The masterpiece poetic book “Gulshan-i Raz” was composed by Sheikh Mahmoud Shabestari (687–720 AH) during the 8^th century AH responding the fifteen questions received by him. The work was fundamentally focus on Wahdat al-Wujud and appeared as comprehensive thesis of Sufi thought and teaching. The work emerged during the transition era; the Islamic world was experiencing a period of gradual cultural decline, while the religious tolerance of the Ilkhanate era had simultaneously diminished the influence of Sunni Islam and emboldened alternative sects and Sufism. Centuries later, Allama Muhammad Iqbal Lahori (1294–1357 AH) penned Gulshan-i Raz-i Jadid. His era significantly resembled with Shabestari time. In an effort of revitalizing self-confidence and dignity of the muslim, and to restore the spiritual and religious values of the East in the face of the challenges posed by modernity by West, Iqbal introduced his philosophy of Khudi. This is the fundamental difference between the viewpoints and methods of Shabestari and Iqbal. As a result, Iqbal offered fresh responses to a number of Shabestari's original queries. Three main thematic axes—self-knowledge, the relationship between the part and the whole, and the conflict between unity and plurality—are used in this article to compare and contrast the perspectives of these two thinkers.

Bibligraphy

-       Abdul Haseen Zareen Kob, Arzesh Meeras Sufia: Matan Kamil Ba Tajdeed Nazar wa Izafat Taza, (Tehran: Ameer Kabeer 1377)

-       Allama Muhammad Iqbal, Ahya-e Fikar-e Deeni Dar-e Islam, (trans.) Ahmad Aaram, (Tehran: Sazman Hamari Imran, Muntaqaeh Farhangi)

-       Allama Muhammad Iqbal, Gulshan-e Raaz Jadeed, Sharah Ahmad Bashir Daar, (trans.) Muhammad Baqai (Tehran: Makan 1368)

-       Allama Muhammad Iqbal, Naqsh-e Bar Aab beh Hamrah Justju'e Chand Dar Baab Sha'ar Hafiz, Gulshan Raaz, Adabiat-e Tatbeqi, Guft wa Shanodha wa Khatirah Ha, (Tehran: Sukhan, 1388)

-       Allama Muhammad Iqbal, Seeri Dar Sha'ar Parsi, (Tehran: Ilmai, 1371)

-       Allama Muhammad Iqbal, Yaad Dasht Hai Paraganda, (trans.) Muhammad Riaz, (Islamabad: Markaz-e Tahqeqat-e Farsi Iran wa Pakistan 1368)

-       Allama Muhammad Iqbal, Yaad Dashtaha wa Andesha Haa: Az Muqalat, Naqadha wa Isharat, (Tehran: Sukhan 1379)

-       Hamdani, Ain al Qazat, Nameh Hai Ain al-Qazat, (Tehran: Bunyaad Farhang, 1348)

-       Iqbal Abbas, Tarikh Magho, (Tehran: Ameer Kabeer 1384)

-       Iraqi, Fakharud Din Ibrahim Bin Bazargmahar, Diwan-e Iraqi, (Tehran: Saazman Intasharat-e Javedan 1362)

-       Jami Noorul Deen Abdur Rehman bin Ahmad, Naqad al-Nasus fi Sharah Naqsh al-Fasoos, (Tehran: Farhangistan Sagtanati Falsafa-e Iran)

-       Khusru Panah Abdul Husain, Fasafa-e Islami, (Tehran: Yazhashgah Farhang-o Andesha-e Islami, Sazman Intashar, 1389)

-       Muhammad Saleem Akhtar, Iqbal Shanasi: Jastari dar Andesha wa Hunar Allama Dr. Muhammad Iqbal Lahori, (Tehran: Anjuman Asar wa Mufakhar Farhangi, 1388)

-       Nasar, Syed Husain, Seh Hakim Muslaman, (trans.) Ahmad Aaram, (Tehran: Shirkat Intasharat-e Ilmi wa farhangi, 1382)

-       Neculson, Renald Alan, Tasawwuf-e Islami wa Rabta-e Insan Ba Khuda, (tans.) Muhmmad Raza Shafie Kadkani, (Tehran: Sukhan, 1382)

-       Sa'adi Musleh bin Abdullah, Kulliyat-e Sheikh Sa’adi, (Tehran: Sirkat-e Zamni Ilmi, 1321)

-       Saeedi Ghula Raza, Iqbal Shanasi, (Tehran: Iqbal 1338)

-       Sakit Muhmmad Husain, Mahtab Shaam Shirk, (Tehran: Markiz Pazuhashi Meeras Maktub, 1385)

-       Shabestari, Mehmood bin Abdul Kareem, Gulshan-e Raaz, (Tehran: Kanabkhana-e Tahuri, 1368)

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