محمد ابراهیم مالمیر

In his innovative theory, Russian folklorist Vladimir Propp examined the morphology of Russian folktales. Unlike former classifications of these stories which were mostly based on content and theme, Propp’s classification is based on the stories’ form and structure. He realized the first step in rectifying his hypothesis was recognizing and determining the fixed and variable elements of the stories. This article examines and analyzes the morphology of Sheikh Bahai’s Cat and Mouse which consists of several frame narratives and multilayered stories within stories so that this story is composed of a total of thirty-four sub-stories. This article is based on library research and adopts a descriptive hermeneutic content analysis approach and attempts to probe the functions, determine their frequencies, and study them comparatively based on Propp’s morphology. The findings indicate that there are strong intertextual relationships among these stories. Of the thirty-five tales in this work, in addition to Propp’s thirty-one functions, for the first time, seven more functions are discussed in this article which include "escape", "gossip", "commitment", "menace", "hiding", "wager", and "abandonment".

BACKGROUND AND OBJECTIVES: The book of Serr al-Asrar is a valuable Ashura book that has been neglected in Persian history and literature. The book of Serr al-Asrar is one of these precious works. Serr al Asrar is the name of a historical-literary book in Persian language, which was completed after the death of the author, with the efforts of his son. Sheikh Abdul Rahim Jalili-Kermanshahi is one of the famous writers of the Nasser period, who has valuable but less known works. His son, Sheikh Mohammad Hadi Jalili, was also one of the great writers of his time who finished his father"s Ashurai book. Each of the narrative types has its own stylistic features, and their stylistic analysis leads to a better understanding of these works. The purpose of conducting this research is to introduce this historical-literary work and examine its three aspects: linguistic, intellectual and literary.

METHODOLOGY: This article is based on library studies in a descriptive-analytical way.

FINDINGS: The findings show that the book of Serr al-Asrar has the same writing style despite having two authors. Despite the Arabic knowledge of the authors, the type of narration requires simple language. Therefore, while showing their knowledge of Arabic, the authors adhere to simple writing, and this issue has given the work different features and indicators. Therefore, the stylistic reading of this work shows a clear understanding of its multiple levels.

CONCLUSION: This work is a historical and realistic narrative, which, in addition to its linguistic and intellectual highlights, has acquired a literary flavor by mixing with rhetorical tricks. The prose of this book is intermediate and there are prominent features of a single language in the language of both authors. In terms of thought, despite the intellectual unity of both authors, themes are raised that show their intellectual independence. From a literary point of view, it is necessarily mixed with rhetorical techniques and more than having an aesthetic purpose, it serves to clarify and depict the atmosphere of events, narrative characters, and the feelings and thoughts of the writers.

The approach of social semiotics is one of the prominent sub-branches in the science of semiotics, which reveals the meanings hidden in them by explaining the signs. This approach is based on the three domains of identity codes, signs of social etiquette and the nature of social signs. Since the obituary is a historical and realistic narrative, it has a lot of capacity to examine semiotics, especially with a social approach. The purpose of this research is to introduce an original and little-known Muqtali, in which valuable information can be obtained from the context of the Umayyad society by analyzing codes and social signs. This article tries to identify the semiotics of one of the original murders in the west of Iran in a descriptive-analytical way, and for this purpose, it has used the social semiotics approach of Pierre Giruo. This book is called Siral-Asrar Fi Misibeh Abi al-Imam al-Athar (AS) from the famous Ashura historiography and the work of Ayatollah Jalili Kermanshahi. The findings show that the author revealed the political, economic, social and cultural issues of the Umayyad period and the Ashura event using social symbols and codes, and at the same time expressed her views and ideologies. These signs depict the beliefs, ignorance of the people of the society, poverty of thought, rule of terror, hypocrisy and hypocrisy, violence and oppression, corruption of rulers and governors, etc. in the Umayyad society

One of the intellectual characteristics of Molavi"s poetry is the use of Quranic concepts, including the use of Quranic characters. Molavi does not merely adopt a suggestive view in using the Quranic declaration; Rather, he interprets the elements of the Qur"anic stories, especially the character of the prophets, with a hermeneutic view. Rumi acts creatively in this process and creates rhetorical images from his interpretations.

The authors of this research, by describing and analyzing the data, after stating the generalities, analyze the types of intensive interpretative similes arising from the Quranic story of Jesus (PBUH) in order to determine the meaningful relationship of the frequencies.

In this research, the most frequent type of simile is the compressed (eloquent) additional simile, in which Rumi first interprets a story or a verse of the Qur"an based on the rule of running and applying and reaching the interior; Then, according to his rhetorical style, he creates original images such as Jesus of the Spirit, Mary of Love, the cradle of mold, the antichrist of grief, Mary of straw, etc., and this shows that Molavi looks at the stories and characters of the Qur"an with an internal and cognitive approach and a new look at It has the character of prophets including Jesus (pbuh).

Rumi mixes the story of Jesus (pbuh) which is an external matter with his mentalities and tastes and interprets it with a mystical perspective and he has opened this chapter to the audience that everyone can use images and combinations according to their understanding and attitude. To create poetry and rhetoric in the shade of interpretation. In this article, the authors have explained the forms of intensive simile in terms of the type of interpretation, creativity, and imitativeness, as well as sensory and intellectuality.

Conceptual metaphor can be considered from modern linguistic theories that are concerned with metaphor in terms of meaning and connotation. This is fundamentally different with metaphor theory in classical literature. The new theorists see that the aesthetic of the metaphor is not confined to rhetoric and literature only, but also to meanings and connotations as well. In the related context, "Janson" and "Lykaf" are considered among the vanguard theorists in the field of conceptual metaphor who view the metaphor from a semantic perspective. In this research, and based on the descriptive-analytical method, we have studied the meaning of life in the poetry “Baland Al-Haidari”. And one of the most important findings that we reached in this article is that Al-Haidari mostly carries a pessimistic view that sometimes turns into absurdity. However, his poems may be interspersed with poems that carry a spirit of optimism in their folds accompanied by a glimmer of hope. Then Al-Haidari used the conceptual metaphor as a tool to express his viewpoint on the life that he lived with his flesh and blood. It can be said that the conceptual metaphor in Baland Al-Haidari's poetry stemmed from his bitter and tragic experiences in the reality of his life.

Education and upbringing is the most fundamental issue of any society. In this way, recognizing successful educational schools throughout history is necessary. Wise men, philosophers, mystics and Islamic scholars have each dealt to different fields of education and upbringing with their own views. Mir sayyid Ali Hamedani is one of the famous mystics who has considered education issues based on Islamic law and the source of many services in the Muslim community of the eighth century AH in the region of Kashmir has been. His unique personality can be considered the most influential factor in the acceptance of Islam among non-Muslims. Writing about one hundred and ten treatises on various subjects is a sign of transcendent wisdom; Authoritarian and anti-oppressive treatment of rulers is a sign of courage; Tolerance of austerity and great struggle in subjugating the sensual forces, shows chastity and also him diligence in establishing individual, social, political and economic justice, shows the virtue of justice in him. The main issue in this research is the explanation of the transcendent upbringing governance of Mir syyaid Ali Hamedani, a Shiite mystic of the eighth century AH, based on the teachings based on Islamic law and Shiite mysticism. The results of this research, which is done in a descriptive-analytical way and based on library research, indicate that In order to realize his transcendent upbringing governance, this Shiite mystic bases his knowledge such as knowledge of the Almighty, knowledge of the ambassadors and saints of the god, knowledge of the worlds of creation, knowledge of the ego and its levels, knowledge of the degrees of obedience and moral virtues, knowledge of the degrees of sin and moral evils and knowledge of the rites of repentance.In the model of transcendent upbringing governance of Mir syyaid Ali Hamedani, knowledge of the the almighty, which is the goal of creation, is the first and main upbringing basis, and achieving this goal only by knowing the value of the ego and its levels, including: sensuality, Blame, sure It is possible. Knowledge of the worlds of creation and the origin and destination of human life conduct is another basis of the model of mystical rule of mystic Hamedani Which puts a bright horizon in front of the eyes of its audience and informs them about the position and rank of man in the world of creation, and thus prevents their negligence and laxity in the journey of life. In depicting the objective face of a perfect and transcendent human being, he introduces the prophets, saints and divine caliphs by quoting their sayings, actions and circumstances. He exposes the ranks of moral evils and sins to his audience, then invites them to repentance, and encourages them to perform heart obedience and body obedience in order to Conversion their moral evils into moral virtues. Mirsayyid Ali Hamedani, considering these principles, strives to cultivate ethics in its various dimensions such as devotional ethics, individual ethics, social ethics, economic ethics and citizenship ethics. In realizing his transcendent educational rule, in accordance with the conditions of each stratum and class of society, he adopts special methods from the people of infidelity, the people of the Book, the common people, the people of knowledge, the rulers and the people of mysticism. And pursues cultural rather than military jihad. Among his actions in the development and advancement of Kashmir society are: compiling numerous treatises and books in order to explain the principles and sub-principles of Sharia and its transcendence in the form of transcendent Shiite mysticism to guide the common people and mystics, arranging correspondence full of benevolent and oppressive advice For the guidance of politicians, holding sermons, discussions and scientific debates to guide the infidels and the People of the Book, establishing numerous mosques and monasteries to strengthen the scientific and cultural struggles, enacting citizenship laws to create the welfare and comfort of society, developing various jobs and professions such as Silk weaving, weaving, hat weaving, etc. for the prosperity and improvement of the economic problems of the society are worthy of praise. Since Mir sayyid Ali Hamedani was a social mystic who guided kings in political affairs only with his compassionate and sometimes anti-oppressive advice. Despite his unparalleled popularity among the people, they not only did not see him as a threat to their government, but also used his views to solve social and political problems. After reforming the political power of the society, the final and of course key step of Mir sayyid Ali Hamedani in the comprehensive realization of his upbringing rule is the obligation of rulers and commanders to send Muslim jurists to all parts of Islamic countries to teach Islamic knowledge to the and thus facilitate the process of Islamic education at the macro level.

In this research, Mir Seyyed Ali Hamdani's obituary opinions have been analyzed from the aspect of typology; In this way, after a general look at the concept of death, the issue of death from the point of view of Seyyed Ali Hamdani is presented in a brief way, and in the following, the view of this great mystic on the typology of death is examined. The results of this research show that in Seyyed Ali Hamadani's view, death is the release of a believer from the prison of the world, and it does not mean nothingness and destruction, but rather survival and immortality, and a seeker who is determined to walk; Until it becomes mortal, it will not be burdened with the status of survival. In the intellectual system and the field of view of this mystic, there are two types of death; formal and spiritual (optional and non-optional). Formal and apparent death means the disconnection of the soul from the body and the transfer of the human soul or soul from the ecstasy of the world to the ecstasy of Purgatory; True death is called "spiritual death" and upon achieving it, a person no longer thinks about his virtues and vices. In this state, a person is so immersed in the sea of monotheism that the essence and the names and attributes of the truth are manifested in him, and nothing but divine actions and works are issued from him. The key word of Mir Seyed Ali Hamadani's discourses on death-thinking is based on the emphasis of "voluntary and real death" and the scope of the discourse of voluntary death casts a shadow over his works. True death has been used in two negative and positive meanings; In the sense that, on the one hand, he considered real death as a negative and negative meaning and attributed it to the negligent people because although they are not apparently dead, they are spiritually and spiritually dead and are truly dead. A person calls anyone who does not see the presence of truth in the system of existence as an ignorant person and considers him to have true death. On the other hand, true and spiritual death has a positive meaning; It has been considered unique by some people of mysticism, as a result of which, they did not attribute the attributes of dhimima and moral virtue and even their own existence to themselves, and the Almighty God appeared in their existence. Another thing is that Mir Seyyed Ali Hamdani, like a mystic like Kaysari, considered voluntary death to mean the observation of the truth in all areas of existence and the death of a servant in the truth.

Resurrection and Ma’aad are among the basic and important issues of Islamic mysticism. In different eras, mystics have spoken in some way about the truth, its types, levels, and its quidity. Accordingly, this documentary study has comparatively studied the levels of resurrection from the perspective of Seyyed Haidar Amoli and Mirsid Ali Hamedani, two great Shia mystics - eighth century AH - and has concluded that Seyyed Heidar based on trinitarian epistemology And the principles of mystical ontology and anthropology have been considered, analyzed and studied the levels of resurrection and have been divided into two types and for each type, it has been drawn twelve times. Mir Seyed Ali first draws and explains the fourfold resurrection based on the square epistemology of the secrets of point and number four, then divides, analyzes and examines the three types of resurrection based on the trinity epistemology and inner esoteric man. Amoli has a theoretical approach but Seyyed Haidar Amoli, as a great theorist of Shiite mysticism in analyzing the levels of resurrection, has a theoretical approach but Hamedani as a Murshid (Master), has actually a practical and educational approach to the issue

The historical event of Ashura has been narrated in various forms for a long time. Maghtal (Book on the subject of killing) is one of the historical narrations that conforms to the universal patterns of cognition of narration. Analyzing and re-reading books instead of killing especially unknown books of this kind based on new theories can be effective in understanding these works more and better. the book "Ser Al Asrar fi Mosibat Abi Al Aimmat Al athaar" Jalili Kermanshahi's is one of these unknown murders in the present era. There are different patterns for narratology. Greimas action pattern is one of the most prominent patterns that facilitates the understanding of the structure of the narrative. Greimas provides a bedrock for the action model by extracting the perpetrators of a narrative and narrative consequences, and finally recognizing the narrative structure of a work. In the present study, the authors, in a descriptive-analytical manner with an action approach, have extracted the participants of each situation in the narratives of this book and adapted them to Greimas actors and have also identified narrative chains. After reviewing and analyzing the narrative structure of this book, it was concluded that the action model is applicable to this book and The narrative outline of this work has a solid coherence and structure that has provided the basis for the study of actors and narrative chains.The coherence of the narrative in the murder has caused the general structure of the narrative to be clearly established, .......

Khawaja Muhammad Parsa (d. 822 AH), is one of the sheikhs of the Naqshbandiyya sect and famous Sufis of the Timurid era. he has authored numerous works in the field of Sufism and interpretation of the Qur'an. Tafsir Samaniyah, One of his works, is the commentary of eight short chapters of the thirtieth part of the Quran. To write this work, like his other writings, he has utilized a lot of Arabic and Persian late works; sometimes he has referred to his sources but in many cases he has not mentioned them. The main issue of this article is whether all the Persian parts of this work are the outcomes of the mind and the style of Khajeh Parsa or may some parts of it are taken from the works of predecessor authors and he has not mentioned his sources? studying the Persian parts of the book, it is clear that a number of these materials are taken from some works such as Sharh-e-Tarrof, Kimia-e-Saadat, Mersad-ul-Ebad, and Mesbah-ul-Hedayah whish he didn’t even mention them. This point can lead readers to make less mistakes about the content and linguistic analysis of this work and also make them aware of using these sections.

Mirza Mohammad Nami Kermanshahi is one of the renowned poets of the 13th Century. In this essay, an attempt has been made to answer the question: What has caused the presence of figures of speech in his style? The study of style and content in the poet’s divan from the three intellectual, lingual, and literary aspects based on the existing scripts was the methodology of the essay.

An analytical-descriptive method has been used in writing this essay.

By reviewing Nami Kermanshahi’s divan, we can point out these prominent poetic features in his style. 1-Significant Lingual Features: A) Phonetic Features The lack of metric variety, metric slips, a greater frequency of poems without Radif than those with Radif in all used forms except for Ghazal, and a tendency to use literal figures of speech. B) Lexical Features: Frequency of Arabic words, exploitation of colloquial words, formation of words and composition, exploitation of modern words. C) Syntactic Features Subject-verb disagreement, ancient verbs, two prepositions for one complement, noun-adjective agreement. 2-Significant Literary Features: Types of alliteration, types of repetition, schemes of balance, paradox, allegory, allusion, simile, metaphor, trope, and irony. 3-Significant intellectual features: The concepts and teachings of Quran and Hadith, moderate mysticism, eulogy, lamentation and description, astronomical expressions and beliefs, music-related expressions, academic interpretations, diseases.

Five manuscripts of his divan have been identified that were the source material of this essay. His divan includes qaside, ghazals, qet’e, Chronograms, rubáiyát, two masnavis, and one tarji’band. The exploitation of figures of speech and the creation of vivid and poetic images are among the general features of his poems. Except for a few cases, he does not pay much attention to rhyme, especiallly the long ones. His fondness for the members of Ahl al-Bayt is visible in most of his poems.

Astronomical elements and expressions have always had a remarkable presence in the content and form of nation literature, especially Persian poetry. Complete perception of a majority of poems highly depends on understanding the semantic relations and aesthetic details of used astronomical issues and phenomena. Therefore, the present study aims to explain semantic and aesthetic function of consultation, as an important and determinative part of astronomical issues, in Rumi’s sonnets. Being a descriptive-analytical research, the current study reveals that Rumi has used the names of consultations 117 times. The most frequent ones include Aries (whose contemporaneity with the sun has depicted an impressive image), Leo, Taurus, and Libra. The most important implicit contents by these consultation are related contents to spiritual resuscitation, approximation, mystical love, demand, and the benefit from the presence of leaders, criticizing carnal affiliation and condemned world. Due to Rumi’s mystical-eloquence use of the names of consultations in the verses containing several images, figural function of consultation names has higher frequency, 139 times, depicted in the form of symbol, ambiguity, irony, and simile. Image mixture is one the remarkable parts in his sonnets including symbolic similes, irony-symbol, and simile-irony. Rumi has benefited from symbols in other images. Moreover, he has emphasized irony notably. The names of some consultations, also, have been used in ambiguous structure, especially proportionality.

Numerous intellectual, cultural, religious,and religious,  and religious commonalities and the use of common epistemological resources and Arabic verbal communication, in the scientific and literary works of their speakers,it creates of similarities, inequalities and influences, and influences, and influences, and specific features and styles. One of the obvious examples of this claim is the subject of Ashura literature and lamentation in these two languages. It is believed that this article compares Nusrat Ardabilis lamentationswith the mystic poets of the Qajor and Sayeed Razi professions in a comparative manner and based on a descriptive method based on library exploration and has obtained these general results. The Shiite poet has similarities hnfluenced by single sourage, oppression, sufferings and circumstances of Imam Hussein (AS) and his companions and the characteristics of Yazids troops, and the validity of artistic, linguistic, linguistic and approaches. Descriptive and personal illustrations have the following implications: The type of poetic formats, array tricks, the forms of meanings and emotional spa ces that govern the poets  thought and each of them have dealt with specific issues that have an individual approach and artistic style of doctrinal and emotionally Believing that shows each one is on display.

Mirza Nasrolah Ardabili is one of the most famous poets and mystics of the Neamato lahieh cult in the 13th AH century. He used Nosrat as his pen name and Nosrato lah as his mystic nickname. The subject of this research is to introduce one of the past intellectuals and some scripts of his Divan and his opems style. Also we wanted to find aneswers for the question whether there are significant figures of speech in his poems, if so, whate are they?

An analytical-library metod has been used for this article to be written and to introduce Divans different scripts and Nosrats poetic features. Also it is based on the intellectual literal linguistic features of Nosrats Divan.

Considering that Nusrat Ardabili is one of the poets of the literary return period, like many poets of that period, he used the characteristics of Khorasani language style; But with care and accuracy in his divan, it can be said that Nusrat"s attention to this issue is too moderate, and since its function and effect are not very significant in terms of semantics and literary features and delicacies, it can be said that Nusrat uses the features of Khorasani language style. It is one of his weaknesses

Based on the above findings, Nasrolah Ardabilis Divan is linguis tically important especially for its Korasani style, because it is in the Renaissance lage of literature. It is also important on the intellectual, mystic and religious features because Nosrat is a mystic poet. From the literal view he is moderat because he versifies for intellectual aims not to show his poetically skills.

The morphology of Russian structuralist theorist, Vladimir Propp, has for decades been a template for structural and morphological analyses. Propp’s model breaks down the structure of folktales into thirty-one functions and seven ‘spheres of action’. Each tale’s components are devised in accordance with each character’s function and their sphere of action. The present article investigates the element of movement in Sheikh Bahai’s frame narrative Cat and Mouse. Based on library research, this study adopts a descriptive hermeneutic data analysis approach. After scrutinizing a selection of Cat and Mouse stories and the structural data and diagrams on the element of movement in the tales, the findings demonstrate that these tales have one to seven movements and their frequencies are roughly fifty, with two-movement and one-movement tales having the highest frequencies respectively; the reason for this is that these tales are frame narratives and this fact leads to the formation of a multiplicity and diversity of movements.

Khajeh Mohammad Parsa has used many Persian and Arabic works in his commentary on Samaniyya, which is a commentary on eight short suras (Qadr to Humza). He sometimes cites his own sources and in many cases quotes from others without reference. One of the scholars whose works have greatly influenced Khajeh Mohammad Parsa and his commentary is Mohammad Ghazzali. Khawaja Parsa has quoted Ghazali in several places in his book entitled "Hujjat al-Islam". But a careful examination of the first half of the text reveals that sometimes, without mentioning al-Ghazali, he has included parts of his works in his commentary. Realizing this point makes us aware of Ghazali's great influence on Khajeh Mohammad Parsa and we do not consider these parts of the text as the author's point of view and do not cite them in analyzing his thoughts and ideas. This article examines the cases in which Khajeh Parsa, without mentioning Al-Ghazali, has included positions in his works.

Khajeh Kasani is known to have been one of the influential figures in Naqshbandi school, who was influenced by the sages of this school in theoretical and practical mysticism. Explaining the principles of Khawjegan school, he enriched the nature of the school with his works and influenced the school with critical and enlightening views. This research aims to compare the formative principles of Naqshbandi Ahrari school with those of Khajeh Ahmad in a descriptive-analytical method relying on library resources and manuscripts. It is shown that the main doctrine of this school is based on attaining awareness and consciousness considered to be available in all eleven principles of this school. The principles of belief are consciousness at the moment, glance at paving, paving in the innateness, isolation in community, reminiscence, returning, maintenance, storing, numerical mastery, temporal mastery, and heartfelt mastery. Kasani explained seven principles of consciousness at the moment, glance at paving, paving in the innateness, isolation in community, reminiscence, returning, and maintenance, and regarded the four other principles dependent on those seven. Although Kasani described the teaching of Naghshbandi to express these seven principles, adhering to his predecessors, he made subtle differences in explaining these principles, the theme of which originates from his view on innate transference.

Conceptual metaphor is a new, different interpretation of metaphor that first proposed by Lakoff and Johnson. In this approach, metaphor is not only examined in terms of appearance; but also, it pays attention to the concepts that are hidden behind the words. Any metaphorical concept, by focusing on one aspect of the concept, can prevent the mind from focusing on other aspects of that concept. One of the abstract  concepts in Khosrow and Shirin Masnavi is love. Whereas Nizãmi is an irreplaceable master of metaphor and he often expresses his desired concepts in the form of metaphorical system, love and other related concepts such as lover, beloved, achievement, grief, etc. in his poetry. In this research, with a descriptive-analytical method based on library studies, based on Lakoff and Johnson's theory of cognitive metaphor and a look at the new classification of Afrãshi and Hisãmi (mental to mental), conceptual metaphors of love in Khosrow va Shyryn by Nizãmi, arereviewed and analyzed. Because love and related concepts are abstract, they are expressed in the form of similes and metaphors to make them more tangible. By examining the concepts of the field of love based on the theory of conceptual metaphor, eighteen texts were categorized and analyzed with the field of the destination of love in the form of 738 items. These writings are classified into two groups: metaphors that have a positive approaches to love and metaphors that have a negative approaches to love. This story is about a romantic event; for this reason, most of the writings formed in it have a negative approach, and whereas this love leads to achievement and it brings happiness, the approach becomes positive. Based on the obtained results, most of the texts are subjective to objective, and in some cases they are more tangible mental, they have been used to express love, and the text about "love is sorrow" are 123 cases and the texts about  "love is deception" are 16 cases, and they have the highest and lowest frequencies in Khosrow va Shyryn, respectively

God’s manifestation is the fundamental basic ground of Yarsanist (People of Ḥaqq) worldview and ontology, which is dealt with in terms of a peculiar philosophy. On this outlook, outstanding people are either manifestations of the divine essence or manifestations of divine attributes. The failure to discriminate the manifestation of the divine essence from its determinations and forms has been the main source of Yarsanist misinterpretations. Drawing on a descriptive-analytic method, in this paper we examine and diagnose Yarsanist beliefs through their main texts, analyzing the problem of the manifestation of the divine essence. We conclude that given the semantic variety of “essence” in theological texts of Yarsanism, the manifestation of the essence differs at the stages of Yāyī, Durrī, and Khwāwandkārī. Thus, the quality of the manifestation of the essence in humans and the system of manifestation in ritual texts is, despite distortions throughout Yarsanist theological periods, all but consistent with the foundation of Ibn ‘Arabī’s school of theoretical mysticism and different from oral beliefs of Yarsanist laypeople and theologians. It also shows that the depth of epistemic texts is not known to their followers.

One of the significant requisites in the field of research is the identification, correction and publication of the written heritage left from the ancients.  In the absence of a properly corrected text, no judgement and assessment can be made about it. Dependence on incorrect and inconsistent texts can lead our investigations astray. Amongst the texts that have addressed the evaluation and analysis of the Islamic Holy Book, the Qur’anic commentaries are a valued legacy worthy of scholarly survey, the production of their critical publication being of immense necessity in Qur’anic scholarship. One of such texts is Khwaja Mohammad Pārsā’s Tafsir-e Thamāniya, not yet published nor even a significant study about it has been undertaken. In this inquiry, we will examine this commentary and introduce its manuscripts.

Mystics have organized the ways and levels of the journey and closeness to God the Almighty in the form of three general categories: ascetic-pious, romantic-scholarly, and mystical-romantic. From another point of view, the followers of Ibn Arabi School have divided the journey to God into two types: A. Indirect journey through hierarchy; B. Direct journey through a special face. Seyyed Heydar Amoli, as one of the followers and commentators of the mystical school of Ibn Arabi who has a Shiite approach, believes that among the mentioned methods, "The journey based on the divine passions", which in other words is called "beloved journey", is the easiest and closest way towards God. He has used the mystical literature of Ibn Arabi School in depicting mystical maghamat (stations) and manzel (destinations). According to him, this type of spiritual journey and its levels are related to the levels of facial and spiritual revelation. This journey eventually leads to the station of "Aw Adna" and spiritual revelation in the station of "Akhfa" which is beyond description. Examining the path of Seyyed Heydar Amoli in spiritual journey, in addition to providing us with a more accurate account of Ibn Arabi's journey path, will introduce us one of the journey paths confirmed by Shiite texts and beliefs. In this article, the data are collected based on library research and are analyzed by descriptive-analytical method.

One of the great poets of the literary return career and Qajar era is Mirza Mohammad Khan Moosa Beig Kermanshahi, who is known as Nasibi Kermanshahi;one of his different works is the Collection of Rovnagh al Majales which might be only expansive collection due to the principles of Quran and the documents of Shi’ite hadis and narrations, but it has not yet been scientifically revived in the scientific and literary circles. The present study shows that this great work in its artistic and semantic field has received many influences from Qur'anic verses, religious traditions and Arabic mystical literature; Qajar's use of the combination of the two styles of Khorasan and Iraqi and, most importantly, his special acquaintance with Arab culture and literature, have made him effective in making the new combinations and innovating them in the translation and the application of Arabic vocabulary and combinations, the pride and self-esteem to the Arabic poets , sympathy or expression of their doctrinal teachings are considerable.

The vast part of the heritage of Islam and Iran is hidden at the angles of personal and public libraries and manuscript centers , which, in fact, have been the result of years of in-depth research and analysis of the great scholars of the Islamic world, especially the sacred geography and spiritual realm of Islamic Iran, and it is evident that examination, retrieval, introduction and revival of their scientific and technical skills are indispensable and important tasks of scientific assemblies. The article seeks to introduce Jalaluddin Ahmad Kasani, known as "Khajaghi" and " Makhdoom Azam" and his Persian treatises, as one of the figures of the Naqshbandiyah of the Sunni Sufi dynasties, and the study of life and his works reveal many of the unspoken angles of this long-standing way. With this research, we find out that he is one of the sages of the Nagshbandiyah Ahrary and indeed the most prominent student of Obaid Allah, Ahrar, and wrote over 30 diverse treatises in Sufism, all of which have a special virtue with a particular style, and have linguistic features, a remarkable rhetoric and aesthetic that distinguishes prose and poetry from others.

the cat and mouse by writer and scholar Sheikh bahai but stories of the mystery that the author 's own age Sofia reproach . The purpose of this study that elements of the story . The stories because , according to the elements , theme,, time and place , practice, the issue of the analysis . the number of stories of cat and mouse language version of the story is 34 , which is mostly containing religious and moral issues . way story elements in the cat and mouse stories more or less affected by way of ancient Persian tales . Hence, the theme in the course of development and spread the story ; for short stories, and at least a chance to do not allow such a writer . element " dialogue " story old - style has been paid and speak the same figures , including individuals from various classes of society. but the animals as well as the characters innate and numerous stories. saw the angle in the third person most of the stories . part of the story is rooted in how to recruit story elements in it. This paper is to answer the question of what the story of factors influence the validity of these stories were effective .