mehdi malek sabet

 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.

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.

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.

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.

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.

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.

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.

conceptual metaphor is a subject in cognitive linguistic that it is a review of metaphors that are in the consciousness of the author or speaker as part of the system of thought him; address this issue can be useful to recognized intellectual infrastructure of writer and its various dimensions. Mersad-al-Ebad bye Najmuddin Razi (573 - 654 H. h) is one of Persian mystic books in Persian language that has been written with using of the analogy, the metaphor, verses and sayings of rampant in the field of Islamic mysticism. Bye review of conceptual metaphor of ‘seed’ in this book, it becomes clear that the author paid a special attention to the metaphorical sense in his book; after classification conceptual metaphors of seed in the book related to conclude that these metaphors, formed base on a broader metaphor of ‘the universe is seed’ and in the end the metaphor of ‘God is farmer’. Roots of this metaphor can be searched in the cultural, social , geographical , language and partisan dimensions of Najmuddin Razi mind.

Masnavi-i Manavi is an impressive work in the realm of Islamic mysticism, where Molavi using his Quranic discourse, provides disciples with many teachings. He also has certain opinions regarding Quranic interpretations and by means of his mystic intuition, he tried to explicate different semantic aspects of Quranic ayahs. The first person who imitating Molana wrote another Masnavi was his son Sultan Walad who enjoyed the teachings of Masnavi-i Manavi. Although he found a new way of experience in mysticism, his cognition and logic are very much affected by Mevlevi Order especially his fathers. Pondering on his three Masnavies reveals that many Quranic interpretations available in Molana’s Masnavi have been reflected in his work. In the present article, the authors try to examine the viewpoints of Molana with regard to Quranic interpretation and meanings and weigh how much they influenced Sultan Walad's Masnavies.
The results points to the fact that Molana and his follower, Sultan Walad, consider their writings as Quranic interpretation and believe that the words of Allah's fāni spiritual men are illuminating for human beings as are the Quran's divine revelations. As a result, the Quran's interpreters are those who have really reached Allah not the servants of their desires. In their viewpoints, the Quran has different layers of meaning and merely relying on the surface layer does not befit Allah's spiritual men at all. Molana believes that Allah's wvasel (joined) men can only understand up to the third layer of the Quran, but Sultan Walad believes that spiritual men understand up to the third layer and understanding a layer beyond that is only in the monopoly of Allah's true lovers.

Bahaoddin soltan Valad is known as one of the most powerful scholars in the Molaviye path. Not only he did his best to improve this school but also he explained and described his father’s thought (Molavi) through his high scientific and divine power and he could create some books following his father that were very worthy in establishing the Romi scholar’s thoughts. Beside triple Masnavi and poetry book, he had a collection of prose called Maaref.
Deep thinking in this book shows that Soltan Valad had a unique dominance over Quran and prophetic anecdotes and he provided basic ideas about the central points of mysticism such as unity of existence, sanctity, dignity, observing forty days seclusion, mystic audition and… based on his own thinking and his father’s epistemological heritage.
The authors of this investigation with a look at Molavi’s thoughts will investigate most of mystical concepts existing in Maaref book of Soltan Valad.

In this type of criticism، the main elements that a critic takes into consideration are rhythm and rhyme، vocabulary، syntax and word order، and forms of imagination. In the standard epic language، i. e. Shahname، all these elements help the typical literary epic and recall thought epical contents، but in some epic works after Ferdowsi، it is seen that the main epical elements have been separated from context and have made the epic language oscillate and even have made it similar to lyric language. In order to find out this issue، we decided to review the main elements of epic language in a secondary epic، i. e. Ibn Hessam Khusfis Khavaranname. In this review، it has been specified that the poet has been nearly successful in using most elements of epic language including side rhymes، epic vocabulary، syntax and a fluent epic language، although unreal imaginary content has influenced the poet''s work، and as a result non-epic vocabulary and combinations have been imposed on him، and this fact has kept his language away from the sound standard epic language.

Manifestation argument is one of the important aspects of Islamic mysticism, that through it will be discussed how the creation is.According to this theory, the existence is one, and that is existence of God, and all of worlds, in fact are manifestations.In Islam and Quran, the trueunderstanding from Sura of Tawheedis expressed as a way to understand the true monotheism too.Hence, in this study, we had scrutinedthe mystical interpretation ofIbn-e-Arabi and some of his commentators, and their reflection in poems and ideas of poets thattypical had accessibledfrom his school or are settle from his works commentators.Ibn-e-Arabi, in interpreteof primeverse of Sura of Tawheed, had interpreted "Hoo" to essence of the divine that is the first rank of divine manifestations. Then, he had known "Allah", sing of divine names and attributes manifestations.The same topic by usingIbn-e-Arabi's proper term, had reflected inPersian mystical literature.We can found the evidences of this in poemsof Shabestary, Shah NematUllahWali, Abdul Rahman Jami, BideleDehlavi and many other mystic poets of Persian literature. His otherinterpretations from verses ofSura of Tawheed are the same of his interpretations of first verse.The results of this study are show that we can found Ibn-e-Arabi' smystical interpretations, in poems of manymysticalPersian poets, for example: Fakhruddin Iraqi, Ohad al din Maraghehi, Sheikh Mahmoud Shabestary, Shah Nemat Ullah Wali, Abdul Rahman Jami, Bidel- eDehlaviand Saeb-eTabrizi. The reason for this is high frequency of use of specific terms of Ibn- e-Arabi in their poems, and this is show that these poets were influenced by his ideas.

Jalal Al-e Ahmad (1923-1969) was a committed, idealist and pragmatist author who had been a short story writer from 1944 till he died. The remarkable factor I his stories is the techniques of the author's presence in his works which sometimes has an interfering and sometimes an indirect role. At any rate, the author's presence is a result of the specific attitude of the author. On the other hand, the novels by Jalal Al-e Ahmad such as The Tale of Beehives, The School Principal, By the Pen, and The Cursing of the Land, which have all been written in the last decade of his life, are also the result of the author's attitude towards the form of story. The present paper attempts to investigate the author's presence, its relation with this specific attitude, and the factors causing his presence in the stories.The author's presence in the said stories can be considered to be the result of his obligation: he regards story as a means for informing people in special political, social, and cultural conditions. By explicitness and relying on traditions of Iranian stories, the author attempts to fulfill his obligation.

One of the issues in modern criticism is the study of language of the literary works. The framework suggested for studying the epic language has focused on the reading of the language of epic poetry at different phonological and musical, morphological and syntactic, rhetorical and literary as well as theatrical levels in order to describe the quality of literary type of epics in language. For this purpose, through the innovative critic theories, mainly formalism, and based on the standard epic language (Shah-nameh Ferdowsi), the framework has been suggested for the study of the epic language at different levels. Subsequently, the paper is going to clarify the necessary indicators and illustrate the quality of them in the epic language by applying a number of evidences from epic texts, in particular Shah-nameh Ferdowsi, in order to access two goals: not only achieving the indicators of epic language but also examining them in the epic poetry and finding how the poems after Ferdowsi were or were not successful in the application of the epic language. According to this framework, it has been shown that Bazel Mashhadi, for instance, has not been successful in his using of the epic language. Moreover, the epic poetry as well as its created images, in some different aspects such as rhythms, composition and coherence, has a range of deficits as well.

There is no doubt that Shamsodin Mohamdade Tabrizi, as one of the greatest theosophists in the Islamic theosophy's arena, is a well-known mystic of the seventh century. After migration, he based a new way of the theosophy's culture between Moslems considering the great fundamental mutation he made with Mowlavi's thoughts. Shams has left to us many interesting ideas in diverse chapters of theosophy in his only collection of essays called the Maghalat, each of which seems to be unique by itself. One of these ideas is his discussion on "Sighting the God".In this article, first we introduce "Sighting the God theory" briefly, next we describe Shams's theory in a categorized way and then we find out the way that his concepts and thoughts have affected Mowlana's opinion and his poems in Masnavi and the way he has reflected this issue in his book.

Undoubtedly, one of the greatest theosophists in the arena of Islamic theosophy is Shams al –Din Muhammad, known as "Shams Tabrizi" the well-known Sufi mystic of the seventh century AH. Who caused a great spiritual change in Jalaluddin Mawlavi. His views on variety of mystical topics available in the only text ascribed to him, "Maqalaat-e Shams" compiled by others, are highly remarkable. He has innovative, unique views on Qur’an hermeneutics and interpretation that have not been discussed yet. Interpreting Qur’an, he reveals new layers of its which astonishes every learned researcher of Islamic mysticism. In this research we first introduce Shams’s views on interpretation in general, and the necessity of considering them, then study his views on the Qur’an hermeneutics in particular, in a systematic way. He believes that the perfect man of his time is the manifest of the Qur’an. He believes that there is no end for the layers of the Qur’an, and it is superficial to claim it has seven or seventy layers. He knows the Prophet Mohammad as the first person to interpret the Qur’an. In a general classification, we can see that Shams has used four ways to interpret Quran: 1) to interpret a word as it is used for another word or concept, 2) to interpret a verse by adding a word 3) to interpret a verse through providing the certain reason for its firs revelation, and 4) to justify some terms and expressions.

Sheikh Ahmad Jām is among the mystics whose interlink of life events and charismatic characters have been a source of misunderstanding their true face. This misinterpretation is sometimes very great; for instance, the distance between the two Sheikh Jām’s pictures, one in Maghāmāt-e Zhende Pil, and the other originated from his works, is as great as the distance between myth and reality. The contradictions and paradoxes related to his character and thought have made him one of the most controversial figures in Persian mysticism. This article, after defining the concept of charisma, briefly deals with Iranian charismatic mystics, and then, referring to some unbelievable charismas of Sheikh Ahmad Jām mentioned in Maghāmāt-e Zhende Pil, brings multiple evidence in order to come as close as possible to the true character of Ahmad Jām.

Theology or Islamic Philosophy is one of the branches of Islamic sciences that has progressively developed in some periods among Moslems. An important subject of this science is the problem of Tajseem, God’s throne and Istiwa.The aim of this paper is to find answers to the following questions: what is Sanaee’s view about these terms, and whether there are any differences between his ideas and those of other Islamic sects? Finally I have described the denotation of these idioms; then I have discussed their historic backgrounds among different theological sects and, at last, I have pointed to similarities and differences between Sanaee’s view and those of other Islamic theologians.

Farrokhi Yazdi is a bereaved man who sacrificed himself for the cause of freedom and independence and illuminated the light of liberty with tenderness. The antagonism he felt toward injustice and the original source of his expression is indebted to the people of a city renowned from ancient times as “Dar al-Ibadah”- place of worship- and to a culture originated in Islam and Iran. In the present article, an attempt has been made to depict religious aspects of Farrokhi’s poetry as well as to introduce their limpid sources. Thereby, some concepts like Theology, The Day of Judgment, Paying Attention to Men of God, Quranic Learnings, and Religious Ethics have been discussed. The writer of this article concludes that although the aforementioned ideas have not been Farrokhi’s main concerns of thought, and they have not appeared in his mind and work consciously and abundantly, they are- though few in number- indicating a familiar culture which has inspired and inseminated his thought.