امیرمحمد اردشیرزاده

Islamic Sufism has a variety of rituals that are intended to bring a person to true happiness.Therefore, ina general view, all these rituals have major spiritual and cognitivebenefits.In Mesbah Al-Hedayeh's book, Izz al-Din Kashani discusses a number of mystical rituals and their beneficial aspects, among which listening, solitude, and cloaking seem to be moreprominent.Accordingly, in thepresent study, citing library sources and descriptive-analytical method, the mentioned Sufi practices are examinedand explored from the perspective of theprinciple of utilitarianism.The reason for choosing the theory of utilitarianism is its capacity to achieve an innovative analysis of Kashani's viewsThe results of the research showthat Kashani, like utilitarians, emphasizes the result of performing an action and does not simply consider the action itself good or bad. Also, the benefits of hearing are: providing part of the spiritual needs of the seekerElimination of the mental and physical condition of the seeker; Polishing of human existence; Creating love in the heart of the seeker; Revealer of divine secrets; Communicating the seeker with the world of divinity; Strengthen the stability and spiritual focus of the seeker.The main benefits of solitude are:enjoying and knowing the divine and spiritual sciences; Preserving the religion of the seeker; Keep the seeker away from internaland external dangers; Restraining the ego and directing it; Seekercommunication with God; Disregard for the world and mafias;Fellowship with God and the Prophet.The benefits of the cloak also include:making desirable changes in the seeker's habits; Achieving a profound internal transformation through the lens of external and external changes

In the field of Islamic mysticism, Abu Sa’id Abu al-Kheir is a leading figure who has paid special attention in his speech, disposition and thought to human beings and their concerns, and has consolidated his mystical system accordingly. Such an attitude is reflected in the school of humanistic psychology, of which Abraham Maslow is the most prominent theorist. His attention to the man’s well-being has led to his theory of self-actualization. One of the characteristics of self-actualized individuals described by Maslow is “populist disposition structure”. In this regard, the purpose of this study, which is based on library resources and descriptive-analytical research method, is to study and analyze populist structures in the practical and intellectual life of Abu Sa’id Abu al-Kheir via adopting Abraham Maslow’s theory of self-actualization. The results of the research show that Meihana spiritual guide disregarded conventional preconceptions in his interactions with people, and only considered basic human concepts as criteria for distinguishing between flourishing and immature people. Being well aware of the existing scientific and cognitive limitations, he had chosen to associate with scientific, religious and political elites; which was effective in strengthening his spiritual character and popular base. Also, Abu Sa’id's explication of a new valuation system based on epistemological and non-tangible issues had made people interested in his sermons and moral advice. The outstanding feature of sheikh's interpersonal relationships was that he sought to identify himself with the common people and did not display any feelings of superiority.

Qeysar Aminpour’s poets in children topics not only are simple and fluent, but also are full of poetry elements such as music, imagination and images. So, one of the most specific properties of them is being easy to abstrain. He used prosody rhythm as an exterior music of his poets.Music is the most important element of children poems and imaginary plays a significant role in structure of Qeysar’s poems.In this study, the music of Qeysar’s poems for children has been analyzed and classified.Firstly, we mentioned and introduced different types of music by presenting some examples of Qeysar’s poems, then the imagery techniques used in poets have been studied.It has been found that among all imagery techniques, the application of personification has the most frequency.By this research, it has been tried to discover how much innovate and influential Qeysar was in children poems’ structure by creating new imaginary pictures. Also, we can see the formation of many poems of Qeysar in the form of story.

Review and introducing the characters and real and symbolic signposts in Mantiqolteyr of Attar is a paper which helps us to recognize them. This recognition will be more available by classification of signposts based on the subjects. The classes contain historical names, geographical names, real signposts and symbolic signposts where causes new viewpoints in mystical idioms and secrets and their appearance and inside. The review of symbolis aspects of some characters and signposts of Attar, will reveals the paronomasia which is requisite of this mystical work and deepens the meaning of Mantiqolteyr. This paper attempts to study the special way of Attar in the use of some characters in symbolic formats and try to analyze and find the importance and connection between the signposts and Attar's interests and intellectual ideas. The comprehensive study of Mantiqolteyr's signposts is the best way of recognition of Attar's character, the scope of his science and thoughts, Also, his dominance in secret language and allegorical aspect which used in signposts.

The subject of this article is the comparison of semantic use of “Simorgh” in “Mantegholteir” of Attar and “Masnavi” of “Mowlana”. Attar and Mowlana, two Persian poets, use  “Simorgh” ( an imaginary bird, literally meaning ‘thirty chickens’) in order to infuse their mystic thoughts into their readers minds well. Here, “Simorgh” is introduced as a mythical bird which possesses a special position in mystic literature. “Simorgh” and the mountain of “GHaaf” in “Mantegholteir” of  Attar and “Masnavi”  of “Mowlana” are among well-known  mystic allusions. Relying on their mystic mysteries in their books,  both Attar and Mowlana use “Simorgh” to mention their transcendental  intellectual and mystic  ideas  in mind.

In order to express his mystical notions and thoughts Attār refers to the numinous and mystic figures in his anecdotes and tales and advises everyone to follow their deeds and examples. The present study investigates the character of Shebli, a mystic of the fourth and fifth centuries, who was respected by great Sufi scholars. He was a high ranking lover and mystic of unequalled lore and devotion. Many intellectual points, advices, phrases and also revelations and miracles have been attributed to him. Attār depicts him as the narrator of the anecdotes in Conference of Birds and his other works to expresses his own thoughts and ideas in both simple and cryptic ways. In this study, we have tried to analyze and interpret or demystify these anecdotes and tales. We have attempted to uncover the hidden secrets and symbols behind the lines. In every one of these tales and anecdotes, bearing the secrets and ways of mysticism, Attār puts forth his own words as quoted by Shebli, and revealing the hidden secrets in them is what this present study has attempted to achieve.