Criticism of theoretical reason in the history of Islamic mysticism and in the schools of thought of Khorasani and Ibn Arabi are reflected in two different ways. In Khorasani mysticism emphasis has been laid on its incapability to accompany love in the course of wayfaring. This approach is mainly based on incapability of reason to encourage practice and involvement in the realm of practical mysticism. In theoretical mysticism emphasis is laid on incapability of reason in the field of understanding and attention to the limitations of theoretical reason in understanding the truths. There are arenas of the truth beyond the understanding of reason which should be understood through other ways related to those truths. Sadruddin Qunavi, a renowned figure in the field of theoretical mysticism, through relying on arguments based on philosophy and mysticism has tried to prove the incapability of theoretical reason. His arguments have been collected by Hamzeh Fanari. Attempts have been made in the present paper to review and assess the said arguments to find out their capability for proving this hypothesis.

Understanding man and aspects of his existence have always been appealing to the whole scholars and mystics. One of the mystics who has conducted the study of perfect man mystically is Qunavi. His characters show that in addition to his profound comprehension of Ibn Arabi’ s intentions, on account of his lofty philosophical and rational strength, he has been able to prove the theoretical mysticism in a consistent and in a scientific and technical structure, and has explained the subject and elements and issues of theoretical mysticism with his dexterity in philosophy and the like, and has attempted to respond to the concerns of a philosopher in mysticism. Like Ibn Arabi, he has never lost his touch with his intuitions, therefore, with his scientific and philosophical strength he could explain observations philosophically and scientifically, matching them with the philosophers’ ideas and then judge them. Just like other mystics, he came to realize that man is the only manifestation of the Almighty’ s face so that however He wants He will emerge man. In his opinion, man is a combination of soul and body. The man’ s self has an extensive and solid nature that originality is his. This paper which is conducted in an analytic descriptive way investigates Qunavi’ s philosophical mysticism and seeks to explain the issue that who the perfect man is from Qunavi’ s perspective and what the characteristics are.

Before Mulla Sadra, the intelligibles were divided into the primary intelligible and the secondary intelligible. He developed this argument and divided the secondary intelligible into logical secondary intelligible and philosophical secondary intelligible. This essay explains the views of Sadruddin Muhammad Dashtaki on secondary intelligible in detail for the first time, relying on the manuscript of his old commentary of Qushchi's commentary. The semantics of secondary intelligible, the devision of derivative and non-derivative intelligibles and the external union of the intelligibles with its (their) own subjects and external qualification or qualification in mind are included in this review. In addition, Mulla Sadra's report has been documented in terms of Dashtaki's statements. The division of philosophical intelligibles into derivative and non-derivative and the belief in the external of first division and the nonconcret of the second, is the most important characteristic of his view and of the specific attribute of his theory.

Miftah al-Ghayb, is the first work in theoretical mysticism has been written by Sadr al-din Qunavi and therefore, Sham al-din Fanari’ s work, Misbah al-Uns, is its interpretation which has important role to make mystical discussions rationally. Mystics’ interpretation, such as Imam Khomeini among scholars, has been very useful in explaining and clarifying Misbah al-Uns purposes. In this essay, structure of arguments for oneness of Being, based on Imam Khomeini’ s periphrases on Misbah al-Uns, have been derived and then assessed these arguments, by clarification, explanation and criticism of Imam. Imam's criticism of the arguments of Oneness of Being and obfuscations have been raised against them, is based on two axes: misunderstanding between intention and extension or between primary essential predicate with scientific common predicate and absolute Being with being regarded as absolute. According to Imam, these types of obfuscations derived from misunderstanding between concept with extension, do not distinguish between conceptual absolute Being and being regarded as absolute, While intended absolute on God is Objective Being. Imam believes that these arguments are not delivered on necessary being, but on the nature of being, claiming that if removed being as regarded absolute, necessary being will be removed. While being regarded as absolute is more general than necessary and contingent being or absolute and districted one.

Sadr al-din Qunavi, and consequently, Shams al-din Fanari, believe that according to the rule of the Unit, the Common Being, is the first issuance of God. In Qunavi’s point of view, the first issuance of God, is the Common Being and essential grace that is interpreted as the self-disclosure of current in the truths of contingents; from the First Intellect to the first matter. In other words, in view of Qunavi, the first issuance of God, is the Common Being in the truths of entities and what has come into being the truths of entities and is common the Common Being between the First Intellect and other entities, and in a sense, is the truth of being-made, belong to the Being. The largest concentration of Imam Khomeini, in his iinterpretations on Misbah al-Uns is the interpretation of Qunavi’s Miftah al-Ghayb, in explaining the system degrees of Being, is according to the First Issuance or as he put it, Absolute Providence. Imam believes that the First Issuance, it is no plurality and it is plurality in afterwards that it is the same determinations of the First Issuance. However, according to Imam, the First Issuance has the credit of unity and vanishing plurality in its nature and the credit of plurality and appearance in the manifestations. Imam solves the problem of the Divine Knowledge of details tthrough the First Issuance and also, contrary to Qunavi and Fanari, does not accept being-made of Being, because he believes that the First Issuance or the Common Being, is the pure connection and the pure connection has not judgment and therefore can not be something made that, in this case, forgathers the principality of Being and being-made of quiddity together.

Kortnameh is an epic composed in Masnavi format. Modeled on Ferdowsi’s Shahnameh, the work was composed by Rabiee Pushangi (671-702A.H.) at the behest of Fakhruddin-e Kort (697-706 A.H.) about the history of Kort dynasty. The work has disappeared and little is known about it. Tarikhname-ye Herat (721 A.H.) is the only source that has preserved a little more than 250 verses of Kortnameh, providing us with some information about the author and his style. To identify the structure and format of Kortnameh, the present study has tried to explore and analyze the surviving verses of the work in Tarikhname-ye Herat.

Despite his many journeys near and afar, Ibn Arabi apparently did not travel to Persia. Yet he was well acquainted with Persian mysticism and Persian mystics even during his life time and paid due attention to his teachings. In fact a majority of Sadruddin Qunawi's students (Ibn Arabi's student and the great teacher of his school) are from Persia and native speakers of Persian. Muayeddin Jandi, Saiduddin Forghani, Iraqi are among them. Nuruddin Abdolrahaman Jami, the great Persian mystical poet in the sixteenth century made the greatest contribution to the spread of Ibn Arabi's teachings. Through his works such as Nafahat-ul-Ons, Selselat-ul-Zehab, Ashat-ul-Lomaat ... he provided a thorough account of Ibn Arabi's views. The present article engages with the lasting presence of Ibn Arabi's teachings in Persia from his time to the present and Jami's great contribution as a catalyst in the transfer of his teachings.

Sadr al-Din Qunavi (1210-1275), one of the famous commentators of Ibn-e Arabi's school of thought, wrote most of his works in Arabic. However, a number of Persian treatises have also been ascribed to him. Obviously, the attribution of such treatises to him ought to be further authenticated.Nevertheless, the essay Tabserat al Mobtadi va Tazkerat al-Montahi, on a variety of important mystical issues such as sainthood (velayat), prophethood, God's Quiddity and Attributes and some other topics, is worth full attention despite its doubtful imputation to Qunavi.Of this treatse two different editions can be found in the publishing market, one of them, entitled the Afaq-e Ma'refat (Horizons of gnosis), has been amended by Najaf-Qoli Habibi. By reviewing Habibi's edition and the manuscripts used by him, the present article tries to evaluate this edition and address its defects and shortcomings, emphasising the need for a fresh redaction of the work.

Qunavi’s Miftah al-Ghayb is the most important work that was written in the knowledge of theoretical mysticism and also Fanari’s Misbah al-Uns as detailed description on Miftahal-Ghayb, having shared in arguing mystical topics. But the last chapter at the beginning of the Misbahal-Uns, is devoted to spiritual journey that Fanari in this chapter states the way of Khwaja Abdullah Ansari, in Manazelal-Saerin that, in fact, rewriting Farghani’s design in Montahal-Madarek, because Farghani, Khwaja Abdullah’s spiritual stations of the journey in accordance with the principles of the his master’s school, Qunavi, written and practical mysticism is studied from the perspective of philosophical mysticism.Imam Khomeini also has writing commentaries on this chapter of Misbah al-Uns that considers Khwaja Abdullah’swaystations, with Farghani statementand designs newfound points, particularly in terms of theoretical mysticism. Indeed, the commentaries are Imam Khomeini’s reading of Farghani’swaystations of the wayfar, thatin total, has written empathetic.

Persian literature is full of practical topics. Many social issues in literary texts present valid models and norms that were common in the ancient societies of Iran and Persian-speaking countries such as Tajikistan. These examples are important both in terms of understanding the society of the past and in terms of lessons and lessons for the future. Among the social issues, economic issues and its effects in the society, one of the issues is the condemnation of usury and the role of Islamic banking and its effects in the society. . To learn about this topic in Persian literature and the writings of Haji Agha "Sadiq Hedayat" and "The Death of the Usurer" by Sadruddin Aini in the perspective of contemporary Persian prose, this article examines Islamic banking and condemning usury with a look at Persian literature in the works of authors from Iran and Tajikistan. In this research, Islamic banking and the sanctity of usury have been examined and analyzed from the perspective of the writings of Haji Agha "Sadiq Hedayat" and "Death of the usurer" by Sadr al-Din Aini.