First, I investigate the Fundamental tenets in gnosticism with regard to dualism of spirit and body and its captivity in the body. I mention that Orphic-Pythagorean and Plato's stance and Alexandrian attitudes testify the history of such thoughts. Also, two Gnostic schools, Syria-Egyptian and Iranian, are introduced. In the second part, significant verses of Ghasideh-ye Einieah are explained by the means of RASAIL-e Ikhwanalsafa (Epistles of the Brethren of purity), and by comparing Ghasideh-ye Einieah with a Gnostic text, It becomes evident that the Former has a Gnostic theme. Finally, by emphasizing the role that Ikhwanalsafa played in Familiarizing Muslim sages and mystic, with Gnostic and Hermetic thought, I demonstrate the history of the introduction of such thoughts to Islamic civilization.      

Occasionally, valuable manuscripts are found in different world libraries, after which important information is added to Persian literature. One of these sources is the newly found manuscript of Rasāil al-‘Ushāq. Rasāil al-‘Ushāq wa Vasāil al-Mushtāq is the name of a work written by Saifi Neishābūrī, a poet and writer of the 6th century of Hijri, with the subject of correspondence and letter writing, including over a hundred romantic letters. This honorable source, with the title of Rasāil, contains verses from several ancient poets up to the 6th century, some of which are not found in poets' Divans and other literary books and are considered new finds. In this article, we have tried to present new poems from some ancient poets based on this source.

Amir Najmuddin Hasan ’Ala Sijzi, a pure Sistan extraction was born in the city of Badayun (India) in the year 651AH. On completion of early education he shifted to Delhi and joined in the service of Prince Mohammad son of Balban. Hasan’s circle of friends included, the genius of that time, Amir Khusrau and the talented chronicler, Diauddin Barni. Through Amir Khusrau, Hasan became a favourite disciple of Hazrat Shaikh Nizamuddin Auliya. His book entitled “Fawaidul Fuwad” is regarded as the best account of Hazrat Nizamuddin. Amir Khusrau had expressed his cravings to offer all his prose and poetical works to Hasan in view of his Fawaidul Fuwad. The emotional fervour and melody possessed of elegant manners in his lyrial poetry (Ghazals) earned him the title of “Sa’di-i-Hind”.Makhdumul Mulk Hazrat Shaikh Sharfuddin Ahmad Maneri (born.661AH), a contemporary of Hasan sijzi, who hailed from Bihar province of India, was an erudite scholar, a renowned and celebrated mystic as well as a stalwart Persian Prose writer. His spiritual thoughts and didactical mystic writings are reckoned and regarded with great esteem all the world over. His works consist of four catagories viz. Talifat, Maktubat, RASAIL and Malfuzat. There exist three sets of his Maktubat, Fourteen RASAIL, Ten Collection of his Malfuzat while only one book entitled Matalib-ut-Talib is obtainable.In the full length article, it has been endeavoured to present a comparative study of the mystic thoughts of the two celebrities and also an estimate of their Persian Prose styles.

Avicenna’s genius, his exceptional personality and his scientific comprehensiveness can be taken as a proof for his knowledge and ability in different fields. His considerable dignity in philosophy, theosophy and medicine, however, has caused his mastership in other fields such as mysticism to be forgotten. Studying Avicenna’s sayings in Isharat va tanbihat, Merajnamah and RASAIL on human soul and love, one perceives his strong tendency to mysticism and his practical engagement in this field. In this paper, two opposite views in this relation have been studied. Finally, the view that supports Avicenna’s practical mysticism has been preferred and strengthened.

The age of IKHWAN-AL-SAFA, was the age of introduction to and interaction of different cultures and civilizations with each other. Ikhwan-al-Ṣafa noticed this variety,as that in their mental system factors such as variety of climate conditions, difference of natural resources and wealth, method of exploitation of these resources, type of food, clothing and variety tendencies toward industries, moral variety of humans – that due to expectorant mater and health, effects of months and stars, way of education – and also difference of variety religions – as a effective factor in social order and relation and moral – and too variety of political system of relative to religions and difference of languages and words, different tendencies toward music and finally science, Cause distinction between different societies and creation of different cultures and civilizations. All of these factors are connected to each other and affect each other. In the course of these effects what is more influential is the religious system.

According to intellectual and social atmosphere, poets' encounter with death has been different in each period.In the contemporary period, modern poets, especially the new wavepoets, have been influenced by modernism and existentialist philosophy.Therefore, the main question of this research focuses on explaining modernist and ontological contexts of thinking of death and its manifestations in New Wave poetry.The descriptive-analytical method of this research enables the researchers to first examine the modernist elements and opinions of famous philosophers – notably Socrates, Plato, Heidegger, Sartre and Blanchot – about "death” and then classify and analyze the modernist-existentialist manifestations of death thoughts in New Wave poets. Findings indicate that new wave poets understand death as an ontological phenomenon.Therefore, as in pre-modern poetry, there is no mystical, fateful, or even Khayami type of death thought. Also, while Ahmadreza Ahmadi, Bijan Elahi, Hossein RASAIL, Mahmoud Shojaei and Hoten Nejat have more individualistic and modernist tendencies in the face of death, in Javad Mojabi, Shahram Shahrokhtash, Mohammad Reza Aslani, and Bahram Ardabili’s poetry, ontological-modernist tendencies of death-thought are manifested along with a mixture of social concerns and unsettled political conditions; in addition, in Parviz Islampour and Hamid Irfan\s poetry, political suffocation and lack of freedom have led to death thoughts and, hence, modernist individualistic tendencies are placed in the background.

In treatises of Ikhwan al-Safa, after mentioning historical background of the discussion of emanation system, two theories are expressed on the mode of generation of multiple from the one. According to the first theory, vertical levels of emanation are as follows: God > active intellect >passive intellect (universal soul) >prime matter >absolute body (second matter). According to the second theory, there is a correspondence between vertical levels of emanation and the chain of numbers (from 1 to 9), and that vertical chain is as follows: God >intellect >soul >matter >nature >body of sphere >four-fold pillars and four-fold natures >three-fold produced things. The first theory indicates debts of Ikhwan al-Safa to Plotinus, and the second one containing logical order of expressing history of emanation system expounds their debt to Pythagoreans. Making some changes in theories of Plotinus and Pythagoreans, Ikhwan al-Safa accepted them. Between the first and the second theories of Ikhwan al-Safa there is similarity from some aspects and distinction from some others. Ikhwan al-Safa offered the first theory in order to indicate tolerance for and proximity to philosophers. Because of being endowed with mysterious language and correspondence between the chain of levels of emanation and the chain of numbers as well as some other evidence in RASAIL Ikhwan al-Safa and Mujmal al-Hikmah, the second theory is to be considered the final theory of Ikhwan al-Safa.