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Dignity is one of the key concepts in Islamic mysticism and a genuine advocate for the recognition of the Sufi mysticism of the bad Sufi. Khaje Abdullah Ansari, in the Tabaghat al Sofie, mentions the names of many Sufis and explains their behavior, behavior and thought. To accomplish this goal, he has described many miracles and described the quality of the elders' submission to epistemological and cognitive principles. In this research, based on the descriptive-analytical method and citing library resources, the duplicates mentioned in the above work are categorized and why they are frequented. Examination of Ansari's views shows that dignities have manifested in the mystic's lifetime and after his death. The wonders of life are: the knowledge of the unseen; the reading mind; the seizure of the forces and elements of nature; The dignities revealed after death were less frequent. These dignities include: speaking in the dream and dream; the role of closing the verse and mentioning the body of the deceased; The primary purpose of Sufis is to use these dignities, to discipline disciples, and to encourage them to follow the path of conduct. In this work, contrary to the tradition of popular mystical writing, there is no indication of the transcendent function of dignity to humiliate and suppress enemies and deniers, which can be attributed to the attitude of the author and his hopeful and romantic tendencies in the field of mysticism.

Dignity in the culture of Islamic mysticism is one of the most widely used terms and concepts. This issue has not only stopped at the theoretical level, but has also been reflected in the practical history of Muslim mystics. They have used it to achieve various personal and social goals. In this article, we intend to deal with the fields of application of miracles in the practical life of Sufism based on the opinions of two well-known personalities in the field of Islamic mysticism, namely Ali ibn Osman Hojwiri (author of Kashf al-Mahjoob) and Abolghasem Qosheiri (author of Resaleye Qosheiriyeh). For this purpose, descriptive and analytical methods have been used and data collection has been done based on library resources. Also, the statistical population of the research is the books of Kashf al-Mahjoob and the Resaleye Qosheiriyeh. Dignity in Hojwiri's and Qosheiri's views has two individual and social dimensions. In other words, mystics have sometimes used dignity to fulfill personal desires and sometimes for the public good. In general, the common areas of application in these two works are: mind reading and frosting; capturing the forces and elements of nature; hearing Hatef's voice; talking to the prophets in life and death; communication with animals; healing patients. The distinguishing features of the application of dignity in these two works are the greater variety and breadth of the Resaleye Qosheiriyeh and the multiplicity of its examples and parables than the discovery of the obligatory and the more prominent theoretical aspect of the satirical work. Also, Hojwiri refers to miracles such as: talking to God and tying the phrase on the body of the deceased Sheikh, and as a result of a layer of miracles such as: knowledge of the unseen, possession of objects, Sheikh's conversation with the tree, and death and voluntary life. Come