In Islam, angels (Arabic: ملاك malāk, "messenger"; plural: ملاًئِكة malā'ikah, "messengers") are believed to be heavenly beings, created from a luminous origin by God. They have different roles, including their praise of God, interacting with humans in ordinary life, and carrying on laws of nature. Islam acknowledges the concept of angels both as anthropomorphic and abstract. Belief in angels is one of the main articles of faith in Islam. The Quran is the principal source for the Islamic concept of angels, but more extensive features of angels appear in hadiths, Mi'raj literature, Islamic exegesis, theology, philosophy, and mysticism. The angels differ from other spiritual creatures in their attitude as creatures of virtue, in contrast to impure demons and morally ambivalent jinn.

Angels are another kind of creature created by God, known to mankind, commonly dwelling in the heavenly spheres. Although the Quran does not mention the time when angels were created, they are generally considered as the first creation of God. In fact Angels surround us in every thing in this world, including the Sun, Moon, Water, Ice, Earth, Fire, etc.

As with other monotheistic religions, angels are characteristics of their purity and obedience to God. However, their constant loyalty, towards God (Ismah), emphasized by some Quranic verses such as (16:49), does not necessarily imply impeccability, and the motif of erring angels is also known to Islam. Infallability (Ismah), applied to both Angels and Prophets, does not mean they won't err, only they have no desire to sin on their own. Circumstances may affect angels (as known from hadiths, such as when angels might smell an odor), causing them to make a mistake. However, an Angel would, as soon as the Angel was aware of this mistake, turn back to God immediately.

The Blessed, Holy and Noble Quran also describes angels as being tested. Angels are usually described in anthropomorphic forms combined with supernatural images, such as wings, being of great size, wearing heavenly clothes and great beauty. Some angels are identified with specific colors, often with white, but some special angels have a distinct color, such as black (Angel of Death "Azrael" \ "عزراییل") or Gabriel being associated with the color green.

Angels also have different ranks, it is often debated whether human or angels rank higher. The prostration of angels before Adam is often seen as evidence for humans' supremacy over angels. It is also stated that Humans are the Crown of Creation ("اشرف مخلوقات") and higher in rank than Angels and can command certain Angels if needed and if they reach a prophethood status such as Prophet Soleiman (King Solomon),

Nevertheless, others hold Angels to be superior, as being free from material deficits, such as anger and lust, Angels are free from such inferior urges and therefore superior. In contrast some Sufi traditions argue that a Human generally ranks below Angels, but developed to Al-Insān al-Kāmil, he ranks above Angels. Comparable to another major opinion, that Prophets and Messengers among Humans rank above Angels, but the ordinary Human below an Angels, while the Messengers among Angels rank higher than Prophets. Some regular humans also reach Angelic stations, specially when they help other fellow beings, because what is a well established fact is that Angels are created and tasked with guarding humanity, so humans can definetly reach Angelic stations if they help fellow human beings.

در زمان قديم قلندران در گورستانها و قبرستانها آرام ميگرفتند،
حتى بعضى از آنها نيز در قبر ها ميخوابيدند... (قلندرنامه)
طوری که مردم آنها را دیوانه میپنداشتند و به زنجیر میبستند

همانطور که مولانا میفرماید:

در عشق توام نصیحت و پند چه سود
زهراب چشیده‌ام مرا قند چه سود
گویند مرا که بند بر پاش نهید
دیوانه دلست پای در بند چه سود

قلندر آن بود کز هر دو عالم
سر مویی نباشد در دلش غم
زر و سیم و هوی و شهوت و آز
نکونامی و جاه و نعمت و ناز
براندازد به عشق ما بیکبار
نماند در دلش جز یاد جبار
بگویم با تو یک معنی دیگر
قلندر پنج حرفست ای برادر
یکی قاف و یکی لام و یکی نون
یکی دال و یکی رای همایون
از اینها هر یکی را معنی هست
که آنها بر قلندر عین فرضست
که هر یک را بشرط خود بداند
زلوح معرفت نقشش بخواند
قلندر را همین پنج است آیین
که کردستیم از بهر تو تعیین
قناعت پس لطافت پس ندامت
دیانت پس ریاضت در سلامت
سیاحت اختیار سالکان است
کمال اهل معنی اند آن است
سیاحت مرد را معمور سازد
وگر ظلمت ببیند نور سازد
زمانی گرد آن کشور برآمد
پس آنگاهی بگورستان درآمد
بگشت او هر طرف تا دید جایی
خراب اندر خراب آمد به جایی
در آنجا رفت و چشم از خلق بر بست
میان گورها آسوده بنشست

According to the ancient text (Qalandar-nameh) In the old days the Qalandars used to go visit cemeteries and be calm there, some even slept in the graves, many were put in chains because people thought they were crazy, as the Rumi poem goes I am in love with you what good does lecturing me have? I have tasted the poison and nothing sweet will save me, they say put chains on his feet, it is the heart that has gone mad, not his feet!

Only in the darkness can you see the stars. -Martin Luther King Jr.

Put simply, a Goth is someone who finds beauty in things others consider dark. They love all that is dark and mysterious. That doesn't mean Goths are evil, it just means they have a different perspective to many. And it also doesn't mean Goths are unkind, violent or lacking in humour, in fact quite the opposite is true. Goths love to laugh but their humour is more of a dark sense of humour sort. They aren't sad because they like dark things - dark things make them happy and inspire them. Goths are often intelligent, romantic and artistic realists.

Too often, Goths are mistaken for morbid, creepy, and harshly dark. Admittedly, some styles of Goth can be classed as aesthetically outward and dark. But there is a "softer" side to Goth - and that is the Romantic Goth. Romantic Goths bring out the emotional, sensual side in the Goth culture. They don’t always dress in black or wear heavy makeup, as society seems to think of all Goths. They are creative and intelligent, as well as serene and yes, romantic.

The Romanticism emphasizes intense emotions as an authentic source of aesthetic experience, placing new transcendental emphasis on experiencing sublime beauty and emotions within art.

شب قبر
(Night of the Grave)

Burial Night or Laylat al-dafn (Arabic:لَیلَةُ الدَّفن) is the first night after the burial of a deceased person in grave. In Islamic culture, this night, its characteristics and events have been extensively discussed. According to sacred texts, the first night after burial is an important night for the person passed away and has different stages. Among its important events are meeting different angels, questioning the person and receiving his answers and the pressure of the grave. Some actions such as the prayer of burial night can help the deceased person to pass these events. The first night in the grave is beautiful and relaxing for believers and very harsh and dreadful for disbelievers and wrongdoers.

According to religious teachings, since the time the person is in his deathbed and the first moments of death approaching, the person sees the result of his actions and will be pleased of or suffer from them. In the first hours and days after death, the soul, while being in the world of Barzakh (Purgatory), finds itself beside the physical body. Due to the great attachment it has had with the body in this world, it is attentive toward it and follows it in the movements and while it is being washed, and then sees itself with the body in the grave, when it is buried.

As soon as the deceased person enters the grave, their first night begins and it is the roughest night they will inevitably experience. The states of the deceased person are greatly influenced by their actions, beliefs and attachment to the material world.


Those having done bad things throughout the course of their life end up suffering the most with eternal damnation being their everlasting predicament, a miserable state of eternal suffering, torture and punishment with no regards or mercy shown to them in relations to any titles or positions they may have previously held throughout the course of their life or any amount of wealth they may have acquired during the course of their lives.

In fact, these evil souls end up being so insignificant in comparison to the majesty and glory of God that they are simply lost & forgotten in the bottomless pit and fires of hell, tormented both spiritually and physically as maggots eat their flesh and demons rip apart their souls & torture and torment them in the everlasting eternal flames of the Inferno.

It is because of the relation between the material physical grave and the grave in barzakh that there are certain rulings about graves in Islam, funeral, shrouding, burial rites, respecting graves, recommendation of visiting graves, making supplication and asking for forgiveness upon graves and as such in Islam.

Some regard barzakh as a world dividing and simultaneously connecting the realm of the dead and the living. Therefore, some Muslim traditions argue about possibilities to contact the dead by sleeping on graveyards.

CEMETERIES (qabrestān, gūrestān) in Persian folklore are found both inside and outside cities and villages, usually close to a holy shrine, or emāmzāda, in order to partake of its blessing. A DARGAH (Persian: درگاه‎‎ dargâh or درگه dargah, also in Urdu) is a shrine built over the grave of a revered religious figure, often a Sufi saint or dervish. Muslims may visit the shrine for ziyarat, a term associated with religious visits and pilgrimages. Dargah is derived from a Persian word which literally means "portal" or "threshold". Some Sufi and other Muslims believe that dargahs are portals by which they can invoke the deceased saint's intercession and blessing (as per tawassul, also known as dawat-e-qaboor or Ilm e dawat.

Because cemeteries are transitional places between the realms of the living and the dead they are thought to possess great magical power in many cultures. This is one of the reasons that they are either walled or are located outside the residential areas. In Persia, too, they were probably originally located outside the boundaries of towns and villages, and only with the passage of time did residential areas grow around them. This feature of cemeteries is still evident in smaller towns and villages in Persia.

Visiting cemeteries and praying for the souls of the departed are pious acts that have been recommended to all Muslims from the time of the prophet. During these visits water is customarily poured upon the grave to refresh the departed’s soul. The desirability of pouring water on the grave of the depart­ed is sanctioned in Islam.

A number of rituals are associated with the visiting of cemeteries. Customarily, Persians visit the grave of their departed on the seventh day (hafta), the fortieth day (čella), and additionally one year after the death (sāl). The tendency is to visit the cemetery in odd numbers, that is, 3, 5, 7, etc., as it is believed that visiting cemeteries in even numbers brings bad luck and possible harm.

A number of magical actions associated with graves and graveyards include the following: Girls who want to secure a husband for themselves may go to the grave­yard, find the grave of a man who has died young, and cook and distribute ḥalwā by the grave, others sit astride the lion statues found by the grave. Women who want to have a baby girl, wrap a handkerchief around the effigies’ heads. Individuals who wish the speedy return of a traveler go behind the lion statue and push it forward, those who desire wealth must anoint its head with oil. In the cemetery of Ḵᵛāja Rowšanāʾī in Mašhad there was a lion effigy by the grave of a pahlavān, at which women lit candles to obtain their wishes. Sterile women straddled it while cutting a cord with forty knots.

طرفداران فرهنگ گوتیک به نمایش دادن جنبه‌های تاریک و سیاه زندگی علاقمند هستند و در کارهایشان بر مفهوم مرگ، درد و رنج تمرکز بیشتری دارند. در عین حال جدا سعی می‌کنند همه جوانب زندگی را به صورتی متفاوت در معرض عموم قرار دهند.

رنگ‌های سیاه، سفید، قرمز و بنفش نقش زیادی در هنرهای گوتیک دارد. هر چند عکس‌های گوتیک به نظر تاریک، مرموز و خوفناک می‌آید اما بعضی معتقدند هنرمندان سبک گوتیک سعی می‌کنند جنبه‌های به ظاهر زشت زندگی را زیبا به نمایش در آوردند.

سوژه‌های عکس گوتیک ممکن است یک پرتره و یا منظره باشد. قبرستان‌ها، بناهای عجیب سنگی، عمارت‌های ویران از جمله مکان‌های متعارف در میان عکاسان سبک گوتیک است.

هنر گوتیک از هنر رمانس مشتق شده. هنرمندان گوتیک حرکت به سوی واقع گرایی بیشتر را آغاز کردند. آنها همچنین بیشتر از سایه ها و نور در هنرشان استفاده کردند. هنرمندان سبک گوتیک مسایل و موضوعات جدیدی را وارد هنر خود کردند. از جمله حیوانات و اسطوره ها را نیز به کار گرفتند

Shirzad spent a many hours contemplating the sublime and what could invoke certain emotions within music, as a result he learned to perform and play melodies within the darker realms of Persian music. Upon further contemplation he decided Persian music should NOT be dark and as a result abandoned this projekt. However below are compositions from that projekt & darker period of his life...

persiangoth · Shirzad Sharif - Seraphim