احسان رئیسی

Jawanmardi is an established sect in Iran that was initially formed as a social action to realize the rights of the oppressed, and over time thrived in terms of theoretical fundamentals, teachings, and practices, while also divided up into various movements and associations. Such groups played a substantial role in the community during diverse epochs. Precisely in the wake of Islam, the social actions of Jawanmardan were significantly reformed in a way that some Islamic scholars consider Islamic mysticism as the major source of impact for Javanmardi groups, specifically futuwwat. Although Jawanmardi has been a serious social movement in the history of Iran, its significant dimensions, i.e. social interactions and actions, are yet to be investigated. In fact, their theoretical fundamentals, interactions with other groups, and social movements and social actions have not been fully explicated. Taking a historical method a descriptive-analytical approach, the present study analyzes social interactions and actions of Jawanmardan (adherents of Jawanmardi associations). The findings suggest that Jawanmardan were influenced by Islamic mysticism as their major intellectual source while more research reveals the implications of pre-Islam. Additionally, they preserved diligent and restless interactions with mystics, governors, and craftsmen. Jawanmardi associations mainly strived to combat oppression, serve humans regarding guardianship of cities, prodigality, altruism, maintaining safety, as well as patrolling ways and pilgrimage and commercial caravans (travelers journeying together).

Among different approaches and materials for language acquisition and instruction are classical literary texts which have been substantially used as a language teaching tool in various parts of the world. Music of poetry is another tool that has been adopted in the past and present to learn educational subjects and materials in versified formats, based on this, it seems that on the one hand, teaching Persian language through ancient texts is an effective method with a long history, and on the other hand, using rhyme to teach general knowledge, which is a facilitating method in education. It is thus purported that versified writings are potential to facilitate and reinforce learning Persian language. Despite the significance of such like texts, their application and impact on learning Persian language have been unappreciated. Considering the significance of literature and the impact of music of poetry in language teaching and learning, this research presents a model for the application of versified literary texts and music of poetry in Persian language acquisition and instruction. The model, designed based on theoretical findings, is threefold: types of music of poetry, poetry themes, and communicative language teaching (CLT) steps of pre-reading, reading, and post-reading activities. The proposed model is a three-stage process to teach Persian language using music of poetry adjusted to different age groups and levels of language knowledge.

Rewriting texts that are very important topics and connect culturally different generations. The activity is scientific-creative rewriting; Know that in order to perform a successful rewriting, the headquarters had scientific aristocracy over the ancient text and in the rewriting process, scientific principles must be considered. The importance of this model and its sensitivity is doubled when the target audience of the rewrite is children. Unfortunately, such a model has not been presented in this regard so far, and this is probably why there are various shortcomings in the rewritten texts. Using the topics and theories of educational sciences and literary sciences, this article has tried to design a step-by-step model for rewriting Masnavi for children aged 7-12years. The basis of educational science This model is based on the views of Montessori.Extracting the main intentions of Rumi from composing Masnavi from reliable and scientific sources, understanding the context and position of the story in Rumi's words, using the weight of Masnavi, deleting sub-stories, using a second-person narrator in terms of perspective, etc. are among the topics that are considered. The uniqueness of Masnavi and especially the rewriting of Rumi's Masnavi is considered as one of the elements of Persian order and is one of the achievements of this research. In the end, based on the presented model, one of the stories of Masnavi has been rewritten.. This research has facilitated and explained the implementation of rewriting principles for children in the form of a methodical model and using Montessori educational perspectives.

The spread of the Persian language and literature among non-Persian speakers depended on different factors in each period and area. One such example is the spread of the Pandnameh among Bosnian people. The Pandnameh, a book misattributed to Attar, enjoyed high esteem in Bosnia for about four centuries. It was included in the official educational system, followers of various Sufi orders read and learned it, and people of different social backgrounds were interested in it. The main question of this paper is why the Pandnameh – the book that does not belong among the best works of Persian literature – was for a long time popular in Bosnian cultural and educational context along with the greatest works of Persian literature such as the Masnavi, Golestan and Hafez's Divan. By examining all forms of its presence in the Balkans, particularly in Bosnia, the authors conclude that various factors contributed to the spread of the Pandnameh in Bosnia. Those factors include the simple language of expression, lack of literary embellishments, a good reputation among Ottoman poets, as well as the book’s significant place in the Ottoman educational system and importance of Sufism in the Ottoman culture generally.

The themes and topics of mystical conduct or Soluk are divided into two general categories of acquisitive and non-acquisitive. Acquisitive issues for every seeker can be accessed through the effort, but non-acquisitive ones are accessed by the seekers involuntarily and are not accessible for everyone; therefore, they are referred to as Vāridat. One of the most important mystical Vārid is ‘Khavātir’, which has always been the focus of mystics and elders of the first mystical tradition because of its great importance. Despite the great importance of Khavātir, in none of the mystical patterns presented by mystics and the Sufis, the place of Khavātir is  clear. In fact, in many mystical texts and sayings of the elder Sufis, there are expressions and references about Khavātir, but all these issues are incoherent and scattered and do not explicitly explain the place of Khavātir in the system of Soluk. This present study investigates the role and place of Khavātir by analyzing the meaning of the sayings of the elders of the first mystical tradition of Islamic mysticism about Khātir’. The findings show that Khavātir, at all stages of the Soluk, may enter the seeker and slow down and prevent him from continuing the journey, or may increase the seeker’s power and speed. In fact, Khavātir are the background of all levels and behavioral practices of Soluk, and from the beginning, it is necessary for the seeker to become familiar with all the types and methods to avoid them, so they do not hinder his journey but strengthen his acceleration and power for continuing the Soluk.

Ontological issues are one of the pillars of understanding mystical views and explaining the differences between mystical traditions. In fact, the mystics' view of the universe influences their views on other issues and directs their actions and transactions. Accordingly, the important and fundamental question in this regard is what are the principles of the issues related to the understanding of universe in the intellectual system of different mystics? In this article, patterns and examples related to the ontology in the point of view of mystics of the first and second mystical traditions are analyzed. The findings show that the mystics of these two traditions have a fundamental difference of opinion about the universe: following philosophers and scholars of Kalām, the mystics of the first tradition have based their ontological foundations on the theory of Vasā’et, but the mystics of the second tradition not only do not believe in this theory, they have opposed this theory and those who believe in it.

In this paper I ask the question: what has literature to offer computer science? Can a bdateral programme of research be started with the aim of discovering the same kind of deep intertwining of ideas between computer science and literature, as already exists between computer science and linguistics? What practical use could such results yield? I begin by studying a classic forum for some of the most unintelligible pieces of prose ever written, the computer manual. Why are these books so hard to understand? Could a richer diet of metaphor and onomatopoeia help me get my laser printer working? I then dig down a little deeper and explore computer programs themselves as literature. Do they exhibit aesthetics, emotion and all the other multi farious aspects of true literature? If so, does this support their purpose and understandability? Finally I explore the link between computer code and the human writer. Rather than write '4rge amounts of code directly, we encourage students to write algorithms as pseudo-code as a first step. Pseudo-code tells a story within a semi-formalised framework of conventions. Is this the intertwining we should be lookingfor?

Naser Khosrow is one of the famous Iranian poets and writers who lived in 11th century. There are some works by Naser Khosrow in prose or verse, all of which have been written to promote Ismailia teachings and beliefs. Due to the fact that many works have been mistakenly ascribed to Naser Khosrow over the years, there are doubts about the accurateness of the attribution of some of his major works in the last 100 years. One of the mentioned works is Khan al-Ekhwan, containing one-hundred sections (queues) various viewpoints about Ismailia. Through two methods of: a) Explaining Naser Khosrow's scientific method in creating his works; and, b) comparing Khan al-Ekhwan with his other prose works, and utilizing three techniques of: 1. Text mining to overview the text similarity metrics through bag-of-words and cosine models; 2. Reviewing the stylistic and lingual features of Khan al-Ekhwan; and 3. Studying Khan al-Ekhwan's structure, it has been proven, in present study, that although a significant part of Khan al-Ekhwan (thirty-eight queues of one hundred) is the translation of Yenābi' by Abu Yaqub al-Sijistani, and in fact the contents of these sections belong to AbuYaqub al-Sijistani, but it can be claimed that these writings are from Naser Khosrow's pen, considering the stylistic and lingual signs of  the work.

The importance of Masnavi on the one hand, and the increasing tendency for writing academic articles on the other hand has led to the creation of numerous and varied articles on this work. Each of these articles, from a particular point of view, seeks to analyze and explain some of Masnavi's aspects. Many of these articles seek to elaborate on the verses of Masnavi, their understanding of the text, and the comparative study of Masnavi with other works. It is clear that the understanding of Masnavi, the explanation of the verses and expressing the poetry of Mowlavi without a well-defined and profound knowledge of Mowlana’s mystical tradition and practice can be either impossible or incomplete. Unfortunately, despite the compilation of numerous and useful articles written on Masnavi, most of these articles ignored Mowlana's mystical disposition. This article checked academic articles about Masnavi published in 36 journals from 2011 to 2016 and it has been argued that out of the total of 486 articles in 36 journals, it was necessary to pay attention to Mowlavi’s mystical style. Out of these 36 articles, only 11 articles have been taken into account in this regard, and out of 11 articles, in seven articles, it has been explained in a non-humanistic and incoherent manner that Mowlavi’s disposition is different from that of Ibn Arabi. In all of the articles on Masnavi field of study, Mowlavi’s mystical disposition has not been constructed and his mystical principles have been ignored in order to fulfill the research goals.

Ta’azieh's is considered as one of the most important subgenres of religious drama. In addition to the restoration, preservation and dissemination of Ashura, it has been known as the most important drama genre in Iran after Islam. Due to the influential role of Ashura teachings in the formation of the Islamic Revolution and the importance of restoration, preservation and dissemination of Ashura culture, Ta’azieh attracted much more attention after the revolution. Also, starting the imposed war and the emergence and promotion of Sacred Defense dramatic literature, playwrights in this field tried to take advantage of Ta’azieh to increase the richness of their works. In fact, because the war was considered as the sequence of Hossein's movement taking effects from Ta’azieh as one of the most important cultural-artistic tools to promote the teachings of Karbala incident was inevitable in theatrical works of this field. This paper has investigated and analyzed the way Ta’azieh has affected the Sacred Defense dramatic literature. To achieve this goal, the effects on the most important plays of this field has been analyzed from both structural and content aspects, and the quantity and quality of this effect has been explained from each of the two aspects.

Masnavi's significance in stating mystical subjects and the audience's favorable reaction started a genre of commentary writing on this important book gradually spreading as a literary-mystical movement in different times and regions. Each of Masnavi commentaries has been written with a different structure and approach to describe Rumi's poems. Although these commentaries have literary and mystical usage, they have also significant shortcomings. Among the most important shortcomings is the commentator's lack of attention to Rumi's spiritual disposition. The most important thing about Rumi's mystical disposition is that he is one of the elders of the early mystical tradition. Therefore, his views are totally different than those of Ibn Arabi who is a Sufi from the later tradition. Accordingly, the adoption of principles and themes of the later tradition to explain Rumi''s views is not a sound approach. In this article, Masnavi’s most important commentaries in terms of their attention to Rumi's mystical disposition are analyzed. It is argued that that almost all commentaries on Masnavi have attributed Rumi's mystical disposition to the later mystical tradition, though they are different in their application of the principles and issues of the later tradition.

In order to realize the research goals in mystical research, it is necessary to adopt a methodology that is scientific and consistent with the nature of that field. One of the basic issues in mystical research is the recognition of the mystical tradition and disposition of every mystic. In fact, the first and most urgent step in the mystical studies seems to be to explain the tradition and disposition of the mystics. Unfortunately, in spite of numerous researches on mysticism and Sufism, no research has ever been done in this area.
In this article, we attempt to provide a method for explaining the mystical tradition and disposition, according to the nature of Islamic mysticism. In this method, four pillars (the goal and the end, method, themes and the concepts, and educational system) are identified for the mystical tradition and, three axes paths, themes and concepts, educational system) are determined for mystical disposition. According to these pillars and axes, it is possible to explain the mystic tradition and disposition of a mystic. In addition, in this paper, the method is applied as an example for the case of Aziz bin Mohammad Nasafi. Nasafi has tried to choose a path between the two mystical traditions. Accordingly, he adheres to the second tradition in principles and fundamentals, while he follows the first mystical tradition in subordinate issues. His mystical disposition is also based on his master’s mystical disposition, which is of course accompanied with his initiatives in the areas of conduct and ontology.

Ahmad Hamedi Isfahani is an important poet in the ninth century (AH) who lived at the court of Sultan Mehmet for more than two decades. His poems are mostly in Persian, and some in Turkish. Despite its importance, Hamedi's collection of poems, written by him,
has never been corrected and printed. According to lots of evidence in Hamedi's poems, he can be considered as one of the most important pioneers of the school "Wuqu" and romanticism. Some of the most prominent features of the Hindi style are also found frequently in his poems. Although Hamedi's poems are very interesting in terms of
quality and stylistic features, they have not been noted in the books related to literature history and stylistics. This could be due to the inaccessibility of his collection of poems. In this paper, in addition to presenting a biography of Hamedi's life, it is shown that Hamedi is one of the unknown pioneers of “Wugu” School of literature in ninth century whose poems are based on special themes and ideas. The importance and necessity of revising the books about the history of literature and stylistics based on newly found literary works is also explained.

Naser Khosro’s Khwan-e Ekhvan has been published twice: one in Egypt by Yahya al-Khashab and the other in Iran by Ali Akbar Qavim. The methods used in the redaction of both are very flawed¡ and this has been responsible not only for having no sound systematic edition of the Khwan-e Ekhvan available¡ but also for the imperfections in the studies that have drawn on it.
This article while presenting a critical study of the methods used in the two existing editions of the Khwan-e Ekhvan¡ and an analysis of it in terms of language and content¡ it explores the effects of those editions on other researches in the Persian language and literature. The article also seeks to propound systematic approaches to editing in the domain of history of Persian language¡ stylistics¡ and vocabulary. Additionally¡ other shortcomings and weaknesses of the two editions of the Khwan-e Ekhvan have been identified¡ the conclusion being that most probably¡ the Qavim edition has been prepared based on the text provided by Yahya al-Khashab.

Aziz-e Nasafi’s “collected essays” is counted amongst his most important works, which consists of 22 essays on a variety of mystical topics. As these essays stand a special position among Nasafi’s works in terms of simplicity, fluency and the ability to convey mystical thoughts, the availability of a free-of-error and neatly emended text of it is inevitable and of great importance. This work has once been published under Al-Ensan ol-Kamel (The Perfect Man), but because there were shortcomings in the process of two-stage amendment, that is, “editing the text” and “research into the text”, incorrect views, misreadings, unjustified accounts and selections have found their way into the text. Based on the two-stage process of amendment, the present article seeks to undertake a critical study of Nasafi’s collected essays, emphasising the need for providing a more orderly and correct edition of it.

The journey can be considered as the most important element of mysticism and its distinguishing factor against all other wisdom systems. Accordingly, this issue has always been at the focus of attention among mystic people, and therefore, a large part of mystical texts has been dedicated to explaining how the journey is.
The existence of various plans for stages and habitations of the journey indicates the presence of traditions, schools, educational systems and various mystical experiences in Islamic mysticism. Thus, the analysis of the theoretical and intellectual foundations of the mystics on the perfection course plays a very important role in understanding these topics.
Aziz ibn Muhammad Nasafi, as a creative and innovative mystic in theological, ontological and anthropological matters, has provided significant standpoints about the journey. In this article, we review and analyze the mentioned standpoints and clarify Nasafi's intellectual foundation on the journey of perfection.
Although Nasafi has provided several plans for the journey, the foundation of all these plans is based on two pillars: 1. Attention to the seeker's inside; 2. Attention to the seeker's outside. In addition, "changing the potentials into actions" is of particular importance to achieve perfection in the plans he has presented.

After the profound transformation which emerged in the Islamic mysticism in the seventh century Hegira، ontology was added to the other two pillars of mystical cognition، theology and anthropology. Accordingly، in the second tradition of mysticism understanding the existence is not only a theoretical knowledge but also is achieved by accessing the perfection levels and the cognition of God results from the cognition of human self and existence. The linkage between anthropology and ontology for cognition acquisition opened new horizons to the mystics of the second tradition. Consequently، with the coupling of human and existence positions، as microcosm and macrocosm، new aspects of these two worlds were recognized. Aziz Nasafi، who is one of the innovative mystics of the second tradition in mysticism، introduces new plans for mystical ontology which are compatible in general principles with the other ontological plans of the second tradition، but are unique in details. This article investigates and analyzes his views on existence and its various levels.

Mystics have always paid attention to the Quran as the original and unique source of Islamic mysticism and founded all the stages and stations of Progression on it. In spite of this obvious issue that life، thinking and Perfection process of mystics are all based on the Quran، for explaining the attitude of mystics to the Quran it is necessary to study and analyze exactly their views and sayings about it. An important point in mystical texts is that mystics often use the Quran as allegory and testimony to increase the efficacy of their discourse. Consequently، a number of verses have been turned into famous sayings of Khaneqah. Moreover، in mystics’ view، reading and listening to the Quran is very important in mystical Journey and Progression. Such reading and listening has a significant role in various stages of Progression and especially in mystical stations and states like repentance، devoutness، nearness، awe، intimacy، contemplation and certainty. Also، they consider reading and contemplating on verses of the Quran as very important. Accordingly، the Wayfarer can pass the obstacles of the Path and reach the goal by using these two. Studying and analyzing the significant mystical texts of Persian language till the end of sixth century (A. H)، this article aims to explain the status of reading and listening to the Quran in the Journey and Progression.

Mystical AHVAL is one of the important topics of Islamic mysticism and Sufism. The ascetic in his complementary way has to purify himself to prepare receiving AHVAL. Besides the great situation of certainty (YAQIN) in Quran, mystics pays a lot of attention to it as one mysticism AHVAL and considers it as the base of mysticism AHVAL. Most of poetes pay attention to certainty (YAQIN) topic and describe different aspects of it. Because of this mysticism AHVAL in verse texts, it has a great reflexibility.This article analyses certainty (YAQIN) as the last of mysticism AHVAL and describec, it`s reflexibility in this text by studying mysticism verse texts until the end of 6th century.