مهدی ملک ثابت

This essay,organized in two parts,is alibrary study,and employs the methodof analysis,description and comparison.The first part deals with the introduction ofthe indicative methodof interpretationofthe Qur’an verses and, during which the interpreter choosesa wordand assigns eachletter to theinitial letter of another word, thus presents hisattitude towards the text. The second part of this research analyzes the position of indicative interpretation in the works of Ruzbihan Baqli(1128-1209 AC),known as "Sheikh Shattah"in his books Arais al-Bayan and Sharh-e Shat’hiyat.He has used this innovative method for hismystical interpretation of the mysterious letters and other words of the Holy Qur’an.He himself pointed out the importance of indicative interpretation. However, in some cases he assigns the letters of interpreting word to other wordsthat begins withthe same letterand in someother cases heopens up the field to his own taste to express what his mind has received from mystical inspirations with the helpof indicative interpretation method.Insuchcases, Ruzbihan does not stick to assigning the letters of the word he is discussing tothe initial letters of other words. In these cases, the letter chosen for the indicative interpretation is not at the beginning,but in the middle or at the end of the related words.In additionto the methodological dimension, in terms of content, regarding mysterious letters or other Qur’an’s words that he chooses for indicative interpretation,he sometimes turns tothe documentarymethod of interpretation.So,he authorizes his interpretations by hadithsand narrations ofthe infallibles(PBUH)as well as the words of other researchersof mystical opinions.Sometimes, headheres to the light of his inner perceptions,and so paves the pathof interpretation

 Arais al-Bayan is the most considerable work of Ruzbihan Baqli, a renowned mystic and Qur"an researcher in the 12th century. The present study is based on the complete investigation of this book, scrutinizing 1372 different examples of the explanation of the verses of the Quran, including 772 formed with the help of other verses and 600 of which with the help of various hadiths. It studied his application of three methods, including "Quran to Quran", "Hadith documented", and chimerical-mystical method of interpretation. By explaining the characteristics and abundance of each of the three types of interpretation, this research tries to give a clearer view of the interpretation of the Qur"an by Ruzbihan Baqli.

 The data used in this study is out of the search in library sources. Then, the data are scrutinized by the method of description and analysis and sometimes, depending on the investigation requirements, through comparison.

 In Arais al-Bayan, all three methods of interpretation have numerous instances. Despite this, the abundance of evidence of the Hadith-documented method of interpretation is more than the interpretation of the Qur"an to the Qur"an. Ruzbihan has used two methods in interpreting the Qur"an to the Qur"an: intra-sura and inter-sura reference. The latter method has a clearer privilege than the first one. He has used many hadiths in his interpretation of the verse. In his book, the clear priority is the hadiths of the Prophet (pbuh) and then the words of Hazrat Sadiq (pbuh). Qudsi and Alavi hadiths have been used in a lesser proportion. The chimerical-mystical interpretation is Ruzbihan"s third method for interpretation of Quranic verses. The frequency of this type is equal to documented interpretation.

 In Arais al-Bayan, in addition to the evidence of chimerical-mystical interpretation, there are numerous instances of Qur"an to the Qur"an and Qur"an to Hadith. This fact shows Ruzbihan"s vast knowledge of the Qur"an and Hadiths. Also, the proper and extensive use of verses and Hadiths to explain the verses of the Qur"an, which is based on the discovery of subtle and precise connections between them, proves the presence of the mind and the power of associating the subjects in Ruzbihan. On the other hand, the various evidences of interpretation of the Qur"an to the Qur"an and Qur"an to Hadith show that the book should not be considered merely a chimerical-mystical explanation of the Qur"an verses. However, instead, it should be considered as having broad dimensions of interpretation.

The officialization of Shi'ism from the Safavid period onward became the basis for many changes in various political, social, cultural, and other dimensions in Iranian society. Poetry, literature, mysticism and Sufism were not exempted from these developments. In the meantime, monastic mystical poetry in the contemporary period from the constitutional revolution to the Islamic revolution is the culmination of the developments that Shi'ism thought brought about in contemporary monastic mysticism and inevitably in contemporary monastic mystical poetry.themes of monastic mystical poetry in the contemporary period. The first effect is the exaggeration of the Shiite themes that had been introduced into the mystic poetry of the monastery under the influence of the school of Ibn Arabi, and the second effect is the introduction of new Shiite themes that were introduced in the period we are discussing and with the officialization of the Shiite religion. Shi'ism made its way to mystical monastic poetry. The issue of "province" is the most important example of the themes of the first part, which is frequently mentioned in contemporary Khanqahi poetry as a principle of Tariqa. The issue of "praise and lamentation" of Shiite imams (pbuh), especially Imam Ali (pbuh) and Imam Hussain (pbuh) are the most important examples of the themes of the second part, which are repeatedly presented in contemporary khanqah poetry and as a principle of tariqa with many exaggerations. And they create two new themes "Praise and Elegy of Tariqati" and "Muqtal Sarai Erfani" in the history of Persian monastic poetry.

Abul Fattouh Ahmad Ghazali is one of the great Sufis and one of the scholars of this ideology who has left precious works on Sufism. In addition to Savaneh Al-Oshshagh, which is one of the most important books of Sufis on the subject of love, he has also authored another book named Al-Tajrid fi Kalameh Al-Touhid, in the realm of mysticism and theology, in which, he looked at the principle of “monotheism” from another perspective, and has expressed many points and details about it. Al-Tajrid, starts with interpretation the Hadith of “The word of Allah is my fortress, those who enter my fortress are safe from my chastisement” and Ghazali interprets it in detail by relying on verses, hadiths and narrations from different sources. In addition to monotheism, there are other topics in this book, such as guardianship and types of Saints, the levels of existence, the Level of the seeker, the attributes of the knowledge of the soul, the levels of the world of the secret and so on. This research, which is based on library studies and is done through a descriptive-analytical method, investigate and analyzes Sheikh Ahmad Ghazzali's views on monotheism. Results reveal that the Sheikh attaches great importance to the depth of “There is no God except Allah” verse, and believes that the people of the world of grace, who are among the prophets and divine gentlefolks, understand the meaning of this noble verse; but the people of the laity, who are far from God's grace, and reluctantly said “yes” to “Alast-o Berabbekom” (am I not your God) address, do not understand the subtleties of the mystic area. Ghazali believes that “There is no God except Allah” verse start with blasphemy but ends in faith and belief.

Bahr al-Haqiqa is attributed to Sheikh Ahmad Ghazali as one of the most important works of Sufism; However, reflection on the form and content of this work reveals that the mentioned treatise does not belong to Ghazali and the author of the book is more inclined towards ascetic mysticism; While Ahmad Ghazali is one of the theorists of the love and the principles of his ideology  are compatible with this idea.Bahr al-Haqiqah is a book that describes and interprets the stages of mysticism. After giving a detailed introduction about the Old Testament and the necessity of conduct and returning to the upper world, the author expresses novel concepts, interpretations and interpretations of mystical moments and spiritual truths and expresses his inner observations and revelations as much as possible.Based on library studies and with descriptive-analytical method, this essay examines and analyzes the themes of mystical behavior and the stages of the divine path in the collection of Bahr al-Haqiqa. Attention in this collection reveals that the author has an independent ideology in the field of conduct and his speech is very different from other mystical books. The author divides the travel of Sufism into four parts, two of which are acquired and two are gifted. He also considered land travel to be different from sea travel and divided the stages of travel into seven seas: 1- The first sea is knowledge, and its gem is certainty; 2- The second sea is glory and its gem is regret; 3- The third sea is unity, and its gem is life; 4- The fourth sea is Lordship and its gem is survival; 5- The fifth sea is divinity, and its jewel is its connection; 6- The sixth ocean is beauty, and its gem is observance; 7- The seventh ocean is observation, and its gem is poverty.

Qalandriyat refers to poems on the outer and inner lineaments of Qalandars, such as their beliefs, ceremonies, and lifestyle. The essay analyzes the constituent elements of Attar Nishaburi’s Qalandriyat and Khamriyat. The elements include form, language, music, semantic contexts, emotions, and imagery. The central objective of the study is to determine the stylistic features of Attar"s poetry, as exhibited in the mentioned poems.

This is a library study. It employs a descriptive-comparative analysis method. After reviewing the basic concepts, the research path is as follows: the form of the poems, the language element at the phonological, lexical, and syntactic levels, the musical element at the external, side, and middle levels, semantic contexts with an emphasis on the main themes of the poems, The element of affection through scrutinizing poet"s self, and finally, the imagery with the focus of figurative speech, simile, metaphor, and irony.

Along with fixed rhythm, long rhymes, and lexical repetition, the mechanic form has imposed undesirable limitations on the poems. In the syntactic level of language, imperative verbs and sentences have dominance. They present the poetic style of Attar Neishaburi. The external music of his poems is limited to quatrain rhythm. The side music shows his intetion to maximizing the harmony in his poetry. The middle music bases on the element of lexical repetition. Due to the meaning, wine concepts, swinger, Carpe diem, and death significance are more mentioned and most frequent. The element of affection has emerged with the poet"s social self.

Implying the imperative form of sentences, lexical repetition, social self significance, irony, and figurative speech are the most noteworthy stylistic features of Attar Nishabouri in Qalandriyat and Khamriyat. Some approaches of the poet, such as emphasizing the mechanical form, fixed rhythm, and long rhymes, have imposed limitations on his poetry.

Saadi Shirazi is a ghazal poet of the 7th century, who plays a significant role in the evolution of the ghazal. The poet is the narrator of the feelings and words of the lover through the language of the lover. Homam Tabrizi, Imad Faqih Kermani and Nasser Bokharaei are three very influential poets from Saadi and originated from three different regions with different dialects. The reason for choosing these poets was the influence of Saadi's style and the extent of their success in this influence. The main problem of the research is to find answers to these questions, how are the words of the beloved reflected in the sonnets of the three mentioned poets? What are the differences and similarities of their expressions in quoting the lover's words? Based on this, by using the analytical-descriptive method and using library resources, the words of beloved have been classified and analyzed. The results of the investigation revealed that the beloved of the lyricist of the ghazal speaks with a sad language and body language, and sometimes he talks with the poet through words or writing a letter, sometimes the poet expresses his words simply, and sometimes he reprimands his words. The main audience of the lover's speech is the lover, and sometimes earthly and heavenly elements are addressed. A lover is a seeker and a lover wants separation. Sometimes the lover agrees with the beloved and sometimes disagrees. In order to honor his beloved, the poet embellishes his words with imaginary accessories.

Qalandariya is a distinct group with specific subcultures, and isolation within the society is one of them. To determine how the subculture gets acctualized is the goal of the present study in interdisciplinary field of Sufist literature and cultural sociology. This investigation bases on library studies. It applies descriptive analytical method and content analysis approach. The text corpus includes Persian quatrains due to the significance of this form to Sufism. The time zone is from the beginning to the 8th century (A.H.). The subject is limited to the field of cultural sociology, excluding the religious elements. The findings show that Qalandars achive their summoned seclusion despite being among the people by their deviant sub-cultures. The mentioned sub-culture gets determined by comparing it to the dominant culture of the main society, including the culture of the non-Qalandari Sufi community. Regarding sociology of literature, the most critival subcultures that contribute to the deviation of Qalandars’ life from the customs and social habits of the people are as follow: their different and incomprehensible language for the ordinary people and its mixing with profanation, reticence and extreme silence, their infamy and reproaching while trying to be inoffensive, gladdening to people and even preferring being exposed to oppression than being tyrant, celibacy and turning their back on the culture of marriage, family formation, and intercommunicate with relatives, constent trips and permanent displacement and wandering aimlessly in markets and different places, crazy life and especially sudden shouting for no reason, mysterious behaviour with slyness and cleverness, begging despite claiming to be ignorant to others wealth, reckless consumption of cannabis and opium.

Sultan valad, the eldest son of Maulana Jalal al-Din, one of the poles of Rumi's way, whose poems are the manifestation of various mystical, theological and theological ideas. He, who has benefited from the Mystics of great figures such as Shams Tabrizi and Borhan Mohaghegh Tirmezi, has a great mastery of the worldview of mystics before him; In such a way that by creating works while explaining the teachings of his father Rumi and other great men of Rumi's way, he offers new ideas in different fields. This research, which is based on library studies and descriptive-analytical method, examines the topics of Malamt and related topics such as Randy and Qalandari.Contemplation of Sultanwald's sonnets reveals that he, as the elders of Rumi's way, was greatly influenced by the Malamatiya sect. Sultan valad The place of blame and abandons science and knowledge and loses his reputation, addresses the butler and the musician and encourages the seekers to drink wine. He beats his Qalandar character. He breaks various taboos in the manner of Qalandars and turns away from obedience and prayers. Sultan Valad acknowledges that the divine wine belongs to the saints and that this people has nothing to do with grape wine. The butler in the sonnets of Sultan Valad often refers to God or the saints, but the content of the sonnets of the court shows the rebellious attitude of the poet. The high frequency of the word mutarb and the terms related to music also indicate the rebellious nature of Sultan Valad, which shows his interest in the subject of hearing and the legacy of the Qalandars.

Rituals are symbolic and common activities that are carried out in human societies to take advantage of supernatural forces. In this paper, two rites have been addressed, which seem to be rooted in Ferdowsi’s Shahnameh. One of them is singing “Makhta”. What creates a link between “Makhta” and mourning in Shahnameh is not only the way of mourning, but also the belief in the immortality of the person killed, his championship during life, and the belief that the martyr has defeated evil and increased goodness. The belief that the victim evil is innocent and the epic and tragic nature of  of these mourning poems also strengthen the connection between singing “Makhta” and mourning poems in Shahnameh. Another issue raised in this article is the Flag of Imam Ali (pbuh), which is raised every year on the day of Nowruz in the shrine ascribed to Imam Ali in Balkh province. The research shows that this “Flag” has nothing to do with Imam Ali and is the same Derafsh Kaviani (Flag of Lotus) mentioned in Shahnameh.

After believing in the unity of Allah, the issue of “Saint and Sanctity” is one of the most fundamental issues in Islamic mysticism ideology. Saint literally means closeness, affection, victory, seigniory, etc.; however, in Sufism terminology it means the one who goes through denying human traits and worshiping Allah to achieve a higher form of life. Shams-i Tabrīzī and his devotee, Sultan Walad, like most of mystics, believe that saint is the one who becomes united with Allah. In their beliefs although knowing the real saint is even harder than knowing Allah, real aficionados should truly know the saints and avoid following dishonest plaintiffs. Moreover, both of them categorized the saints into two groups of “hidden” and “well-known”. In their views, even though all the saints came from one source, each receive their share from Allah based on their innate capacity. Further, the place of the “beloved” is higher than “lovers”. Besides, the Pole is considered as the king of saints who is the ultimate purpose of the creation. This study investigated the influence of Shams-i Tabrīzī on Sultan Wald regarding to the issue of sanctity.

Study of the style of structure of the noun phrases and their evolutionIn the poems of Nasrallah MardanyOne of the important topics to be considered in stylistics and grammar is the recognition of the noun phrase. In order to understand the poets' personal style, along with other factors, the structure and style of the noun phrase used in their poetry must be well evaluated As Nasrollah Mardani is one of the few poets in the composition of images among the poets of the revolution, the importance of research in this topic becomes apparent. This article has been compiled in a descriptive way and statistical analysis. In order to examine the structure of the noun phrase of poems of Mardani , all noun phrase were Countinged and reviewed in three sections, pentamerous ,quadripartite, and triplex, and their number and variety are shown in the relevant tables. The findings of the study show that Mardani have used actual and potential Persian language abilities to construct noun phrase.His views have gradually changed over time and, as a result, the number of the noun phrase has declined in his later poems. Bringing the adjective at the beginning of the noun phrase with the extra fraction, making the noun phrase without the noun, use the Enlightening, Unlike the rule and Creating phonetic proportions are the most important Mardani anomalies in the construction of the noun phrase.

 Baha Soltan Al-Valad is one of the reflective mystics and one of the pioneers of Molavi,s school of thought who could preserve and develop his father’s school of thinking by describing and explaining his father’s words and organizing Moulaviye chain. He not only was the commentator of Moulavi,s thought, but also he has achieved so many novel experiences in the mysticism which had particular reflection in his works. Comprehensive contemplation in his works shows that he was deeply influenced by Qoran. Soltan Al-Valad considers himself as a commentator of Qoran and believes that he is able to unravel the Qoranic verses and unveil the mystic meanings of Qoran because of his practical succession and understanding the dignity of emanation in God and entering the threshold of divine subsistence.Even in his sonnets, he has Qoranic speech and explains and describes many of the mystic and religious facts using on the verses of Qoran. In this study, the authors investigate the Soltan Al-Valad,s Qoranic allusions and echoes. The results of the study show that the verses of Qoran have been widely used in Solta Av-Valad,s sonnets and he has applied them in line with his thoughts and sometimes he has glossed them. He makes use of the prophet’s anecdotes to explain the principals of mystic deeds and in many cases, he compares himself with the grand prophets and adapts the events of his time with those of the prophets, time.

Mulana Jalal Al-din, is among Islamic world walked mystic, who never leave off Hazrate-Janan demand until his death and reach so many positions and experience in this line. He could guide so many humans in the water and clay world derision, using his alight course, and reached them to the court of nearness to God. Masnavi Maanavi, which is result of experience and meditation of Balkhi clerical mystic, is a complete collection in which, was emerged all behavior learnings as Mulana believes Masnavi Manavi is elder and head of the right seeker, after him. In Sepahsalar paper quoted from him was” after us, Masnavi will elder and head of seekers and will impllent and former of them” (Sepahsalar, 2008, p. 61). Sultan Valad-elder Mulana Jalal al-din child- who was treated in his father –Mulana- ideology, provide with infinite doctorines (love path searcher), by creation the literation like tri- Masnavi (Ebteda Naameh, Robab Naameh & Enteha Naameh), Divane Ashaar & Majmooeh Maaref. Aflaki said :“he wrote 3 Masnaviat book and one Divan book, fulfill the world with educations and truths and strange mystry and make so many foolish Balidan to mystic learned and learned skilled, and express and wrote all his father’s words with strange example and unparalleled similar things”. (Aflaki, 1983, p. 2, 804). Valad reached in new experienced and exquisite positions in Tarighat path and guided seekers following that and his father Mulana and other grandee of Mulaviyeh Tarighat trainings. In this opinion, Mulana words were so eminent and it should be mystic like Bayazid who could get this truths. (Aflaki, 1983/ 1, p. 434). As a result, he made description to his father toughts and exposed spiritual secrets for peoples (Sultan Valad, 1980, p. 472).

Current research which is on library studies base with analytical descriptions method, aimed to show how much the trainings present in Masnavi Maanavi, reflects in Sultan Valad Masnavi’s, and what strange expressions were used by Sultan Valad in it’s description and illustration? At the beginning of every subject, Mulana words analyse and explain, and after that, Sultan Valad views express and will revealed these new concepts from spiritual subjects. In this regard, this study could represent reflection emounts Masnavi Manavi trainings in Sultan Valad Masanavis introduce Sultan Valad more and more to researchers.

Human being enter in Solook route in purpose of reaching intended destination and cognition his spiritual existence, but supreme goal, which is reaching to scarification in Allah grade and cognition survival position, is not possible for everyone. On the other words, Saalek could reach to truth derivation, that is by contravene authority from himself, hearten in divine saints love and walk by these grandee training shining light and pass continuation and maelstrom of Solook route, healthy. Mystics, everyone, manage program for Saalekan, relying on their scientific power and intuition experiences and with this strategy, guide them from matter world perigee to virtually world. Mulana and his following Sultan Valad, are raised different subjects, in terms of spiritual Solook; in this research, some subjects evaluated. 1/ Solook and mortification and self-fighting which included: 1-1: abandon self-will and reaching to beloved court. 1-2: concupiscence and good doings lapse. 1-3: self-mortification necessity. 1-4: Jihan with himself. 1-5: killing himself by God attention and divine view of mature human. 2/ mystic Solook and hunger necessity which included 1-2: acclaim to hunger. 2-2: hunger and mental exaltation. 2-3: hunger belong to divine and gentlefolks. 3/ mystic Solook and solitude and Chele Neshini which included: 3-1: solitude necessity. 3-2: existence in front of complete human beyond of Chelleh and solitude. 4/ mystical Solook and God mention necessity which included: 4-1: acclaim to mentioning. 4-2: mention to let human go from attachment lock. 4-: mention to burnish thought. 4-4: oral mention and heartfelt mention. 4-5: mentioner degrees. 4-6: mentionfrom divine side. 4-7: correlation between mentioner and mention and mentioned. Valad, who demonstrate Mulana tought, try to explain and detail his father words, relying on tought heritage of Mulavieh group and it’s observational learnings, and guided followers by this strategy to divine nearness derivation.   

. It could be concluded, from collaborative trainings of Mulavi Masnavi and Sultan Valad Masnavi, that Mulana believes the major route of self-examination is mertification and self-fighting and believes, one follow his curnal desire, stop from ascension to heaven. Also, Sultan valad believes attention to animal side and loosen divine side of human existence, results human to reman in soil world. Aaref Balkhi believes, soul is like a mouse, which destroy human worship, because contaminate human worship and deeds to affectation. Sultan Valad, too, following Mulana, believes folling concupiscence cause wasting doings. In Mulana opinion, no treasury would reach without ascesis afflication, and Saalek could reach to edification and refinement, when restrain oneself by living hard and moritification. This opinion appeare in Sultan Valad Masnavi’s, too. Mulana emphasize not be deceived by oneself, because never can be sure of his death, maybe if it is possible, continue his deceiving. In this regard, the remedy is Jihad with self, which, is possible with complete mortal attention. Sultan Valad, too, know the continue Jihad with self, in essential difficulties of Solook and believes that complete human could release Salek fromself devil by divine view. Mulana, know arbitrary hunger, among one the supreme Solook principles and try to save this divine soul blessing from overburding and cause it’s flying in divine universe. Sultan Valad, too, following his practical manner of his father, Mulana, forbidden Salekan-e-Tarighat from long haired to secular foods and believe, hunger obligation would make the heart clear and glossy and prepare theophany the beloved saintship preliminary. Mulana and Sulatan Valad know the hunger belong to divine court specialists. In mulana thought, when the companion were inharmony with Salek, solitude is necessary, on the other hand, when the companion were good, Salek should remain beside his sacred partner. However, in complete human view, presence is better than Chelleh and solitude. Sultan Valad, like Mulana, cherish presence by divine saint and believe the solitude should be from strangers, not from selected human. Mulana, knows the God mention, burning the sensual demands and believes that human could discharge the heart from strangers by undertaking mention and released from mental trap. This idea exist in Sultan Valad Masnavi, too. In Aaref Balkhi opinion, mention devided in two type, oral and by heart, which heartfelt mention could discharge Salek existence from stranger. Sultan Valad, too, by dividing mention to oral and by heart, prepare heartfelt so much and believe true Salek should pay from entire to divine mention. Both Mulana and his son Sultan Valad, knows the mentioner degrees different and believe that mention is from God sake and in upper degrees, mention, mentioner and mentioned become one.

Molana Jalal-Al-Din is one of the mystics who never ceased his quest for Allah during his life and successfully reached the heights of wisdom by consistency in the mystic way. Molana grew up under the supervision of a wise and enlightened father who was in companionship of great people and benefited a lot from spiritual powers. When his father died, Borhan Mohaghegh took the responsibility of his guidance and elevated the young Molana in mystic science and made him one of the saints who was in love with Allah. After Borhan Mohaghegh guidance, Shams-e-Tabrizi promoted him to the highest levels of devotion to Allah.In addition, there was an appropriate and suitable condition for Soltan Valad, to grow spiritually. He was an invaluable and experienced father who help him pave the way in spiritual growth and help him pass the hard and uneventful mystic path. He considered his father as an everlasting wise and insightful man and believed that the other saints sacredness is because of his father leadership or Velayat (Soltan Valad, 1363:497).The same as his father, Soltan Valad had a close companionship with the ancestors of Molavi's way and apperceived the presence of Pir-e-Termez and even remembered his words about the mystic way and made use of them in his teaching. Moreover, he was one of the companions of Shams-e-Tabrizi and received lots of guidance from him (Vaseghi et al, 1393:184-189). He respected all the fellows and followers of Molana and sought their assistance along his mystic way. Even when he was selected as the leader of the Molana's way, he never ignored the great men like Karim-al-din Baktmar and was constantly proud of his companionship (Soltan Valad, 1363:610).Sultan Valad trained by the instructions of the pioneers of the Molavi's way specially Molavi, unravel the secrets of magnificent thoughts of his father by creating works such as Masnavies (Ebteda Name, Robab Name and Enteha Name) and the Divan of Poems and Maaref. As such he provided the researchers with a new explanation of his father's mystic experiences with new interpretations. The survey of his works indicates that SultanValad not only rendered Molana's thoughts, he had also attained some experiences and revelations in the practical mystics. Nevertheless, Molana's greatness and his great works kept SultanValad in isolation and that is why his works did not receive the attention they really deserved from the scholars.

This study is a basic research done in the library using the descriptive-analytical method. First, the issue of mystic way was scrutinized through the study of the Masnavi Manaavi and the Masnavis of Soltan Valad and then Molana's and Soltan Valad's viewpoints about the issue of mystic were studied and analyzed. Beside the common conceptions between the father and the son who were both the followers of Molavieh way, Soltan Valad's novel explanations and interpretations of his father's words and his new visions were studied.

In the mystic viewpoint, in order to reach the truth of one's existence and attaining integrity, a person has no other option but entering the mystic way. The mystic way is to move toward the sanctuary of Allah, the movement in which there is no shortcoming or flaw form the lover and what is important is to reach the Allah sources of unity. The real mystics avoid all sources of evil and bad deeds and devote all their mankind characteristics for the sake of divine characteristics (Nasafi, 1381: 103). Nasafi, the author of Zobdato-al-Haghayegh believes that: “mystic way is to move away from the devil words to the divine words, from the devil deeds to the divine deeds, from the devil moral to the divine moral and forgetting yourself and become unite with Allah” (Nasafi, 1381: 103).The mystic way is a spiritual movement which leads to self-realization and this way he can recognize the unique Allah (Abarghohi,1364:95). Attar Neishabori considers mystic way as a necessary condition for self-realization and believes that if the mystic knows himself well and gets to know this fact quiet well, he can see his level beyond the angles and the saints and thus he can reach high spiritual positions (Attar, 1388:198). The mystic way is to select a voluntary death. The true men who resort to the magnificent Allah refuge would attain a wondrous truth and reach the infinite secrets beyond the material world (Semnani, 1366:68). Molasadra considers the real mystic as someone who tries to look for Allah through his heart and does what is appropriate for a follower by following the rules of Quran and the Prophet and Ahlul-Beit (AS) (Mola Sadra Shirazi, 1360:80).After finishing the mystic period, the mystics are divided into two groups: some are the members of companionship and live among the ordinary people and the others choose to be secluded (Nasafi, 1386:121).There are many words and thoughts about the mystic way in the Masnavi Maanavi which Soltan Valad has been affected by and has talked about in his Masnavis and has provided some unique interpretation for them.

 From the investigation of the mystic way in Masnavi Maanavi and Soltan Valad's Masnavies, it can be concluded that these two followers of the Molavieh way have many common viewpoints and that Soltan-Valad has been affected by his father's thoughts and viewpoints and has also used his experiences and his mystic revelations to give new view points and interpretations. Molana hears the return to the real homeland from the panpipes (Ney) and Soltan Valad based on Molana's thoughts, thinks of lyre (Robab) as the secret to return to the spiritual worlds and believes that if Ney only conveys one message, there are many hidden groans in the Robab and therefore it better describes parting. Rabab, which is the sign of true lovers, reluctantly calls on Allah to taste the joinery. Robab also speaks of the unseen worlds and illustrates the endlessness of these heavenly worlds.Molana refers to the homeland in the hadith "loving the homeland is from to Allah" as divine temple. Sultanvalad while confirming Molana's belief, believes that when the man joins his real land, he changes from a lover to a beloved and will be united with Allah the way Halaj did. Molana and Soltan Valad both believe that every little component will finally return to its totality and will join its type. Therefore, the human should know his real nature by knowing himself and if he is among the true believers, he should not stay in the materialistic world. According to Sultanvald, all senses and forms have been originated from Allah, so they must return to their origin. He believes that the message of all the Qur'an's revelation is to return to the true homeland.In Masnavi Maanavi, Molana enquires the mystics to release their souls from the lust and whims by avoiding the material world and this way arrive at the devotion stage and perceive the spiritual affairs by their hearts. Soltan Valad believes that quitting the material world means the negation of everything except Allah. With the interpretation of the hadith "believers do not affect by the same vice twice" he affirms that the human should not be trapped by the materialistic world and dreams because he has been deceived by it several times.Molan insists on the necessity of having a spiritual company in the mystic way and believes that the lonely mystic will lead to deviation. Soltan Valad asks the mystics to accompany the real mystics and if they cannot find a spiritual leader they can seek a spiritual company. He also believes that if the seeker does not reach his goals with one disciple, he must hire a new disciple to achieve his transcendent goal. Of course, this disciple must have a luminous alliance with the former disciple, and both think of a common goal.In Masnavi Maanavi, Aref-e-Balkhi asks the mystics not to be satisfied at any level of mystic stages and never feel they have reached perfection. This concept is repeated in Soltan Valad's Masnavis as well. SultanValad also affirms with the interpretation of the hadith " everyone who spend two days the same, he is a loser" that the mystics should always be improving and if they don't see any improvement in themselves, they must have been stuck in the mystic way. So it is on the seeker that like Prophet Moses (pbuh), find somebody like Khezer (pbuh) to follow. SultanVald confesses that by Moses and Khazr (AS), he means Molana and Shams, because Molana, despite the high spiritual level, returned to Shams. In Molana and Soltan Valad's doctrine, the level of mystics are different. In Valad,s idea, the saints who have reached the beloved state are superior than the other. He believes that Shams Tabrizi, who was a real lover of Allah, also led Molana to this stage. Before Shams arrived, Molana classified at the second stage of believers.Molana believes that mystic is of two types: moving to Allah and moving in Allah (Allah's characteristics). Moving to Allah is finite but moving in Allah is infinite. According to Mohaghegh Termezi , Soltan Valad has also believe in the same division for the mystics: Moving to Allah and moving in Allah. Based on his ideas moving toward Allah is low rank level but delving into Allah names and attributes will reach the seeker to Allah. According to SultanValad, the seeker in moving in Allah and in the realm of closeness, every moment sees a new power and a new world, and there is no end to the wonders of this stage.

The present study seeks to investigate the influence of Abu Nasr al-Sarraj Tusi's book Al-Luma Fi al-Tasawwuf and Abootaleb Makky’s Ghoot ol-Gholoob regarding the subject of Sama on Abu Hamid Muhammad al-Ghazali's Ihya Ulum al-Din (492 AH). The approach in this study is a descriptive-analytical one. Research on Ihya Ulum al-Din helps to better understand the culture of Sufism and Persian literature. In this study, samples quoted from al-Luma and Ghoot-ol-gholoob by al-Ghazali in his Ihya are investigated. These include various subjects like Wajd (spiritual ecstasy), Sama, and the views of the Prophet of Islam (PBUH), his companions, and the elders of Sufism. Most of these excerpts are the sayings of Sufis and anecdotes about them. The results of the present study showed that Al-Ghazali uses the materials from al-Luma in several ways. Sometimes, he directly quotes the exact language of al-Luma, but other times he elaborates on or summarizes the material as he deems it necessary. Another method used by al-Ghazali is that of presenting the material with a different classification and format. The precise statement of the chain of sources of a quote is not very important to al-Ghazali.

This study, based on library studies and written in a descriptive-analytical manner,The researcher examine comparatively the topics of "fate" and "unity of existence" in Masnavi Molavi and Masnavies of Sulan valad (Ebtedaname, Robabname and Entehaname). The results show that Fate is one of the most basic teachings of Maulana and Sultan valad. From their point of view, unless the mystic reach the state of Fate, he cannot reach ascension; by reaching the threshold of Allah glory, he will see the image of Allah in his heart. Therefore, true survival is in the realm of fate not life. They also consider proliferation as a credit matter and believe that existence is the real truth but understanding this unity is only possible for those who burn their virtual existence against Allah. Molana and Sultan Valad speak of the unity of Allah and the perfect man andconsider the life of the divine people to be one with Allah.

Sultan Valad is considered as the elder and pioneer of the Mawlawiyya way who followed his father Mawlana Jaladodin and imitated his father style in creating texture. This way he tried to explain his father thoughts and worldview. Although Sultan was very influenced by his father’s discourse in his works, he has gained some new experiences with practical action, and this has caused the creation of novice ideas on some of the topics of theology, Quran and Hadith and Islamic mysticism. Reflection on Sultan Valad works shows that he has a great tendency to interpret like other elders of Mawlawiyya way. Many of the interpretations seen in Sultan Valad’s works affected by Shams Tabrizi's writings and his father’s works. The authors of this study, which was based on library studies and was done by a descriptive-analytical method, analyzed Sultan Vald's new insight with regard to the interpretation of Quranic revelations in light of the speeches of other Sufi elders, particularly Mawlana and early mystical commentaries. The authors tried to answer this question: what innovations did Vald have in interpreting the Quranic revelations, and to what extent did his attitude differ from that of his predecessors? The result of this research reveals that Sultan Valad considers production of devotees’ poetry as the interpretation and narration of divine words received from words of relation. He believes that the disciples are dominant in all aspects of the Qur'an but all divine secrets cannot be put in tangible words and phrases. In addition, Sultan Valad addresses the appearance and inner meaning of Quran revelations.

Borhanoddin Mohaeghegh Termezi is one of the salient features in Islamic mystics and who comprehended the presence of Baha valade balkhi in his youth. He reached the higher degrees of mystics under his support. After the death of Bahaodin, Seyyed took the responsibility of guiding Molana Jalaledin and he guided him to mystic path and the destruction level in a way that he could tolerate the companionship of the king of lovers- Shams Tabrizi. Deep thinking in his education book reveals that he has great thoughts in mystic path and these thoughts made a huge improvement in the thoughts of great men like Molavi and Soltan valad. He is one of the mystics who understand the unity of existence and the regards multiplicity as invalid. Borhanoddin also knows sanctity as heart recognition with which everything can be a sign of God. Beside this, Seyyed Serdan explains about mortification, invocation of God and observing forty days seclusion which is an obvious reason for his maturity in mystics. In this study, after having a short look at the Borhanoddin’s life path, his most important mystic thoughts will be analyzed.

Eftekharnameh-e-Heydari is about the battles of Imam Ali (peace be upon Him). The book is composed in two parts: one covers the period of the Holly Prophet (peace be upon Him) and the other is about the period after His demise. Written by Mirza Mostafa Eftekhar al-Olama (1284-1327 AH) in 1304 AH, Eftekharnameh-e-Heydari is made up of about 17000 verses. Like all other instances of epic poetry in Persian literature, Eftekharnameh-e-Heydari has been heavily influenced by the Shahnameh. The research question of the present study is to identify whether Eftekharnameh has a proper and coherent structure as an epic poem. In answering this question, the study evaluates the epic inklings of the linguistic and rhetorical features of the poem and its literary position. In this evaluation, the analytical descriptive method is utilized. The analysis of epic features in this work is based on the fact that literarily and linguistically speaking, these features are those expressive components whose presence in a particular work can turn it into an a typical literary example of epic poetry. The study believes that compared to other religious epic, Eftekharnameh has a mediocre literary position, and this mediocrity is due to the poet‘s youth and literary immaturity at the time, it is thought, he was writing this work.

With the Constitutional Revolution in Iran, materialism thoughts emerged in the literary works of some intellectuals of the time, such as Mirza Melkum Khan. Following the Russian revolution, these thoughts were accompanied by the idealistic thoughts of Persian authors about liberty and justice. With the spread of the Toudeh Party in Iran, materialistic thoughts began to be considered as progressive and gained considerable popularity among Persian poets. The foremost feature of this mode of thinking is the specific images of God, religion, human, nature, society, historical dialectics, disappointment and nihilism. Ahmad Shamlou has decorated his poems with materialistic thoughts about these items. The major focus of Ahmad Shamlou’s poems is on materialism. In his school of thought, the evolution cycle, human dialectics rather than material and spiritual dialectics, nature and reincarnation dialectics are formed to replace the theistic thought.

Jamali Tabrizi is one of the eighth and ninth century’s unknown Khamse storytellers who had written five Masnavis in response to Nezami Ganjavi. There is little information about his life and a part of our knowledge about his birthplace and family is from what was mentioned in his works. From his works, it can be inferred that he was born in the second half of the eighth century and lived until 828 AH. The Khamse of Jamali Tabrizi has 19648 verses and contains Masnavis "Tohfat-ol Abrar", "Meher -o Negar", "Mahzoun -o Mahboub", "Haft Awrang" and "Anoushang Nameh". The only known version of Khamse Jamali is a Manuscript number "1284" in India Office which is held in the Great Britain Museum. The first poems of Khamse are dedicated to Timurid rulers, and the last poem is dedicated to one of Qara-qoyunlu monarches. Unfortunately, the rulers did not pay attention to him and he was one of the unknown and disappointed poets of Iran.