELATIONs selected from 30 MYSTICAL prose from the 4th to the 7th Century. It was found that even though the combination of events had numerous superficial differences, they followed few similar patterns. The results also showed that, in addition to the causative or periodic relevance, the REVELATIONs had another kind of sequence whereby a unique moment of the mystic’s incoming is briefly narrated. These kinds of REVELATIONs are highly inspired by a type of French story which is called “Nouvelle - instant” REVELATION.

The MYSTICAL texts while including some secrets, mystery, conceptual and meaning complications and also using the symbolic, impressive, magic and tuneful language, differ from the others literary and non-literary texts considerably. These differences are only considered by some of the intellectuals as the differences in language structure and know the meaning related complexity originated in the especial features of that language. Opposed to the mentioned viewpoints, this essay brings the priority of the concept and meaning over the language in MYSTICAL texts into sharp focus and reveals that REVELATION, understanding, interpretation and explanation of the meaning have priority over the terms and appropriateness of the language. Although the new findings based on REVELATION of meaning and concept creates a new language, it will be different from the other languages. In this regard, the understanding and interpretation by the general interpreters upon a the Holy Quran verses as well as the Khorasan mystics and Ibne Arabi"s ones in Fososelhekam, have been studied. The result of this essay and study have shown that meaning has priority over the terms and thought, in MYSTICAL texts. It also shows that the complementary development of the mystics" understanding of the Holy Quran till the period of Ibne Arabi and their effects and interplay on each other.

Simultaneously with immense developments in different branches of human knowledge, Islamic theology, too, has improved and has taken up new issues and problems. One of the new issues addressed in theology is related to REVELATION and the possible impacts of the culture of the time on it. In the present article an attempt is made to study the possible impact of culture on REVELATION. First, the origins of this question are mentioned, and after raising the question, two approaches to the issue at hand are dealt with in relative detail. The positive approach to the question is dealth with at the beginning, because this perspective is not in line with Islamic teachings or beliefs. The last part of the article is devoted to the negative approach in relative detail, because it is believed that REVELATION definitely can not be affected by the pertinent culture of the time.

This study explores the distinguished Persian Sufi mystic Shaykh Maḥmūd Shabestarī’s Golshan-e Rāz, or The Rose Garden of Mystery. Adopting a hermeneutic approach, it scrutinizes the intricate spiritual journey towards divine realization delineated in Shabestarī’s poetry, utilizing qualitative content analysis of original texts and interpretations by scholars such as Lāhījī and Ibn Turka Iṣfahānī. The main question the paper addresses is this: “How can the spiritual journeyer overcome obstacles—particularly ‘otherness’—and achieve unity with the divine Essence within the framework of Islamic mysticism, as interpreted through Shabestarī’s teachings in Golshan-e Rāz?” To answer this inquiry, the paper addresses pivotal questions concerning Shabestarī’s depiction of the spiritual journeyer’s path, its stages and challenges, and the critical role of the human form in divine manifestation. The study underscores the necessity of overcoming duality and distinction, alluding to the transformative nature of the journey that necessitates self-purification and the cessation of otherness. Findings from this study provide an enriched understanding of Shabestarī’s thought, contributing to the discourse on Islamic metaphysics. It presents valuable insights into the spiritual journeyer’s path, offering a comprehensive interpretation of the challenges, practices, and transformative experiences leading to divine realization and unity.

Apart from the close kinship between Ali and the esteemed Prophet, he is known as the genuine spiritual child of Islam. Since childhood Ali was brought up under the Prophet's guardianship who loved him dearly. Relying on the valid Ferigheen sources this article deals with the attributes and glories of Ali and his high standing in the eyes of the Prophet. Along the way it also engages with notions such as the fraternity between the Prophet and Ali, Mohammad's Prophet hood according to the Holy Koran, the Prophet's successor, the Prophet's strong love towards Ali, Ali's sacrifices for Islam.