مثنوی معنوی

 The science of hermeneutics examines the flow of understanding and its methods. What is the text, what is the meaning, what signs are there to reach this meaning and what is the role of the audience in front of the text. The origin of this science goes back to the interpretation of holy texts. Trying to understand the true meaning that only the possessors of knowledge can understand.

 The method of data collection was library and descriptive-analytical method was used for data analysis.

 The topic under discussion in the science of hermeneutics is texts, and how the audience understands the text and their unanswered questions is a topic that is followed in this science. Traditional hermeneutics believe that the text has a definite meaning that must be discovered. In contrast to modern hermeneutics, they have declared the death of the author, in the sense that the text is re-created with each reading. Hermeneutic discussions have also been extended to literary texts due to the similarities between literary texts and holy texts, and one of the books that has a lot of potential for analysis from the hermeneutic angle is Masnawi Ma"ani.

 The results of the research show that Rumi has used donkey, snake, wolf, dog, lion, cow, mouse, etc. in order of frequency as a symbol to introduce the self.

Panch Tantra or Kalila and Demaneh among the masterpieces of mystical and philosophical wisdom of ancient Indian literature with the excellent translation of Nasrullah Manshi from the 6th century of Hijri in the literature of Persian language and literature with the discourse of education and ethics has been noticed by many thinkers of Iran including Rumi. It is because the rich Persian and Sanskrit languages of the land of Iran and India have long been the cradle of mystical and philosophical thoughts, meditations and enlightened wisdom. The author of this research aims to investigate and criticize the allegorical discourse using the method of comparative content analysis. First, the allegories of the Jackal in Panch Tantra and Masnavi Manavi were extracted and analyzed, and then a comparison was made between these two works. The main sources include authentic versions of the Panch Tantras in Sanskrit and Masnavi, as well as articles and books related to the analysis of comparative literature. This research shows that jackal allegories are used in both works as an effective tool to convey mystical and philosophical concepts. By using these parables, Rumi has been able to express mystical teachings in a story-like and understandable language for general and special audiences. The comparative analysis of these two works clarifies how the Sanskrit language and classical literature of India had a deep impact on Persian literature and the mystical thought of Rumi. The findings of this research show that Rumi deepened mystical and philosophical concepts by using allegories of the jackal and other animals. It is to express Ishrakhi wisdom in a sweet and story-like language. This method has made general and special audiences easily communicate with these concepts and benefit from mystical teachings.

Responsibility in the sense of acknowledging one's role in experiences plays an important role in the way humans deal with themselves and society. Responsibility is an issue related to all areas of life, and from the point of view of research, it is an interdisciplinary issue that is also investigated in various areas, including religious, mystical, literary and social sciences, despite the fact that it is related to the field of psychology. In this article, the issue of responsibility has been investigated from two psychological and literary-mystical perspectives. From the psychological viewpoint, responsibility has been investigated using Alfred Adler's school of thought and from the literary-mystical point of view, Rumi's school of thought has been taken into consideration. Maulana and Adler consider humans to be responsible in dealing with problems and both of them are against thinking that humans are victims. Both Rumi and Adler ideology seek for the root of problems within the human being and see the external problems as a reflection of the human being. As they believe, in order to solve the external problems, the internal issues should be resolved, first. Adler does not consider the feeling of unhappiness to be dependent on external factors and social conditions, but considers it an internal factor, and Rumi believes that all external factors act according to God's will and divine providence, in accordance with a person's internal merits, and the person himself is responsible for their performance.

The Masnavi is referred to as the outcome of a lifetime studying of the Quranic teachings, and has claimed the Holy Quran as its most important model. Just as in the verses of the Quran, there are parallels and similes, and some of them are difficult and must be deciphered. Precisely, some of the Masnavi verses follow this trend, and multiple investaiations have been taken into account by the researchers on the Masnavi and Mowlavi's lyrical fields to find out about the causes and factors and the ways to unravel it. In addition to a library review and with a descriptive-analytical method, experts’ opinions have been addressed in a case-by-case manner. Verses from the introduction of the second book, which are ambiguous and controversial in researchers’ and reporters’ opinion have been examined and the differences of views, especially in terms of its address and change, have been stated. While examining such viewpoints, it was found that due to Mowlavi's special style and the predominance of passion and mania in some verses of Masnavi, the audience changes from time to time without the presence of recitation in the verses, and the readers may face great difficulty. Furthemore, each of the commentators have chosen a special meaning to overcome this difficulty, and some have even pointed out the existence of various possibilities in the verses and the controversy and difficulty of determining a single audience and the type of audience. Differences in manuscripts and the oldness of the text alongside interfering with the mystical or philosophical view of commentators in understanding or imposing meaning on the text are among the other cases of ambiguity. Furthermore, disregarding the spiritual states of the poet and his passion and language and expression style in the mentioned verses various interpretations about the verses are also worth-mentioning.

The goodness or badness of deeds is one of the most important theological and religious topics and theological practices, and due to its nature, a difference of opinion has arisen between scholars and theologians. is that these verbs are inherently good or bad. Some have insisted on its rationality and some call them Shari'i. Ash'ari and, following him, the Ash'are believed that goodness and ugliness were legitimate, and the Mu'tazila, in contrast to the Ash'ara, believed that goodness and ugliness were subjective or rational. Along with them, Matridiyeh has invented the opinion of the middlemen and considers some matters to be legitimate and some to be rational. Maulana interpreted goodness and ugliness as beauty and ugliness about nature and thought more about its necessity and result. In this article, we will examine and explain the examples of goodness and badness, citing evidence from the spiritual Masnava that is mixed with the narrow thoughts of Maulavi's hard-working mind.

Lakoff and Johnson's research in the field of metaphor proved that the uses of metaphor are not limited to the field of literary studies and are rooted in human thought that one of the manifestations of it is language. Conceptual metaphor is a term in cognitive linguistics that explains most of the metaphors around us along with the origin-destination pattern. In Masnavi, Rumi has used the conceptual metaphor of light as a linguistic tool to expand cognitive meanings and concepts. This research answers the question through a descriptive-analytical method How does the contemporary theory of cognitive linguistics match the conceptual metaphor of light in Masnavi? Finally, we concluded that the conceptual metaphor of light refers to the absolute essence of Hazrat Haqq, the mirror of guidance, the guide of the religion, the sun of truth, and the expression of Ana al-Haqq (I am the Truth) of selected saints. Due to the large volume of Masnavi's hundred verses, a statistical sample was selected from the second book, in which the word "light" is used 122 times.

Since a sentence is the largest unit in Persian language and a compound sentence is broader than that, we aim to examine verbosity in the Masnavi through compound sentences as a measure of verbosity, focusing on role and reference grammar and its capabilities in compound structures. It seems that proving rhetorical concepts with the help of Persian grammar and specific linguistic variables can be more beneficial in providing more scientific results. The research method is descriptive-analytical, with random selection of continuous stories from the beginning, middle, and end of the six volumes of the Masnavi, equivalent to 1314 verses. It appears that the overlap of the concept of verbosity with pragmatics in role and reference theory, due to its involvement with the context governing the discourse, and the overlap of the rhetorical concept of verbosity with the use of compound sentences, where the subordinate clause is placed marginally to the main clause and extends the discourse, can provide more scientific reasons for the aesthetic judgments of this work .

Jacques Derrida's dissemination theory is one of the key and important concepts in philosophy and literature, which deals with the analysis of language and the transmission of meaning in literary texts. According to this theory, meaning and reality are created through language and texts, and each text and speech has different dimensions and exposures that change based on historical, cultural, and social conditions. In this theory, dissemination means the effect or impact of language on the meaning and identity of the text, and it shows that language and text can never convey the meaning absolutely and transparently, and meaning is always exposed and influenced by language and text. Dissemination actually consists of these different linguistic and cultural influences and roles that are present in parts of the literary text. In this research, the authors analyzed and reread the story of Hunting and Lion from the first book of Masnavi Ma'navi, based on Jacques Derrida's model of change of meaning, using the descriptive-analytical method and relying on library studies. The results show that the story of Hunting and Lion consists of twenty-seven parts, four of which are considered as an internal discussion and have a narrative, interpretive, and allegorical approach and are in the domain of changing meaning because they bring up another story and are separated from the narrative structure governing the story. In addition, in the twenty-three parts in which Rumi talks about the story of Hunting and Lion, only the first few verses are dedicated to the narration, and the other verses include Rumi's description and interpretations and show changes in meaning.

Sociology of literary vertu is one of the branches of sociology of literature that examines the formation and development of literary vertu among people and the factors affecting it. The main purpose of this research is to investigate the sociology of literary vertu in Masnavi Manavi, and the main question of the research is, what are the main and underlying factors of literary vertu in Masnavi Manavi? The research method in this study is descriptive-analytical. The results showed that innumerable factors can be involved in the formation of a literary work, and the Masnavi Manavi book was no exception to this rule. After the Mogul attack on Iran, the people of this country were faced with a kind of despair and emptiness that the only way to save them was to seek refuge in mysticism, and the mystical texts of that time have done this task well and of course, Masnavi Manavi. In addition to the collective spirit of the time, political and social events can also be considered involved in creating this work. Also, what can be mentioned most of all as the unique features of Masnavi Manavi is the literary work itself, the way of paying attention to the audience, or in other words, the element of the audience, and finally, the unique way of telling stories.

Daqhughi's story in Masnavi Manavi is a multi-layered narrative that can be analyzed from different angles due to its fluid structure. One such analysis is to understand the features of mystical experience that constitute the essence of this parable. The mystical experience involves moments of fascination and vision in which a person experiences an extraordinary journey and is in communion with the transcendent world. Many intellectuals in the field of mystical philosophy have tried to understand the nature of this phenomenon. Among them, William James and Walter Stace stand out as prominent theorists who have described the characteristics of this phenomenon. The scientific and theoretical framework they created for recognizing elements of mystical experiences can shed light on even the most complex of these experiences. The mystical experiences depicted in Daqhughi's story possess identifiable features, and their ambiguities can be resolved using this theoretical framework. Characteristics such as inexpressibility, paradoxes, unity in vision, a sense of blessing, objectivity, and an epistemological quality are evident in the story. At the onset of his experience, Daqhughi perceives the unity within multiplicity—a perception that appears paradoxical amid successive transformations. His experience bears an epistemological quality, and while recognizing it as profoundly blessed, Daqhughi also acknowledges its inexpressibility. Therefore, the primary goal of this essay is to offer an alternative interpretation of this symbolic allegory through the lens of mystical experiences as described by theorists. However, it's important to note that not all features are present in this narrative; for instance, transiency is notably absent from this allegory.

The matter of explaining the essence and attributes of God in Islamic mysticism has been influenced by Quranic tradition that is the criterion based on which the mystics have categorized the essence, attributes, and actions of God. Rumi, in Masnavi-e-Ma'navi, being referred to as the most prominent mystical work in Persian language, has been engaged with this subject with precision and delicacy, and, also, has broached the unknown nature of God.  Likewise, Laozi, the Chinese sage, in Dao-de-jing, the most predominant text of the Dao tradition that was written in the eighteen century before Masnavi-e-Ma'navi, has raised major and delicate discussions on the unknowability of the essence of Dao. Accordingly, the present paper is an attempt to represent and investigate the findings concerning God's essence and attributes in Masnavi-e-Ma'navi and Dao-de-jing. Furthermore, it also aims at explaining the similarities and differences between them via integrating the descriptive-analytical method. As depicted by the results of the study, the true essence of God in Masnavi-e-Ma'navi and that of Dao in Dao-de-jing is elusive and unknowable. However, God's attributes in Masnavi-e-Ma'navi are more numerous than those of Dao in Dao-de-jing. This is justifiable via the reference to nomenclature in Islamic mysticism and mystical interpretations of God's names. Also, even though, some attributes of Dao, such as profoundness, silence, and formlessness, do not have known equivalents in Islamic mysticism, they are used as attributes of God in Masnavi-e-Ma'navi.

Translation scholars have developed different approaches to demonstrate the nature of translation, one being the cannibalistic post-colonial approach. The story is -Brazilian natives ate the Portuguese priest (a symbol of colonization) during a ritual. This event was later presented as the Declaration of Cannibalism, and symbolically, the act of digesting and absorbing the achievements of the colonizer, by eating the flesh and drinking blood through which, the colony got stronger.

If we look at Masnavi Ma’navi from this perspective, the reason for the Quran’s tremendous influence on it will be completely clear. To clarify the impact of the Quran on Masnavi Ma’navi from a post-colonial translation perspective, Vinay and Darbelnet’s model is adopted because the post-colonial perspectives often have descriptive approaches. Vinay and Darbelnet’s model is concerned with two direct and indirect translation strategies in linguistics and translation studies.

The results of the study indicate that Masnavi Ma’navi, from a post-colonial perspective, is a form of translation of the Quran. Molavi’s motivation in resorting to Quranic verses, in parallel to the meaning of his poems, is to establish a Utopia of Persian literature so that Persian language and literature can reach the level of the high cultures of the world. Although Molavi applied both direct and indirect translation strategies in transferring Quranic verses into Masnavi Ma’navi, he is interested in ingurging, modulation, and equivalence methods as well.

Translation scholars have developed customized theories to demonstrate the nature of translation with ideological tendencies. One of these theories is the cannibalistic postcolonial approach. It dates back to the story where Brazilian natives ate the Portuguese priest (a symbol of colonization) during a ritual, later presented as the Declaration of Cannibalism. Symbolically, the act of digesting and absorbing the achievements of the colonizer, especially their language, by eating the flesh and drinking blood of the other party, was transformed into a means of strengthening and promoting the colony’s power. In brief, the objective of the colony was to absorb the power of the colonizer within itself as to generate new authority. Eating foreign flesh and drinking blood in this ritual is a symbolic sign of respect and acceptance statute and superiority, with no denial or rejection on the colonizer part. In this perspective, the colony replaced the subordinate stance with the superior stance and, like a superior culture, reached power and glory. In the Homogenetic approach perspective in the translation process, the source text is ingurgated to strengthen the target text (TT). A deep look at Masnavi Ma’navi in this perspective, the reason for the Quran’s tremendous influence on it will be completely clear. To clarify the impact of the Quran on Masnavi Ma’navi from a postcolonial translation perspective, Jean-Paul Vinay and Jean Darbelnet’s model is adopted because postcolonial perspectives have descriptive approaches and it is necessary to integrate these approaches with pattern-based and analytical approaches.

Method and Materials:

The Holy Quran and Masnavi Ma’navi constitute the primary sources of this study. The effect of the Holy Quran on Masnavi Ma’navi from the viewpoint of post-colonial translation is combined with Vinay and Darbelnet’s model. The two general strategies of their model are direct translation and oblique translation. Accordingly, in any translation, there exist seven key active processes or procedures::Ingurgitating: is to take a word from the source language (SL) and hold it in the target language (TL), the easiest of the procedures, usually applied in one of two situations: when addressing a new technological method for which there is no term in the TL, or when holding a word from the SL for stylistic effect, where the translator applied a foreign word.

Calque:

 is when a word from the ST is translated into the TT. Calques either adopt the TL syntax when translating each word literally, or they disregard the TL syntax and stick to the SL syntax, thus, making syntactical structure complicated in TT.
Literal Translation: according to Vinay and Darbelnet, this approach can only be applied in specific situations. These scholars believe that interpreting word for word without changing the context is an appropriate measure applied in literal translation. Simply, literal translation broadens the meaning of a calque more appropriately.

Transposition:

 according to Vinay and Darbelnet, is described as a change in word class without a change in meaning. This applies when translators alter the word form, such as nouns to verbs, without thinking about it. Transposition, to Vinay and Darbelnet is either mandatory or optional; they refer to the ST as the base expression and the TT as the transposed expression.

Modulation: 

is the process of generating a TT from a different perspective than the ST. When the results of the previous procedures produce an awkward-sounding translation despite being grammatically, syntactically, and lexically correct, Vinay and Darbelnet consider this procedure to be appropriate.
Equivalence: can be both simple and complex. Vinay and Darbelnet apply the example of someone expressing pain to describe equivalence as something that is almost inherently cultural, expression "ouch!" in English, while a literal translation of the sound would be useless to the reader in French, expression, “ae!.” Both terms will immediately convey to readers that there is a degree of pain involved.
Adaptation: when the translator attempts to make the SL into the TL while assuring that it is as important and meaningful as the original, adaptation is equivalent to equivalence. Imagine if the ST said anything so unmistakably English that translating it into French would be meaningless, or vice versa. Adaptation is needed at this point by the translator. The phrase banlieue is a great example of this, but it can be a bit of a double-edged sword when translated into English.

The findings here reveal that the level of linguistic interference depends on social and cultural factors next to the strength of different linguistic and literary systems; for example, when the translation is done from a strong language or culture, the reception of the SL will be greater in the TL, especially if TL or culture needs to gain strength in a specific context. In this article, the ingurgitation method, as the first of the seven main methods of Vinay and Darbelnet’s model, is fully adopted in the process of analysis of Masnavi Ma’navi to reveal new perspectives on translation studies. Ingurgitating elements of the SL are the methods applied in preservation, reduction, deletion, addition, transposition, and modulation. Among these seven models, the 1st, 4th, 5th, 6th, and 7th are applied in transferring the verses and phrases of the Quran into Masnavi Ma’navi. The translation with calque and literal translation methods was less than the others.

Based on the finding here, Masnavi Ma’navi, in a postcolonial perspective, is a form of translation of the Quran, as the translator has selected the highest and most sacred capital of the SL, like the Quran, and has applied its verses to compose his poems and give them meaning to the highest extent possible. Molavi’s motivation in applied Quranic verses, next to the meaning of his poems, is to establish a Utopia of Persian literature so that Persian language and literature can reach the level of the superior cultures of the world. Although Molavi considered both direct and indirect translation strategies in transferring Quranic verses into his Masnavi Ma’navi, without disregarding strategies like ingurgitation, modulation, and equivalence.

Intuition in the word means to look carefully at something (see Alamzadeh and Moeininia, 1388: 126) (Ebn Manzoor, 1408: the following word). "The word Intuition in Arabic is "Frasa" and it is synonymous with " perspicacity" (Dehkhoda, 1968). : Intuition entry).
Intuition is one of the moral virtues and gifts. Paying attention to the growth of moral virtues of people in the society clarifies the importance of research. The purpose of the current research is to know the negative factors of intuition in Masnavi.
The basic problem of the research is to answer these questions: What are the negative factors of spiritual intuition in Masnavi? How do the intuition barrier factors affect each other?

The present research has investigated the negative factors of intuitions spiritual-mystical power in Masnavi Ma'navi by using analytical-descriptive method and using library resources 

Intuition is mentioned several times in the Holy Quran; Among them is the fifteenth verse of Surah Hajar (Panahi and Mokhtari, 2012: 60).
A visionary means to make an impression and it means someone who understands the facts from the smallest effect (Shirazi, 1984: 529). Many other chapters of the Qur'an confirm this dignity from the wise.
Intuition is a science that can gain awareness of the unseen through the perception of facial features, and Mulla Sadra considers intuition to be of two types: cognitive and learnable (Sajadi, 1992: 620).
Ebn Arabi considers wisdom to be one of the characteristics of scholars as the interpretation of the Qur'an and the divine light that God places in the vision of believers (Ebn Arabi, 1427: 3/425).
In a macro-classification, intuition is divided into three large classes: news from the unseen, elites about individuals and future vision (Jalili and Mokhtari; 2017). Molavi mentions several negative factors for intuition; Including:Lustful worship: its result is reflected in the story "The killing and poisoning of the goldsmith was done by divine guidance, not by selfish desires and corrupt thoughts" (Molavi, 2000: 1/15); If Hakim ordered the murder of a goldsmith because of lust, he would be rejected.
The origin is impure: in the story of Aster and Ashtar (Molavi, 2000: 4/695), Molavi considers intuition to be the result of a pure gem that leads people to the right path.
The wrath of God: The best example of God's wrath is in the story of Pharaoh. Pharaoh did not come with all his vigilance with divine character (Molavi, 2000: 6/1001). Can’aan, the disobedient son of Noah (pbuh), was also deceived because of his stubbornness and took refuge in the mountain (Molavi, 2000: 6/1012).
Divine judgment: Divine judgment closes a person's senses like a barrier. In the story of hoopoe (Molavi, 2000: 1/58), hoopoe who could see the animal; At the time of landing, he became unconscious due to divine decree.
Arrogance, pride and wonder: one of the Masnavi stories in this context is the story of Harut and Marut (Molavi, 2000: 3/371). The disease of arrogance and pride exists in the soul of every creature, even humble people.
Defilement of the heart: Molavi after concluding from the story of Nakhjiran, in the statement of Jahad Akbar (Molavi, 2000: 1/65); At the beginning of the story, when the messenger of Caesar of Rome comes to visit Omar, he sees the caliph in the guise of ordinary men.

One of the themes of spiritual perfection in Masnavi is "Intuition". Intuition removal agents; God's wrath and love, fate and destiny, inner pollution, envy, covenant-breaking, belligerence and lust. Militancy, inner pollution and lust worship gradually closes the eyes of the heart to human understanding and plunges man into the abyss of divine wrath. A person introduced by Molavi has good and bad qualities; Man is an earthy creature, and on the other hand, his soul is considered a god and the manifestation of divine attributes. According to him, reaching the peak of perfection is the enlightenment resulting from prophetic hardships and following the Shari'at, and without following it, stepping on the divine path leads to error.

Some verses of the Holy Quran have been reflected more than other verses in the works of writers, poets and commentators due to their specific and deep content and message. The honorable verse 72 of Soreh Ahzab is one of the verses whose meaning and meaning there are many differences between the commentators of the Holy Qur"an and mystics. Therefore, according to the wide influence of this verse in the interpretation and mystical books, he examined the opinions and documents of four commentators and mystics about the meaning of trust and how it is carried in the world and the reason why creatures are afraid of accepting it and how it is accepted by humans. The reason why man is described as cruelty and ignorance has been investigated.

In this article, the descriptive-analytical method and the study of library resources have been done. At first, the works and sources related to the subject have been carefully studied and examined, then the relevant verse and the views of four commentators and mystics have been exami

According to the studied commentators and mystics, man is the only being who has the authority and dignity to carry trust, and this acceptance by man was accompanied by free will. The studied interpretive books interpret trust as various matters, but the studied mystical books interpret trust as "love and knowledge" and consider love as the result of divine knowledge.

The commentators under study consider man to be oppressive and ignorant because of the withdrawal of trust, but the mystics in question consider these two words to be positive words and cause the praise of man, not to blame him, due to God"s praise of his beloved and the creation of a two-way romantic relationship.

Psychology is the science of studying and analyzing human behavior and mental and psychological activities. This science examines feelings, thoughts, behaviors, reactions and personal experiences of people. The main goal of psychology is to understand and explain mental and psychological activities, to investigate the reasons and motivations behind these activities, and to improve the quality of human life. Scientists and researchers of psychological science present a set of hypotheses, theories and models to explain and interpret human behaviors, experiences and psychological phenomena. By means of these psychological theories, they examine and explain human behaviors and the factors that affect them. . These theories help to shape the main views and thoughts of psychology and play an important role in the progress and development of this field of knowledge. Nevertheless, Maulvi, as a spiritual-mystical psychologist, presented some theories and concepts of psychology that are discussed today and presented them in his works (especially in Masnavi) centuries ago. Maulavi's Masnavi, in addition to its high mystical value, also has scientific and psychological importance, so that it can be examined from the psychological point of view. In many places in the Masnavi, Molavi raises some psychological issues in his verses so that he can influence his audience and guide him towards his true goal (which is the ultimate peace and happiness of man). . The authors of this research, while examining the seven psychological concepts used in Masnavi Manavi, have extracted and presented examples of each of these theories from this prestigious work.

Commentary on mystical works holds a significant place in the history of mysticism and Sufism with Masnavi being a captivating subject that has been extensively discussed. Among these discussions, the depiction by Molla Hādi Sabzevāri, a late philosopher of the Islamic world, is particularly important and valuable due to its coverage of legal and philosophical issues. This research aimed to explore the relationship and correlation between the form and structure of this depiction and the intellectual approach that governs it. By understanding its macro pattern based on the key constituent elements, we could better appreciate its significance. To achieve this objective, the present study examined the structural framework that governed the depiction of verses and analyzed the interpretive features observed in Molla Hādi Sabzevāri's methodology, focusing on his descriptive-analytical approach. The findings of this study revealed that Molla Hādi's method of unraveling secrets was primarily characterized as eclectic and comprehensive, taking into account both general and specialized audiences in different contexts. Furthermore, his methodological model was primarily influenced by Quranic interpretations in terms of its form. The textual evidence indicated that Sabzevāri surpassed the audience's expectations by providing theological and philosophical explanations of Maulavi's verses, demonstrating a greater inclination towards clarifying legal and philosophical viewpoints.

One of the criteria for the progress of science production in academic societies is to write a scientific-research article. The publication of scientific-research articles in the contemporary period is a good opportunity to share the findings of researchers and inform the audience about the latest scientific achievements. Despite the quantitative growth of the publication of such articles in the last decade, not enough attention has been paid to their evaluation and criticism. In the field of Persian language and literature, one of the fields of research is the examination of the texts of mystics and mystics such as Hafez, Sana'i, and Molavi. In the meantime, Molavi is one of the people who have written many scholars about his opinions and thoughts and have shown his views according to his works. Among Maulavi's works, his spiritual Masnavi has a special place in introducing Maulavi's thoughts and many articles have been written about Maulavi. The purpose of this essay is to review and analyze these works due to their large volume.

In this article, 355 scientific-research articles published on Masnavi, in various academic and non-academic publications in Persian language from 2001 to 2013, with a descriptive-analytical method in two forms, the time of publication and the subject of the articles under review, review and classification It has been classified and the weak points of these articles have been examined in terms of structure.

In many of these articles, there are shortcomings and disadvantages such as the inconsistency of the title with the content, the disproportion of the abstract of the article, inattention or lack of attention to the background of the research, the use of inappropriate language, the descriptive and superficial nature of the articles, the lack of approach to analytical research, there is the repetitiveness of the subject, and the imposition of meaning on the text.

From the examination of the mentioned damages, it can be concluded that despite the large number of articles about Maulavi's Masnavi in the period of 2001 to 2013, the quality of these articles is not very favorable and since some of these damages are affecting the articles published in There are also academic and scientific-research journals, it is hoped that with the implementation of reform approaches and more accuracy of journals in accepting and publishing works, Masnavi's articles will be of better quality.

In Sufism and mysticism history, one of the important theoretical issues that has had a lasting and deep impact on all mystical and literary currents, is the issue of the covenant (Surah Al-A'raf, 172). At the beginning of Islam, this concept was mainly reflected by the words included in the verse and presenting its apparent meaning, but when it entered the works of thinkers, its semantic course and lexical development also changed and was mainly mixed with "eternal love" which reached its peak in the works of Molavi. In his poems, both in Masnavi and Diwan Kabir, he refers to the eternal covenant with all its various manifestations and concepts with additional and descriptive compounds, and he interprets them in a semantic cluster with words replaced by the word Alsat.</em> Rumi in his prose works, including the book Fiehmafieh, also dealt with the concept of firstness in a special way, by correlating these terms with the common ones in Masnavi and Diwan Kabir. It is possible to interpret them in such a way that these three books should be explained and in a way known as each other's expansion and interpretation. </em>This article, by presenting the reflection of the Alsat verse in the book Fiehmafieh, by showing some of the key topics associated with this one in the mentioned book, explains the difference in the style of this work with the Masnavi Ma'navi and Diwan Shams.

Among the problems about the relation between emotions and art, the question of whether emotions can be mentioned as a tool for a better understanding of artwork or not has received special attention from scholars. Some have spoken of the destructive role of emotional engagement with the artwork, and some have pointed to its positive role. This paper investigates the mystical views of Rumi in Masnavi Ma'navi to explore the role of emotions in a better understanding of artworks. The findings of the research, which was accomplished using the descriptive-analytical method, show the following: From Rumi's point of view, an emotional engagement with an artwork can pave the way for a better understanding of the work as well as its messages by creating empathy with the work and changing the way we pay attention to it. In Masnavi, Rumi deliberately and consciously chooses the method of artistic expression through the language of poetry and allegorical stories, and one of the basic elements that increase the influence of artistic expression is the influential role of emotions in all the stories of Masnavi.

Among the numerous corrections of the spiritual Mathnavi, the edition of Mohammad Ali Movahhed is the last and without a doubt the best. More than four years have passed since the first edition of this work, which has now reached its third edition. The professor has put corrections on eight complete and monograph versions, all belonging to a maximum of fifteen years after Rumi's death, and three other auxiliary versions. Of these, seven copies were probably written under the supervision of Hossam al-Din Chalabi, the last caliph, and Sultanwaleed, the son of Maulana. Of the other three versions, two versions were written during the lifetime of Sultan Vold. In this article, we have evaluated this magnificent work, while enumerating its advantages, in the following four areas:1) Correction and recording of verses: In this section, due to the avoidance of word length, we have only discussed the correction of a number of verses in the first book. In order to understand the meaning of some verses according to their recording, because the professor did not say anything in the correction of the book (and we hope that they will clarify the point in the annotations or commentary of the Masnavi later), we have no choice but to speculate. The priority of recording some verses or some words in Masnavi verses, considering the possibility of different readings in the recording of words and combinations such as Bad/Yad, Karkan/Karn, Kardi/Gardi, forms the main topics of this part of the article. In this section, we have reviewed 14 examples, which are mainly related to the meaning and sometimes the validity of the verses included in the margins of the versions.   2) Spacing between the verses of the Masnavi: One of the interesting features of this correction is the spacing between the verses throughout the Masnavi. What obligates this work is the most obvious characteristic of Masnavi in ​​telling stories and parables, which, apparently, is the horizontal line of travel And they are not straightforward. The professor listed three goals for these intervals: 1- to guide the reader in the content; 2- Preventing the possible boredom of the singer due to the repetition of monotony and continuity on a single song; 3- Paying attention to the turn of Rumi's words according to the situations of the narration and reflecting on his narrow thoughts. (Rek: Molana, 1396, vol. 1, introduction one hundred and fifty-five). The author considers spacing between the verses of the Masnavi useful and worthy of appreciation due to the possibility of easier communication of the modern reader with this text. According to the author, out of the three goals that Professor Mowahed has set the foundation of spacing on, the second goal, especially with the clause "probable boredom of the reader", is not very evaluable, because in fact it is not known which reader gets bored where. Therefore, in this part of the article, we have examined and analyzed the first and third reasons, which are responsible for the plot of Rumi's continuous twists and turns from the straight line of the speech, and we have shown that in some cases, the application of scholarly correct spacing may not be justified. 3) Script: Although the Persian Language Academy has made efforts to organize the Persian script for many years, among the high-quality corrections and numerous editions of ancient texts, one can find less evidence that the correctors have a single policy in writing all kinds of Persian words throughout the text. Applying a single policy to distinguish word types, especially in rhymed texts, can guide readers to "correct reading". Even though Professor Mowahed did not use a single procedure in writing in this correction, his precision in calligraphy is noticeable. According to the author, adopting a well-thought-out and uniform script in the correction of texts, based on what has been determined by the Persian Language Academy, both arrests the reader in correct reading and frees the printing of old texts from confusion. In this part of the article, we first pay attention to examples of the teacher's correction, which correct handwriting prevents reading and, as a result, misunderstanding of the verses. Then, in this edition, we will review some mistakes made in typesetting and failure to adopt unity of procedure, especially in writing compound words. About the typesetting of the book, it seems that the beauty of the letters and the arrangement of the words of each stanza was much more important than determining and limiting the privacy of the words. 4) The use of punctuation marks: it is clear that the use of these marks (dot, colon, comma, semicolon, etc.), in its right place, guides the reader in reading and understanding sentences and verses correctly. In the master's printing, the use of signs, without the usual extremes, is interesting. In this part of the article, while showing some examples of the master's accuracy which is the way to the correct meaning of the verses, we have briefly examined the use of the comma and mentioned the cases where the comma has limited the meaning of the verse, or caused a defect to it. In this article, to avoid the length of words, we have examined only the first book of the Masnavi, although sometimes we have given examples of verses from other books to confirm or strengthen the content. In reciting the verses of the Masnavi, we have used the exact writing and recording of the master's edition as a criterion everywhere.