مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 20 (پاییز 1393)

One of the Iranian poets and mystics who has an important role in the Islamic-Iranian culture and mysticism, undoubtedly is jalal-Al-din Mohammad Balkhi. Because of his meditation in the world, and having true recognition of human conscience Balkhi has dominated on epistemology, theology, self-analysis and cosmology areas.
Emphasizing mysticism, real happiness and human soul evaluation on the one side and recognition human place on the other side in the universe he has highlighted the quad communications. Evaluating these relations in Masnavi has showed that believing in a specific or an unknown Heaven had effected the human personal, interpersonal communication and human communication with nature. According of this approach and an analyzing-descriptive method, I have evaluated these 4 trends of communications from the Molavi approach. Results have shown that Molavi has personalized Heaven as a semi-human creature and occasionally as a none-human existence in intrapersonal communication, nature and interpersonal communication and so he has pure ideas which are analyzed correctly here.

Sama, as one of the most prominent characteristics of Sufism, is a combination of music, dance and prayer, which in turn are accompanied by specific and certain rituals. First performed in the tenth century, it has survived throughout time and the criticism of dissidents, thanks to the support of its followers. Such as it is with every other religious ethic, this ethic too has an appearance and acore, the way to the core being one which is not easily attainable.
After Molana, his descendants systemized Sama in Turkey.Unlike the past, in a time when the rituals were performed solely by Sufis, Sama has also been presented publicly in the recent years. This article endeavors to study the structure and typology of Sama by benefitting from observational and experimental studies. It tries to gather different opinions concerning the various signs in Sama, in order to provide the audience with an understanding of such signs which are employed in religious and gnostic texts and throughout the rituals themselves.

Masnavi Manavi is included in subject kind of story and character, is often a metaphor for the Drvnmayh educational, moral, or spiritual being. Some of these stories, both in structure and in content, are similar to Aesop tales.
For this study, we evaluated all the stories of Aesop and among them, seventeen stories with stories of Masnavi similarities found and kept them in this study were compared with each other. A comparison shows structural similarity with five stories of Masnavi Aesop fables of Aesop there is no question of their adoption these stories have been raised as to comply with Aesop Fablhay significant differences with other similar cases in the literature, Persian and Arabic. The six-story despite manipulation of Rumi in the characters, the result is such that it cannot ignore the possibility of adoption. Aesop's fables results in the last six verses of Rumi Hkymanh so that if the show is not adapted Represents a common human experience, knowledge and shared the same feelings as human beings.

At the beginning, the Sufism was merely a moral and pious movement but this intellectual trend gradually changed into a great organization with many rites and devices. The great men of this school in their opinion tried to prevent the deviation of this trend trough writing books to explain its rites and educate the Sufi novices, as well. They have numerated some rites for much of their actions insofar as these many rites have influenced the definition of Sufism and they have said," Sufism means the observation of these rites". The present paper tries to investigate the rites of Sufis according to the standpoint of 'Aziz al – din Nasafi, the author of the book " Ensaue- Kamel ".

The philosophy of creating many proverbs and miracles in Sufism exactly rooted in all of their teaching aims. There are a lot of proverbs which depicted practically for teaching all the religious faiths and beliefs to­ the Sufis followers. Until this school interna lizing the divine and internal beliefs for the new followers beside the external personifications of these beliefs and thoughts, therefore, there are the exact relations among the view points and thoughts of Sheikhes and their related proverbs. More emphasizing of Bayazid on mortality and Joneiyd on the religion has very high influence upon the said proverbs from their behaviors and speeches. The high sensitivity of Ibrahim Khavvas on the God reliance, and Abol-Hossein Nouri on sacrifices, and Sahl Tostari emphasis and mortification, results in more focuses of their proverbs directly upon these titles and subjects.

In the present paper, the increase of tension from the viewpoints of Maulana and Frankel,their similarities and differences are explored. Although these two figures are of different stance regarding the ultimate objective and the way to attain it, but they both have common points in some regards and those commonalities are associated with increase of tension. In contrast with Freud, Frankel believed in the increase of tension and thought what human being need is not a tensionless situation. He asserted that the main factors behind the efforts and actions of human being are his wishes and targets which drive him forward. The higher one’s objective it, the faster he endeavors to attain it. Maulanaalso believed in increase of tension despite of lack of definite quotation or narrative allusions from his. However, he recommended hardworking and developing thoughtful decisions public to the public. Maulana believed that when human beings add to their efforts, they attain their objectives more quickly.

Although mystical thoughts of Molana in Masnavi have been recorded with significant difference compared to other educational works, we have to see his purest emotional thoughts in Shams Poems. The thoughts hiding behind the words and discloses his broad horizon of intelligence and knowledge.Undoubtedly among thousands of rare thoughts floating in Molana’s mind, astonishment is one of their most important ones to reach this deep sea.
This article is to investigate astonishment in detail in Shams Poems. Molana not only applies the word astonishment and its derivatives, but also induces it to the readers through other alternatives such as "distress", "consternation", "surprise" and so on. Meanwhile his beautiful illustrations as well as circle and caliper to illustrate distress are eye-catching. Anyway we have taken a brief look at Molana’s astonishment inspiration and then surveyed its linkage to human’s wisdom, thought and cognition disability in understanding the facts and love and his ability in this path and have ended the article by hint to the fact and beauty, language and silence and elderly.

During the first centuries of Christianity Gnostic religion is created which becomes, during later centuries, widespread throughout the world. In ancient Iran, Mani is affected by this universal religion,so is Ismailia in Islamic era,thinkers believe.This research elaborates on the poetry of two poets, Naser khosro and Abul Alaa Maari, the former from Persian and the latter from Arabic literature, from the point of view of Gnosticism. Without any doubt Naser khosro was a believer of Ismailia, but about the effects of Ismailia Gnosticism on Abul alaa, it is said that he, according to Mojmal-odaba, was in contact with an Ismailia missionary. It should be, also, mentioned that some Ismailia groups were living in his neighborhood which, it seems, affected him. In this article, in order to prove the effects of Ismailia on these two poets who were contemporary some of their similarities are discussed like: their being known as Sadducee, their respect to mystical reason, their belief in metamorphosis of Sufis (Tranmigration), and their pessimism towards life.