انسان با تهذیب نفس و علم حضوری می تواند حضور علت هستی بخش را درک نماید؛ لذا در فلسفه اسلامی خداوند حاضر علی الاطلاق است. اما پرسش از چرایی عدم انکشاف حضور الهی به طور گسترده برای بشر از طریق روش هایی مانند تجربه دینی ذهن فیلسوفان دین را به خود مشغول داشته است و تقریرات شلنبرگ در استدلال به اختفای الهی برای الحاد، در این میان نقش محوری دارد. عمده پاسخ ها به علت اختفای الهی از منظر وجودی، فلسفی، عرفانی و کلامی است. اما در پژوهش حاضر به روش تحلیل محتوایی سعی شده است رویکردهای انسانی تراویس دامزدی مورد ارزیابی قرار گیرد. وی با بیان مواردی مانند شاخص انزجار آسیب دیده، شاخص انزجار محدودیت وجودی، شاخص ترس و امید و شاخص از خود بیگانگی سعی در طرح دلایل اختفای الهی نموده است. در این مقاله عمده نقدهای این رویکرد انسانی مواردی چون نسبی گرایی و استقرای ناقص، بی نیاز نبودن از رویکردهای کلامی مانند تدبیر، حکمت و لطف الهی، ارائه تصویری منفعل از خداوند و عدم توجه به بعد اجتماعی دین، دانسته شده است.

Mohi al-Din ibn Arabi in line with the emphasis of the Islamic gnosis tradition on the immediate and intuitive knowledge, bases his mystical viewpoint upon a kind of immediate knowledge to which he refers as ‘intuition’. In contrast to the reality of this cognition which is beyond sense and wisdom, it is known and referred to as the ‘eye’. Ibn Arabi utilizes the expressions ‘eye of the heart’, ‘eye of insight’ and ‘eye of certainty’ in a broad semantic range and nominates certain features for each. In some cases, these expressions represent the general concepts of intellect and reason and in some others the specific meaning of ‘immediate intuition’. Their most specific use is manifested in al-Tadbirat al-Elahiyah. In this text ‘eye of insight’ and ‘eye of certainty’ both stand for heart, while the former looks at the divine light-a divine means for guidance-, the latter looks to another divine light towards which God's creations are guided. On this basis, heart as a divine being for the vision of compassionate manifestations, in a mystical systematic interaction with the source of light, realizes the intuition of the realities.

"The process of individuality" is of Carl Gostav Jun's idioms and illustrates the man's attempt to reach the independence and the individual’s identity. The attempt starts from childhood and man fights with the internal forces to reach the homogeneity and sameness. The important subject is that the form and the process of stories, which contain many archetypes, have much similarity to the archetype in process of individuality. In Firouz Shah’s Darab Nameh the hero of the story went on a long trip following the daughter of the king of Yaman. He encountered lots of obstacles both natural and supernatural such as the monsters and witches.Accordingly, we study Firuz Shah and his fights to gain the Yaman princess. The Iranian prince’s trips can be a generalization of an internal trip for self-developpment. The purpose and the obstacles of the way can support this theory.

Shat'hiyat are words uttered when one is in a state of divine ecstasy, they are results of a new understanding of God, man and Islamic laws (shariyyat). Ecstatic expressions (shat'hiyat) have a regular linguistic structure but they are paradoxical, sometimes surprising the audience unfamiliar with the terms.The present article tries to study the ecstatic expressions (shat'hiyat) of Eyn-ol Qozat-e Hamedani (1098–1131), a Persian mystic. His shat'hiyat about recognition of unity of God by Satan, vision of God, faith and unfaith, annihilation and subsistence eventually led to his execution.

The most outstanding gift won by Muslims is that their heavenly Book, i.e., the holy Quran, was collected soon after the holy Prophet’s demise and during the Ahlul Bayt’s lifetime and his companions, and then the holy Quran, the primary source of Islamic teachings, was dedicated to the holy Prophet’s Nation. However, the high merits and potentials of the holy Quran have brought about many controversies with regard to the religious issues. One of them is the issue of “seeing God” as Ashaereh firmly believe that God is visible on the Day of Doom while Motazeleh strongly rebut it, believing that we can only have faith in His Omnipresence. Shiism also believes that God is invisible neither in this world nor in the next and move further to state that one can observe Him with one’s “perception”, i.e., the heart’s eye. In this regard, the Mystics are in agreement with Shia, stating that man should attain perception. It is noteworthy to mention that Ahlul Bayt (peace be upon them) have also maintained the perception rather than the “intuitive feeling”, i.e., head’s eye, what the present article is to elaborate on.