The paper has studied Plotinus and Ibn Arabiss view on The One and Divine Essence; the former's The One neither may be spoken of nor be thought. No name, can be found for calling The One, nor can the name He. At the same time, he sees himself in need for naming it as The One as the best name and in some cases explains the reason why. In the latter, the term name refers to Divine essence being qualified, manifested and modified. When defining name an exit of Essence would occur; Essence in itself has no name and may not be known at all. Ibn Arabi, nevertheless, in some cases refers to the nameless Essence with negative terms and in others uses those terms as Absolute, Necessary and Absolute Being. Focusing on these NAMES, distinguishing true NAMES from UNTRUE and modifying NAMES from non-modifyings, one can explain the problem. It is considerable to know that Plotinus and Ibn Arabi both have stood in a distance from negative theology and have spoken of God positively. It is the reason why this paper has sought to explain the problem of calling a nameless truth by the two.

This study deals with the works and biography of Ghasemi Gonabadi based on the notes collected while correcting the eight Mathnavis of the poet, considering other contemporary biographies as well. The originality of the subject lies in the new findings of the author regarding issues such as Ghasemi’s birth, life, family, his children and trips, his masters, the people he praised, other poets named in his works and the ups and downs of his life. Since there is not a comprehensive biography of Ghasemi Gonabadi, the present study attempts to present an authoritative account of the poet’s.

A place-name or a toponym is a word used to indicate, denote or identify a geographic locality. Place-NAMES are formed in the course of history of a region and are affected by various linguistic, social, political and cultural events. Toponymy is the taxonomic study of place-NAMES, based on etymological, historical and geographical information. This paper first defines toponym and topnymy and illustrates typology of toponyms. The paper then looks at the relationship between toponymy and etymology and shows how etymology enlightens the origin and historical development of toponyms. Finally, the paper offers a methodology for studying toponymys of Iran from a historical linguistics point of view and remarks original sources for Iran’s toponyms studying.

The Holly Quran, according to mystics’ conviction is not only the most important source of gaining knowledge in the Islamic mysticism field but also an authentic criteria for separation between truth from illusion.Infered from mystical texts, there are two groups of wayfarers of the Path who, because of their false understanding of Quranic meaning and learnings, have fallen into prey of vain Fantasies and UNTRUE surmises.One group really intends to follow mystical journey and reach the Reality, but because of the most thick veil i.e. egoism, their perceptions are not inward revelation  but misunderstanding and lack of insight. Second group have tainted their goals of the mystical path to worldly benefits and advantages, hence their sayings are not valid.According to Persian Sufi texts, both groups, in spite of their pseudo- mystical words which apparently seem to deal with spiritual concepts and matters, are devoid of knowledge and divine intuition. Some have interpreted this kind of pseudo- mystical expressions as ‘unclean light’. Sanaee, Rumi, Mohammad Ghazzali and his younger brother Ahmad and ‘Eyn al-Qozat, also have named them in a similar manner which have been examined in this article. Also in the present study, based on the most outstanding Persian mystical texts, different aspects of the subject have been analyzed and supported by sufficient evidences.

The semantic of proper NAMES is one of imprtant issues in philosophy of logic. In this article I have examined some most famous theories on this subject and evaluvated Mil's, Frege's , Russell's and Kripke's theory. Although I have almost favoured Kripke's opinion, but I think it is insufficient for making clear logical role of proper name. So by revising it and adding some condition, I have tried to defend the view that when proper name designates its referent some descriptions should be considered; those descriptions don't give the sense of proper name, but user thinks , rightly or wrongly, that they fix its referent. This analysis, of course, contains some pragmatical ingredient and is not purely semantical.

Although all of chapers of Quran are precious and valuable but chapter of Hamd (thank God) according to the traditions, has a especial and high position. Prayer establishes with it and it is not changable. It includes the name of Holy God. It is the key of paradise. It is the abstract of Holy Quran. It also includes twenty NAMES of God.

All cosmic creatures mirror the divine omnipotence, while each is the manifestation of an archetypal name representing a particular meaning. In his capacity as the divine successor, the human being or architect possesses the necessary creative capability to design and manage the living environment to assist the evolution of man. His designs are realized through two complementary features of beauty and power. Both these features are expressed through the interaction of the architect with the divine cosmic existence. As an autonomous agent, the architect employs three instruments of spirit, mind and sense to create his design.