Mystical vision and deification is the final goal of the mystics in the Orthodox Church. They believe that in the mystical vision Divine manifestation or powers could be observed, but, the Divine essence remains inaccessible. Therefore, in the theology of the Orthodox Church God is symbolized in two forms: Light and darkness. Eastern theology interpreted the union of the divine and the human in Jesus as glorifying humanity and as preparing humanity for its deification. This doctrine is the cornerstone of the Eastern Orthodox Christianity. Here again the union with God means union with His powers. Not only the grace of God, but also the will of the mystic are taking part in deification.

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 Ash'arites, 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 Asharites' 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 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.

Recreation and entertainment are among the major objectives and intentions of tourism. The reasons put forward by tourists include escaping quotidian life and social interactions. Relying on the Muslim mystics’ view of the real nature of human being, this article offers an analysis of escaping quotidian life and environment in the discovery of real identity and studies the role of traveling in this regard. This analysis showed that from the Muslim mystics’ viewpoint, the real nature of humans is impoverishment and desperate need for a raison d’etre. Meantime, social interactions and affiliation with minor and major social groups overshadow such identity and create obstacles in the way of self-awareness. That explains why the disciples of Islamic Sufism were recommended retreatment. Even today, traveling and tourism provide such an opportunity for humans to distance themselves from the social groups and classes they belong to for some time and gain spiritual experience through a more precise perception of their own reality

One of the most important and controversial issues in monotheistic thought is the issue of seeing God and has an important place in theological and mystical views and is tied to the name of Prophet Moses. At the same time, theologians are inevitably discussing it and there are deep differences in it. And God's vision of his own nature and the intuition of Moses (pbuh) has been expressed in the genealogy. The desire to see God is the most important part of the life of Prophet Moses (pbuh), which has long been considered by mystics. In a way that each has tried. From their point of view, they should state the reason for God's answer based on "Len Trani" and offer various opinions in this regard. Therefore, inducing the views of mystical interpretations in this field and summarizing them has a special validity. This study shows that mystics and some theologians have considered the issue of seeing and esoteric intuition and seeing the manifestations of God as equivalent to meeting God in the Qur'an. Physicality and the belief in the monopoly of the possibility of God's intuition in material vision have negated the possibility of this. This article is a descriptive research method of content analysis and thematic analysis unit

Nowadays, pictures and writing in English books are used in order to transfer educational concepts. As it is claimed that the pictures not only help the students learning but also they increase the interactional relationship between them and their around society (Kress and Van Leeuwen, 2006). There is always one problem that an argument on how we can use multimodal-texts in school books especially English books to facilitate transfer concepts and also trigger motivation in educational processes so that English learning and training procedures will be improved. According to Sojoudi(2003), semiotic perspective rooted in the works of Saussure and Pierce, shows two points of view but with special and similar philosophical implications. Saussure framework is called structural semiotics but Pierce framework is analytical semiotics. Pierce believes semantic-semiotic means theory and study of signs and it is the world science that includes all other sciences. Saussure considers signs as mechanical but Paris School claim that signs perform the role of signifier only in discoursal context. Greimas, as a founder of Paris School, believes that we should pass the surface and enter to the deep layers of context as the deep and inner structures have semantic implications...

With the central role of textbooks, particularly, in centralized educational systems such as that of Iran where a single textbook is recommended for nation-wide use, evaluation textbooks, especially whilst-use evaluation, can highlight points of strength and weakness in a book and pave the way for its improvement in later editions. The present study set to evaluate Vision 1, English textbook for grade 10 in the new Iranian educational system. To this end, a questionnaire taken from Ahmadisafa et al. (1396) was distributed among 150 English teachers (selected from different provinces of the country through convenience sampling). Furthermore, 20 of the above teachers responded to a researcher-designed semi-structured interview involving: 1) general evaluation of the book, 2) advantages of the book over those previously used, 3) viewpoints of the teachers' over realization of the aims of the book, 4) its points of weakness, and 5) the teachers' suggestions for improvements in its later editions. The results indicated that the teachers were relatively satisfied with: 1) supplementary materials and teacher's book, 2) grammar, vocabulary and language functions, 3) content and language skills, 4) tasks and exercises, 5) design and layout, and 6) teaching methodology. However, the interview revealed the teachers' relative dissatisfaction with the book, with most of them considering the book unsuccessful in fulfilling the set objectives.

Mystical mood is counted as one of the important and elaborative topics of Islamic Gnosticism and Sufism. In his demeanor, the seeker has to purify the self from whims to achieve excellence. Accordingly achieving mystical levels causes refinement of the inside and as a result he would gain enough preparation and competence to receive mystical mood. "Adjacency" is one of the most important mystical moods that in addition to its high position in glorious Quran, has a high importance and value in Gnostics’ works, to such an extent that a few number of poets and writers can be found that haven't used mystical mood, especially the adjacency. Although some writers have not considered this directly, in most of the texts written till the end of sixth Hijri century, its fundamental axes that are “pre-annihilation adjacency and post-annihilation adjacency” have been mentioned.In this article, through the study of existing Persian and Arabic mystical books till the end of sixth Hijri century, different dimensions and definitions of adjacency and a comprehensive analysis of mystical journey are provided which have a significant role in the analysis and explanation of mystical literature.