Mystics inspired from the Holy Quran have considered the world from one side the Image of God and from the other side the manifestation of Divine Names and Attributes, which the later has been divided into two types: The Names of Majesty and the Name of Beauty. Those Names which relate with grace, mercy, generosity, have been named the Names of Beauty and those ones deal with vengeance, anger, retribution, have been named the Names of Majesty. On the other hand, since the Divine Attribute have one existence, the paradoxical combination of Majesty and Beauty here appears.In the present paper, after representing the mentioned points, the authors discuss on the status of Majesty and Beauty based on the mystical ontology, epistemology, psychology and symbology. Then, they show that in the love mysticism this paradox has been called coquetry -Naz-, which is a mixture of refutation and attraction, and through symbols such as face and hair, eye and lip and the other related idioms has been represented. Reflection of this symbolic usage in the Persian poetry is the final section of the article.

Believe in Divine manifestation in human appearance or studying meaning beauty in mien mirror of beautiful youth has been the method of Aestheticism by some sufia's. In their belief, looking at one beautiful knower is permissible provided that it won't be of passion, but by the objective of credit and observer pays attention to the absent one by looking the beautiful one and see ureator's face and beauty in creature. Sa'adi like other Gnostic men attributed to this school, know worshiping visual beauty and virtual love as the way to perfect beauty.Studying Saadi's works and researchers' suggestion indicate that several factors and fields have made Saadi be fond of beautiful people he knows beautiful people and even the whole existence, evidence of Devine beauty.Therefore, to beautiful he knows conditions in human element and believes that each short – sighted person should not look at the beautiful people's face, but this love should be far from sexual enmities. These research examiners Saadi's works and shows the quality, conditions and factors of Saadi's beauty worshiping description in the mirror of his poems evidence.

Golshan-e Rāz (Garden of Secrets) is a collection of poems written in the 14th century by Sheikh Mahmud Shabestarī (1288-1340). It is considered to be one of the greatest classical Persian works of the Islamic mystical tradition.Shabestarī uses the figures of speech to express mystical ideas. At first, to compare abstract and real concepts, simile is used. Then, the metaphor and symbol to state mystical intuitions are employed. And finally, he takes amphiboly and paradox for explaining complicated concepts.The present article tries to show the aesthetical aspects of Golshan-e Rāz.

In this article after translation of "In the name of God" and in form of prose and poetry, the author tried to consider all previous records about that verse and study all literary views of shiit and sonni commentaries such as Jamaol Bayan of Tabari, Altebyan of Sheikh Toosi, Jamaol Bayan of Tabard, Kashshaf Zamakhshari and Aljameol Ahkam Al-Quran of Qartabi, Anvar Al-Tanzil of Qazi Biezavi, Alketab of Sibvay and etc, and compared these commentaries with each other.

Jamal Ad-Din AbdorazzaghAI-Isfahani is one of the great poetsof the sixth century (A.H). Most of his poetry is devoted to the praise and encomium of the princes and dignitaries of his age. For this reason, he has been labelled a eulogistic lyricist. However, a close. examination of his numerous lamentations, composed with a view to criticizing the educational, social, and political conditions of his day, as well as a deep analysis of his odes written on wisdom and admonition, points to a characteristic world view which sets him apart from court poets totally given to panegyric. Such a world view attaches great importance to asceticism, renunciation of the world, seclusion, severence of connection with people, contentment, solitude, trust in God, and attainment of a voluntary death --all of which constitute the main ingredients of his conception of the world. Jalal ad-Din"s world views, which have traces of a mystical stance showing through it, and which closely resemble that of Nizami of Ganja (known for his ascetic and pious mysticism), can be said to have resulted from the perturbed socio-political conditions of the sixteenth century (A.H)., from his aversion to the morally objectionable state of the age in which he lived, and from his negative and rebellious reactions against the status quo.

The story of messengers lives and their effects are the base subject among the poets. By rereading of Joseph biography in Quran and effect of this story in Saeb Tabrizi . s Divan we realise that the effection of this life story in Saeb" s imagination is varaity and wavey which neglect none aspects of Joseph "s biography from the beginning to the end such as the story of falling down to the well by his brothers and their Jealousy towards him, being found by a tribe and sold to the king of Egypt, falling in love by Zoleykha, the Queen of Egypt, bringing a charge against him and putting him in to the prison, interpretation of dream, becoming the king of the Egypt and finally visiting of his father are those subjects which the poet mentioned.