Composing poetry requires special capacity which not all people possess it. The great influence of the poetry have paved the way for certain myths and beliefs emerging about them, so much so people in different nations assume that what the poets say may be originated from some other world; And maybe some supernatural creature inculcate these words to them. As a result the poet is the speaker of the supernatural. This particular way of thinking in Greek mythology and in some other nations as well as in the thoughts of ignorant Arabs and the poets emerging after the time of ignorance can be observed.In Greek and Roman mythology Apollo, the son of Zeus, considers Muse as the representative of art and poetry. The Muses are nine grades each representing a particular art and they all work on the guidance of Apollo. These Muses inspire poetry to the poets and guide them to compose epics and sonnets. Also in the ancient Iran, Mani believed that there had been an ANGEL called Toma or Hamzad who inspired him some words. The Arabs of the ignorance period believed that every poet had a gen of his own which inculcated the words of poetry to him. In fact, the poet is its spokesman and this is accomplished on the basis of the poet's qualifications and through specific stages. This way of thought has also left its influence in Persian poetry; So that some of the poets have referred to an ANGEL, gen or super ordinate who inspire and inculcate the poetry to them. And eventually all these have led to a new thinking that the inspirer of the poetry to the poet is the lover.

Augustine creates his City of GOD according to ChristianDemonology and ANGELology. In his opinion, GOD has bestowed the good nature upon all the ANGELs but what makes some of them go astray is their negligence of GOD's love. In fact, arrogance is the first step in creating a gap between the ANGELs, which divides them into two categories holy ANGELs and evildoers, so they form two cities. This Augustine's perspective raises this question: why did the ANGELs fall? Augustine himself relying on the teachings of the Bible answer that autonomous and self-initiated sin of pride caused the angles to divert from GOD's will. Augustine, in this way, arranges and explains one of the most important concepts of Christian theology on the basis of ANGELology, in such a way that no one has done this before in the Christian theology.

Religious texts of Zoroastrianism and Judaism, represents Jewish religious thought and Zoroastrians in the millennium B.C., in which the contribution of the occult beings in the creation and administration of world has been clearly Is mentioned.According to the Avesta, Ahoorah Mazda created the Good World by assistance of heavenly being named, Spenta Maynioo and administrates it along with Fravashis, xwarrah & Amesha Spentas.According to the Old Testament, GOD created the universe by the Divine Forces: the Spirit of GOD, ANGELs, & completed its administration by them.This article first introduces & expounds the nature and function of each of invisible troops mentioned in Avesta and the Old Testament, and shows the differences and specially similarities between them.

Drawing on Manichaean Middle Iranian texts and adopting a textual approach, the present article tries to define the meaning and usage of some technical terms (termini tecnichi) in Manichaean theology, especially the words “ANGEL” (frystg, fryštg) and “apostle, messenger” (frystg, fryštg). The use of a word for two meanings and/ or two concepts in the Manichaica was a result of the redefinition that each of the different Manichaean communities presented for the concepts of ‘ANGEL’ and ‘apostle, messenger’. The article shows that the Iranian term frys/štg has been redefined and expanded in meaning in Manichaean literature under the influence of Syriac writings; a redefinition that could generate an ANGEL from an apostle / a messenger and a king from the ANGEL. Here, we also examined the technical terms xwdʾy/ xwdʾwn ‘lord’, by / bg ‘GOD’, yzd ‘GOD’ and bgpwhr / βγpšy / βγpšʾk ‘son of GOD’ (βγpwryšt / βγpšyt ‘the sons of GOD’) βγpwr(ʾ)yc ‘daughter of GOD’ showing the contexts in which these terms appear and what examples they refer to. Our study shows that some of them were used not only for ANGELs and historical figures (like Mani and Manichaean leaders and electi, as well as previous apostles), but also included at least one of Manichaean GODs, i.e. ‘Third Messenger’.

To achieve a certain knowledge and to get rid of doubt and scepticism in the living and believing issues which are tied to various arenas of the life and final destiny of the man and provide for the purpose of his creation, is among unique necessities and ideals of all the people. The intellectual and practical infallibility of Prophets and Imams (PBUT) which have been emphasized in the Shiite culture, is among the mechanisms of this certain knowledge, without which intellectual security and spiritual and mental tranquility would not be possible when deliberate and undeliberate outlines and errors would continue to annoy the soul and thought of the man. For this reason believing in and acceptance of infallibility may be considered as a secure support for the unity and consentience of different Islamic sects.Infallibility means guidance and management of the society at least during twelve generations after the demise of the Prophet (PBUH) by those who were are free from and safe against error and mistake, and the immunity of their words and deeds have been guaranteed by the GOD, therefore, Muslims may and must hand over the fate of their religion and their world to them without any apprehension. If this divined plan was accepted and put into practice, many of doubts and skepticisms, disputes and quarrels and bereavements among the Islamic sects would not erupt. Alas! This divinely legitimate plan was not implemented as it deserved so consequences and damages of this breach would befall not only Muslims hut also the whole human beings. Without infallibility the unity between Islamic sects, although being obligatory and necessary according to wisdom and narrations, was and is considered something at the level of the secondary necessities, as "necessities have been destined within the limit of the destiny". It seems that the concept of justice in all the disciples of the Prophet (PBUH), which has been accepted by the Sunni Muslims, and they define justice in a manner that it has no mentionable difference with their infallibility, somehow arises from this epistemological need with a similar place of rise.From this ANGEL and in view of the current circumstances and the overwhelming cultural and political polarizations, and particularly the human and intellectual potentials of the Islamic world, a rational and narrative research on infallibility in a calm, scientific and logical atmosphere free from tension, prejudice and popularity towards achievement of certain knowledge, and satisfaction of educational needs are highly necessary and useful.

There is a spiritual & intellectual power in Persian carpets which connects to the terrestrial world. Plant patterns that make gardens not only symbolize paradise in the heart of carpets; but also the patterns in the borders which sometimes are decorated by ANGELs represent the spiritual world. Maybe the position of ANGELs indicates the initial stage before paradise gate (in the middle of the carpet) and Judgment Day, which our acts will be evaluated by ANGELs and GOD will visit us, or it comes from other Persian archetype that has intellectual power, known as Farvahr.This research is tried to find and analyze roots of the ANGEL shape by the form of Farvahr archetype, and we use holy Verses and religious stories as documents for proving the cause of its human shape with two wings. Writers try to prove that the ANGEL pattern is connected conceptually with the symbol of Farvahr.

In some point of view, neither Michel Foucault nor Ibn Khaldun are considered philosophers in the conventional classifications, but both are very  important in intellectual and, of course, in philosophical contexts, especially for those who are interested in the deep study of human life from the perspective of political thought.The main concern of two thinkers, one in the 14th century, the other in the 20th century, is the issue  of power, although neither of them provided a precise definition of it. In this article, an attempt has been made to show the place of power and domination in the political thought of both thinkers by examining the thoughts of two thinkers. And in search of an answer to this question, how did Asabiyyah and industry of religion in Ibn Khaldun's thought and social control through self-technology and discipline in Foucault's thought lead to the expansion of the domination of power? This article is written by analytically comparing the opinions of two thinkers based on Ibn Khaldun's most important book called Muqaddimah and Foucault's late works

one of the narratives that has been recounted in Shia Hadith collections (sources) is the story of an ANGEL namely “Futros the ANGEL” (Futros the Malik) Since this narrative is considered to be a great virtue for Imam Hussain, and some History and Hadith scholars and researchers do not find it to be authentic. The present article, while briefly paying attention to the documents of this narration, has made The Validation of the content of this narrative has been the focus of the research this narration was written in sixteen Hadith and historical sources was recorded before the tenth century of Hijri. Some of these sources have narrated the narration in the form of Mosnad and some in the form of Mursal It seems that the narration is valid and reliable from the point of view of a document, and it is possible to ensure the issuance of “Futros ANGEL” narration, especially based on the citation of the book of “Al-Saraer” was assured. Also, one of the important findings of the research is that there is not no inconsistency and conflict between the narratives mentioned in the book, with the criteria for evaluating the validity of Hadith including the Qur’an, Sunnah and reason.

ANGEL investors are the most important supportive groups for innovations and new ideas in developed countries. Therefore, studding their investment behavior is really important. This research aims to study ANGEL investment behaviors in terms of behavioral finance. Using pilot and Delphi study, 16 variables as behavioral finance indicators were determined, which then turned to 31 observable variables which they were basis for the research questionnaire. 183 ANGELs’ questionnaires were collected as our sample. Our data were analyzed by factor analysis and then structural equation modeling. Seven latent variables were realized as affecting behavioral finance factors by factor analysis, which their relationship next with one decision making factor were analyzed by structural equation modeling. Finally, it can be stated that factors respectively including: Hope, Retrospective, Overconfidence, simplistic and Risk have a positive relationship and factors including: Mental Accounting and Self Attribution have a negative relationship with ANGEL investors’ decision makings.