The early mystics were actively involved in Jihads wherein they strove for social and political activism and alsofought the enemies of God. Because of the Islamic conquests and wars against the infidels in the early centuries AD, many SUFIS lived in conventson the borders and participated in the war against enemies. Among them the names of Hassan Basri, Sufyan Sauri, Ibrahim Adham, ShaghighBalkhi, Hatam Assam, Abdullah IbnMubarak, Mohammed ibn Karram and the followers of the Karramiyeh are noteworthy. Also, when SUFIS began to write books, many of them concentrated on the issue of Jihad; among these writes we can refer to Kolabazi, Tirmazi, Neffari, Sarraj, Makki, Khargushi and Sollam .This article is a library based research and draws on the major primary sources on Mysticism. It aims to study the quality of the presence of the SUFIS in Jihads, and the issue of Jihad in books by the SUFIS.

The matter of intellect, its significance, essence and function in human being and its position in man’s knowledge is the most important subjects in philosophy. Greek philosophy reached to the Islamic world through schools such as Jondishapoor and caused agreement and oppositional views in Islamic world. SUFIS must be known as opponents and criticizers of philosophical intellect. Their critiques grew up among mystical texts, prose or verse, especially from 5th and 6th century A.H. It seems that SUFIS at the beginning of Islam such as Mohasebi and Ahmad-Ibn- Abel Havari had not true concept of intellect. Zonnoon; between intellect and duty, believed on necessity and Mostamli Bokhari believed on intellect as a tool of science. The other SUFIS accepted intellect as distinguished element on ethical realm but the majority of them knew intellect as a servitude and the contrariety between intellect and love that has been seen among SUFIS sayings in next centuries till 5th century A.H. is not noticeable.

In a part of mystical literature, as well as the words of some individuals affiliated with mysticism, intellect and mysticism have been portrayed as being at odds with each other and they were presented as two totally irreconcilable and adverse paths. These people consider intellect not as a source and a way of acquiring knowledge, thus, they give no credit to the achievements of intellect, and consequently, to the Humanities. Based on these people’s viewpoint, intellect is not only an invalid resource of knowledge but also a barrier to acquiring knowledge and a cause of falling into aberration. Interestingly, some of such individuals have resorted to logical reasoning to discredit intellect. In the present paper, some of the argumentations of these people will be addressed and investigated. It is worth emphasizing, however, that the opposition of some mystics, or so-called mystics, to intellect does not indicate as to the opposition of all mystics to intellect or the irreconcilability and conflict of mysticism and intellect, for such oppositions could simply originate from a lack of proper understanding of mysticism and intellect. We believe that not only are not mysticism and intellect irreconcilable, they are mutually confirming and supporting. The pinnacle of this mutual confirmation and support can be seen in Mulla-Sadra’s Transcendent Theosophy.

The purpose of the research reported herein has been to contribute, ever so insignificantly, to the critical review of the Sufi heritage by analyzing the symbolic representation of Khirqa colors. To analyze the SUFIS' cloak colors, and the symbolism involved, the relevant literary texts, both Farsi and Arabic, written between the dawn of Islam and the 8th century A.D., were reviewed. In this review, a logical approach was used which used the references made by Moslem scholars figures prominently. Initially different referred colors were listed and their symbolic meanings extracted. The 23 colors mentioned in the texts were then categorized in 9 sets. Only 12 of the 23 color-words are referred to in the reviewed texts as being symbolic. The logic behind the choice of cloak color and the criteria for doing so are also explored. Finally the SUFIS preoccupation with the color of their Khirqa is critically reviewed.

One of the main differences between the mystics and those following the Sharia (orthodox law) is their interest in the holy path or the spiritual journey toward the truth. The mystics believe that lifting the veils between the servant and the ultimate truth, achieving the intuitive knowledge and the perfection of monotheism, is possible through this mystical journey.There are many books and papers by Sufi saints that have addressed the characteristics and attributes that a disciple needs to have to reach the end goal. Shams Tabrizi, the well-known Sufi saint (1185-1248), has also talked about these concepts. However, there is a huge problem in accessing his views on these issues, as they are not gathered in a specific chapter similar to other concepts in his book, al-Maqalat, and are spread in different parts of the book.In this article, this issue has been addressed and the related concepts have been separated from the al-Maqalat book to have a better access to Shams Tabrizi’s views on characteristics and attributes of the seekers of the ultimate truth.

The ultimate goal of the Sufi’s educational teachings and doctrines is to train human to achieve perfection. In addition to the individual dimension, in this regard, the social and cultural dimensions are also emphasized. Thus, people can know their true position in the universe, adorn with good attributes and deeds, and find the best way for good living. Recognizing that the human soul is unique in every moment, he/she will respect time. Because man has not stopped in the past, the hatred and enmity, envy, hatred, gossip, slander, and other moral vices will not have the opportunity to emerge. This study aimed to investigate the SUFIS teachings’ social achievements such as self-purification based on moral teachings and time situation, socialization, public service, cooperation and altruism, philosophy and freedom education, business, and etc. Also, this study answered to this question: whether Islamic mysticism leads to isolation and separation of the individual from society?

Islamic Theosophy is closely and inseparably related with Koran and Hadith. Koran is the precious and methodical guideline for mankind. Koran not only has instructions regarding religious tasks and rituals but also has a rich and artistic literature. It has all features of a true art work both in its structure and in content. SUFIS have found some pretexts both in Koran and in Hadith, based on which they tend to prove that there is a string that makes a link between the almighty God and the mortal human.And since generally the sayings are mystical, strange and coded, they believe that Koran means more than what it is seemed at the surface and the true meanings are covert, spiritual and deep and cannot be understood deeply unless through intuition or revelation. Such an attitude justifies a commentary approach to Koran. Due to vastness of Koranic concepts and Hadith, and for the link they have with theosophical thoughts, this essay attempts to brieflystudythis linkage and to manifest SUFIS’ commentary approach to Koran and Hadith.

Of alleged Islamic mystics, there are few who have been negligent of sharia and have sometimes established their aversion of sharia on reasons. In this descriptive-analytic research, I analyze such aversion, aiming to consider certain deviations among the SUFIS and mystics from compliance with sharia. Their grounds for aversion of sharia include the following: (a) the truth is not in need of sharia, which is explicitly or implicitly indicated by some of these mystics; (b) the guardian of the saints is contrasted to the prophethood of prophets. Certain pseudo-mystics cite hadiths attributed to the Prophet to talk of the infallibility of the saints in the sense that everything is permitted for them; (c) a sacred goal justifies the deployment of non-sharia means. Thus, they believe that certain mystics made love to handsome teenage boys not because of personal lusts, but because of seeing the divine beauty in their faces, and (d) intoxication removes religious duties. This applies mostly to the so-called “the sane of the insane” whose reason is taken away from them by God and are thus set free from duties.

SUFISm has always been one of the most fundamental of the school of thoughts in Islamic history. A glance at SUFIS’ biography (Tazkereh) in the first century of Islam states that more than 80% of the SUFIS lived in Iran. The number of SUFIS who lived in Khoarsan in Iran is more than the other areas. Furthermore, the attention should be paid to the other areas on the training and education of well-known SUFIS and the formation of the SUFISm traditions and the role of which is very important in the type and place in the history. In this study, it is tried to state the history of Fars SUFISm in the second and third centuries of Hegira. This also consists of one third of the fourth century Hegira. This study includes the biography of 80 mystics who lived in the second, third and fourth centuries in the Fars area in Iran. At first, four ancient famous SUFIS who lived in the second century are introduced. They are: Habib Ajami, Mohamad Ben Zeid, Abohelmane Dameshghi and Abo Mohraz. Secondly, it represented the Biography of the 10 SUFIS in the second stage of the history of SUFISm in the Fars area in the third and the early fourth century. They are: Hallaj, Abu Mozahem, Abubakre Tamestani, Abusahle Beizawi, Ahmadebne Yahya, Abdol Rahime Estakhri, Jafare Hazza, Hosham Ibne Abdan, Bondarebe Hussein and Abughoreibe Esfahani.

The circumstance of dream formation, although repetitive, is still complicated and wonderful. Except the contents of dreams, the atmosphere they’ll be quoted is also important. Dreaming or being seen in a dream are two frequently repeated subjects in sufic traditions. In this analysis, we have tried, introducing the characteristics of formalistic and structural schools, to assess the morphologic features of dream quoting as a short story. Sufic dreams include such narrative themes that have main roles in their biographies and in sufic catechetic. We are going to indicate the significant repetitive pattern of dream stories.