The characteristics of human beings for creating imaginations and the attempt for escaping from worldly limitations led him to think paranormally. The manifestation of this thinking is a form of literature which is called spiritual itinerary or itinerary to another world. This literature is very noticeable in world and every culture has some types of it. There are some masterpieces in this style in the Islamic literature which somehow reflected in European literature and affect it. Just as Dante's Divine comedy which reflected in the works like Erdaveiraf Nameh, Fotoohat Makiyeh and etc … We can claim that all works of this type dates bakes to ascending of Prophet Mohammad. Among Islamic spiritual itinerary, there are two masterpieces, namely; Seyr al- 'ebad elal-ma 'ad of Sana'i and Moayeri's Thesis of Alghofran Abolala which have different points of view. These two masterpieces haven't been analyzed properly due to their complex structures and thoughts of their writers. In this article, the attempt is firstly to introduce theses two journeys and then to find common features of them. Therefore, the similarities and differences of these two journeys are presented within the limits of all spiritual journeys for those who are interested.

Bijan and Manijeh is the love story of Bijan, the son of Giv and a great Persian warrior, and Manijeh, the daughter of Afrasiab, the king of Turan and greatest enemy of Iran.The story has a deep connection with Mithraism and the seven labors of heroes (Haft-Khan). After the process of learning Mithraism, Bijan begins his journey to Arman with the intention of killing wild boars (symbol of slaying dragons). And in Turan he practices ascetic, sleeping in grave, travelling in dark and cold roads.The present article, studying the story of Bijan and Manijeh, tries to show the mystic aspects of the story with respect to Mithraism.

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.

In this paper the rational and intuitive spiritual journey by Sohrevardi and Habermas' philosophical theories, especially focused on the system of values and ethics, instrumental rationality and communicative rationality are evaluated with his thoughts. The purpose of this paper has been to demonstrate that Sohrevardi was not ignorant even in his own intuitive journey, and to achieve the true reality of human felicity and the necessary intuitive knowledge, he deems wisdom and intuition are supplementary to one another. Accordingly, Sohrevardi somehow founded the school of thought called "Integration School" that is a blend of wisdom, quotation, and intuition. There are similarities between Sohrevardi's theories and thoughts with Habermas in terms of system of values and instrumental rationality and communication which this paper has studied and analyzed them here. Habermas and Sohrevardi both believe that one can achieve beyond rationality realities upon the expansion of rational perceptions. Sohrevardi is of a believe that mystical discoveries are also comprehensible through rationality. Habermas on the other hand believes that one can achieve valuable truths through rationality but through communication and mutual understanding. In Sheikh Eshraq's opinion, rationality is supplement of intuition and vice versa; nevertheless, Habermas' notion is that rationality is after proving it. The rationality that Sohrevardi tries to develop is the philosophical rationality to achieve truth and felicity of human beings through the growth and development of intuition.

If we consider spiritual journey (Solouk) as a set of life practices against the epistemological content of intuition (Shohoud), which is used to explain the system of existence and knowledge of the truth, then we can talk about the relationship between these two in the mysticism of great mystics such as Rumi. In this article, via adopting interpretive method, we have tried to show the way mystical characteristics of a mystic like Rumi are in accordance with his intuitive epistemological characteristics. Accordingly, we have studied various dimensions of this relationship with regard to two areas: first, the truth of intuition and second, the epistemological quality of intuition. In Rumi's mysticism, purifying the soul with practices such as devotional worship, in form of prayer and remembrance (Zekr), and following the Divine Law (Shari'a) are considered vitally important. In addition to these matters, according to the spiritual statuses of different ranks of individuals, the quality of intuition enjoys different degrees too. This claim can be supported in Rumi's mysticism by mentioning the characteristics of his mystic manners and intuition and revealing their correspondence and appropriateness. For example, in Rumi's mysticism, the piety and purity of the seeker of the path of God (Salek) is essential for connecting with the divine source of intuition, and eventually leads to the truth of intuition. Regarding the epistemological quality of intuition, the most important examples are the congruence between Rumi's rejection of permanent and essential correlation between cause and effect; his disregard for established customs and traditions; plus his non-adherence to Sufi formalism in conduct and his intuitive view that the universe is not bound by fixed and necessary causes. Another example is the correspondence between a lover’ s romantic spiritual journey and the divine intuition along with the romantic will in the universe, to which Rumi has paid much attention. In fact, describing the main features of Rumi's spiritual journey and intuition and putting them in relation to each other, as an interrelated whole, would depict the congruity between them.

Human is always looking for the path to happiness and discovering the truth of himself. He researches ways inside and outside of the soul to come to the truth and measures their consistency and certainty. One of those epistemic pathways is called self-knowledge. This path, which is in fact the Spiritual Journey, guides man to the right of transcendence by the knowing of the self. Ghazali knows the self-knowledge is the key of knowing God and believes that knowing the angels, the hereafter, and all knowledge is possible through this. He explains how to perceive by using the perceptual forces of the breath. He believes that by passing through worldly belongings, man can become Intellectual world that included all reasonableness. Ghazali introduces the perception of the truth and the achievement of divine love as the happiness of man. From Mulla Sadra's perspective selfknowledge is final word of knowledge and proves that all perceptual hierarchy, spiritual and immaterial, so that with a continuous movement the talents of human perceptual faculties come into the actualizing and a stronger perceptual faculty emerges in man. Thus, by eliminating the opacities of the worldly belongings, man attains his special perfection, which is unity with the active intellect and gets promoted to the degree which creatures become the components of his essence and his power flows in all and its existence is the goal of creatures and eventually reaches the status of the divine esteem.

Qunavi’s Miftah al-Ghayb is the most important work that was written in the knowledge of theoretical mysticism and also Fanari’s Misbah al-Uns as detailed description on Miftahal-Ghayb, having shared in arguing mystical topics. But the last chapter at the beginning of the Misbahal-Uns, is devoted to spiritual journey that Fanari in this chapter states the way of Khwaja Abdullah Ansari, in Manazelal-Saerin that, in fact, rewriting Farghani’s design in Montahal-Madarek, because Farghani, Khwaja Abdullah’s spiritual stations of the journey in accordance with the principles of the his master’s school, Qunavi, written and practical mysticism is studied from the perspective of philosophical mysticism.Imam Khomeini also has writing commentaries on this chapter of Misbah al-Uns that considers Khwaja Abdullah’swaystations, with Farghani statementand designs newfound points, particularly in terms of theoretical mysticism. Indeed, the commentaries are Imam Khomeini’s reading of Farghani’swaystations of the wayfar, thatin total, has written empathetic.

Seyyed Yahya bin Baha'ddinShirvani, Sufi and poet and scholar of the ninth century AH (868), was born in Shamakhi city. He is known as the Second Believers and halvatic paths Sheikh. There are works and treatisesin which they describe the mystical issues and teachings. Shiravani in the treatise called Manazelal-Asheqin introduces forty mystical home and his seven divisions of the mystical stages are similar to AsfarSadrai. The mystical stages in his view are: Journey to Allah, journeyto Allah, journey on Allah, journey with Allah, journey in Allah, journey in Allah, journey to Allah)which is due to the inner self-creation and the breeding of the soul with endeavor, kindness and journey is in Allah. In the treatise the AtvarAl-ghoolob, he addresses the state and position of the heart and names seven ways: Sadr, Heart, Passionate, Fu'ad, Habat al-ghalb, Soveida and Cool heart. He believed about reaching to truthwho mystical achievesby Shariah with observe the pathsmystic to the truth.