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Since the earlier times, stories on prophets, miracles and their adventurous and instructive life have received special attention as effective elements in the literature domain, embellished literary works and attracted attention of huge number of readers. One of the most enticing, influential and noteworthy of these stories is on Jesus Christ. In the literature of the past, most of the poetical interpretations of him are more under the influence of Islamic point of view and less on Christian one, which in most part is in conflict with Islamic trend of thought on some significant issues. In the modern literature and specially the contemporary Arabic and Persian poetry, the Islamic interpretation of Jesus is encountered by a considerable Christian turn and some concepts like Jesus' sufferings, his crucification, his sacrifice for redeeming the human’s sins and his resurrection after death derived from Gospel find their way into poetical works. These concepts have been converted into mythical and symbolic ones in the Christian art and considerably aid poets in expression of internal anxieties, victimized nations’ suffering, cruelty of governors, cruel governments and so on. Adonis and Ahmad Shamloo are two modernist and experimentalist poets that some parts of their poetry are devoted to symbolic and mythological depiction of Jesus Christ. Relying on American school in comparative study, this comparative study attempts to investigate the motif of Jesus in Adonis and Shamloo’s poetry in a comparative manner and analyze some considerable issues in their poetry including Jesus’ Christian or Islamic aspects, the styles of these two in depicting him, their points of commonality and difference in Jesus' symbolic interpretations and success or failure of each in applying these symbols.

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The scholars who study mystical experience are often divided into two main groups. The first group is advocates of “essentialism.” The advocates of essentialism believe that mystical experience is self-determining and mind-independent; therefore they think all mystical experiences share the same essence and features that are universal and trans-cultural. The second group has a constructivist approach. For them, there is a fundamental relationship between mind of the mystic and hisher mystical experiences. They believe that former experiences and backgrounds form the mystical experience and therefore the mystical experience is an individual phenomenon affected by the mind, language, and traditions of the mystic. This article defends the constructivist approach by providing various evidences from the mystical experiences of Ruzbihan that is reported in his spiritual autobiography, Kashf al-Asrar. To do this, as one of the most important component of Rouzbahan’s cognitive world, we analyze his tendency toward concrete, tangible, and embodied phenomena. The result of this research demonstrates that, as constructivists scholars have said, Ruzbihan’s belief that “the human body is the manifestation of God” led him to attribute anthropomorphic features to God and angels in his mystical experiences and visionary dreams

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Common culture is the basis of exact identification of nations and the manner of their distinctions from others. Cultural and social beliefs are inseparable parts of human lives as they always lived with human beings right from their creation. In a way that even today a number of beliefs of civilized people, with regard to a chain of appropriate or inappropriate rites and ceremonies, have roots in ancient days. As such, identifying and presenting an exact analysis could be possible only through the investigation of past cultures of different people and nations. A common and deep belief among human being is evil eye that too has an ancient precedence. Documents acquired from cave paintings, medieval historical records and number of repelled witchery stones narrate and confirm the prevalence of this particular belief among people through centuries and ages. The present paper tries to respond to the question that whether evil eye being one of the ancient cultural beliefs of our people prevailed among other nations around the world, too? In case of its prevalence, whether or not religious sources confirm it? As such, the authors have tried to study ancient people and important world religions in order to reach to conclusion. They finally came to the point that different religious sources—including Islamic ones confirm the prevalence of witchcraft/evil eye among nations and people around the world.