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Anecdotes of Elders in Persian Sufi Poems Sufi literature in its two forms, prose and verse, especially between the 6th and 9th centuries A.H., is a large and important part of Persian literature with various types and subtypes such as edicts and didactic works of prose and verse, as well as works that report moments of passion and Sufi illumination is in a lyrical or symbolic language. One of the main and common materials among almost all these different types, although with different levels and frequency among the types, is the narration of "stories" and "sayings" of Sufi Sheikhs. This research is an attempt to present a detailed and documented picture of the quality and quantity of the reflection of the "stories" (and not the sayings) of the Sufi sheikhs in the most important Persian Sufi educational systems, including Hadiqat al-Haqiqa Sanâ'i, Attâr's poems including Elâhinâma, Asrârnâmeh, and Manteq al-Tayr and Mosibat-nâme, the six books of Mowlânâ's Masnaviye Maʾnavi, and Jâmi's Haft-orang. The results of this research show that out of the total of 300 stories narrated in these works, apart from the stories attributed to the unknown elders (47 stories), which constitute the highest amount of stories, the most stories are related to Bâ Yazid (with 24 cases), Abu Saʾid Abul Xair (with 21 cases) and Šebli (with 20 anecdotes). Also, about a quarter of all the stories are "Karâmat stories" and the theme of the rest of the stories is the teaching of Sufi knowledge and concepts. It is worth mentioning that in a historical and comparative perspective, it is clear to see the increase in attention to the narration of Karâmat stories between Sanâʾi and Rumi; As in Hadiqat al-Haqiqat, there are no honorable stories, but among the 26 stories narrated in the six books of Mowlânâ's Masnavi, 15 stories (that is, about 60 percent of the stories) are about honor. Finally, it is possible to consider the totality of Persian Sufi poems as having less attention to stories of virtues compared to types such as Tazkirats and hagiographies as well as some ancient Arabic short books.

The most important surreal principles are imagination, automatic writing, objective accident, wonder and magic, and dreams and visions. Although this school was introduced and recognized in Europe, it had already been featured in various artistic arenas of world literature. One of these arenas is Sufi texts of Persian language which have long served as hallmarks of surrealism. Al-Risala al-Qushayriyya is also one of these texts. Although al-Qushayriyya treatise is one of the first written teachings of mysticism whose author is so cautious to rid his work of all that is suspicious such as fantasy, rhythm and automatic writing - supposed to exist in surrealism - its surrealistic features (including dream, wonder, madness and dementia, inability to reason, unity, condemnation and denial of the world, freedom, etc.) are prominent. Meanwhile, concepts such as sleep and disclosure of truth, wonder and dignity, insanity and rejection of the world are more frequent. It should also be said that almost all of the surrealistic components of this book have fundamental differences with similar concepts in the surrealistic realm. In case of automatic writing and release, the difference is remarkable. Such distinctions convey excellence and superiority of Al-Qushayri’s thought against surrealism. In addition, Al-Qushayri’s accuracy and obsession in raising these issues resulted in considering terms, conditions and steps for any concept which cannot be seen in Surrealism.

Out of body (departure of the soul from the body) is one of the important issues in Islamic mysticism that mystics have discussed with the belief in the incorporeity. In this article, with the aim of examining the common intellectual style of mystics in believing the Out of body, the interpretations and allegories of Out of body, its conditions, requirements and examples in the texts of mystical order and prose have been studied.

Data collection was done by note-taking method with a general review of mystical texts in a library and the article was written in a descriptive manner by selecting a sample of outstanding works of mystical texts.

There is a belief in the Out of body in mystical works. Mystics believe that some saints reach a level of behavior where the body becomes like a garment for them and the soul can bring it out. They have also repeated the interpretation of the bird and the cage that the soul is released from the cage of the body like a bird. God"s love, austerity, abandonment of material belongings, asceticism and self-cultivation are the conditions and necessities of Out of body. Out of body is different from voluntary death, but the mystic who have reached voluntary death are easier to Out of body. The dignity of mystics is an example of Out of body that is repeated in mystical texts.

Out of body in Islamic mysticism has been a common thought and common thought style of mystics in different periods. Their constant effort is to acquaint the soul with the Alawite world, which is caught by the descent into the material world and is in opposition to the body. Because he belongs to another world and is single, sometimes the human soul leaves the body to connect with the Alawite world or revelation, dignity and mystical experience.

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.

The three great Abrahamic religions, apart from their Shari'a and the laws derived from it, which have penetrated into society through the Holy Scriptures, have spoken of mystical conduct which, apart from the law and the fear of hope for the reward and punishment of the Hereafter, seeks self-cultivation. Achieving the divine truth and joining him. In this sense, Sufism and mysticism have a considerable history before the formation of their Islamic form in Judaism and Christianity. One of the most important commonalities in all three mystical approaches is the concept of "dignity" meaning the performance of supernatural acts or states of habit. However, the epistemological as well as the phenomenological study of mystical miracles in all three Abrahamic religions shows the extent to which these events correspond to myth. The present article tries with a comparative method and descriptive-analytical approach by studying the historical formation of the concept of miracles and examining the most important religious myths, the relationship of some of these events with what the great mythologists think of as "mythical reality". Revealed and identified. The results show that dignity in Jewish mysticism, while linked to magic, follows the patterns of the myths of ancient Egypt; However, this is achieved in Christian mysticism on the basis of some kind of observation, and the main source of miracles is Christ himself. In Islamic mysticism, miracles accompany a miracle that instead of a messenger, it belongs to a divine guardian or mystic and is the result of self-cultivation, but it is a natural and sometimes coercive result and therefore has no virtue as a tool or goal.

Like the other Islamic mystics, Ebn Arabi considers dignity specialized for saints and miracle specialized for prophets. Like some other mystics, Ebn Arabi considers intuitive science as the real dignity. Josef Murphy thinks that there is no difference between dignity and miracle and he believes that all human beings have such powers and they are able to realize all miracles. Murphy makes lots of examples in which a wayfarer was able to do the miracles of Jesus Christ.Murphy is a psychologist whose knowledge is practical, which means that he thinks all human beings can use miracle so that they can have a proper life in this world and then in the life in hereafter. Murphy and Ebn Arabi have the same idea about miracle at least in 9 cases and in this section they are going to be discussed. The method used in this paper is library and comparative.That in spite of differences in terms, we have sought to find common ground. 

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

Keramat (Dignity) is always renowned for the Sufis and is considered as the most prominent ability of the Sufi elderly. Dignity topic is one of the beginning topics of Sufism and a major part of Sufism literature is narrating Dignity of Sufi elders. According to Quran, prophets do acts that are impossible for mankind in facing of opponents to be an approval of their speech and acts. Some of Sufis consider Dignity as a reason to rightfulness of their leadership. But, some others denied it and consider it as a reason of downfall in the way to advancement and perfection. However, Dignity is seen in Iranian romances and is an example of the capabilities of the hero of the romance. The root of it should be sought in the culture derived from myth. In this research, the author is going to analyze these commonalities together, and according to it, explore the Dignity out of Sufian stories and separate Dignities of story heroes from other in two romances that have religious attitude, Abumoslenameh and Hamzehnameh, and come to the conclusion that ‘Far’ (God Chosen), that is the spiritual power said in ancient thoughts, is the source of Dignity thought. The belief in all these stories is central. According to this, romance, especially religious romance, tries to promote the important element of belief; meaning that it will try to follow the purpose that Islamic mysticism got from telling elders stories.

Anthropology of the basic foundations of the human sciences in such a way that different principles in explaining human nature and her features, the humanities oriented production, linked. The principles of human dignity is the most important religious anthropology to explain it to spill over in the humanities, as the mother, can change in the human sciences, such as economics Bnyanyn, political science, psychology and ... make In this study, analytical method, with a focus on contemporary philosophy and Islamic scholar Allama Jafari we seek to gain a sense of human dignity. The first two types of Allameh Jafari human dignity inherent dignity that separates him from other creatures Waters is the inalienable dignity of the features, Based on certain principles of religion, foremost of which is the Caliph Azmkhlvq God being God-man, a man of knowledge, a trustee of man and the future of man. And type II acquired the authority and dignity of human endeavor in the light of reason and faith in God and obedience to God's commands and has certain criteria are achieved. This kind of dignity, a criteria that is most important is faith in God and everything associated with him, Tawhid and devotion and piety and good deeds done this type of dignity, personal and social effects and accessories are the most important ones are: Security, peace and justice and freedom of the individual and society.

Karāmat (Divine grace), as an extra-ordinary event, is used by awliya Allah (saints of God) and has a special place in Islamic mysticism. Karāmat is divided into three main species: 1. Predictions of the future, 2. Interpretation of the secrets of hearts 3. Miraculous happenings in the corporeal world (or breaking of the natural order of things) Each of them has several subtypes. One of the subtypes of the third kind is healing patients that occur during the lifetime or after the death of the possessor of karāmat. The diseases usually include congenital and chronic illnesses that all the doctors are unable to cure them. Sometimes, the disease is caused by the curse of a spiritual person (sheikh). The treatment methods are very diverse, among which are the following: reading Surah al-Hamd, praying, hand touching, blowing, rubbing saliva, reading a poem, hugging patient, repenting patient, touching and using the personal belongings of the possessor of karāmat such as clothes, shoes, hat and toothpick. In most of these cases, the patient is treated in such a way that he/she won't catch the disease until the end of his/her life. By using descriptive-analytical method, in the present article, the attempt is made to categorize and analyze the methods of healing as mentioned in the early mystical prose texts.

One of the most common interactions in all of the tales and the deductive Sufism is personification of the unseen and superficial elements such as saints, angel, khezr, devil, light, which results in the high trust of followers for communicating with the holy universe and attract their attentions and minds beyond the limited goal of the world toward the unlimited heavenly goals until the strongest motivations will be prepared for heavenly evolution in this Sufism more than before. On the other hand, by tolerating the hardest stages of evolution and prevented from dependency and more pay attentions in deductions. One can reach happily to his ultimate fortunate which is the exact self – freedom and self – stay in the ultimate right and finally reaches to the ultimate all mighty.

Most of the world's mystical schools strive to isolate the seekers and novices from the profane and mundane life and guide them to the real driving force of the world and the mysteries of the sacred world. Shamanism is one of these mystical schools that by its specific rituals and practices takes the seeker into a trance state and ecstatic unconsciousness, and through seeking help from the world of spirits and world of gods makes supernatural wonders take place. Shamanic rituals and customs bear a striking resemblance to Islamic Sufi customs; to the extent that some even believe that Islamic Sufism was influenced by Shamanism. In this study, the authors investigate some of these similarities, including the states of trance and ecstatic unconsciousness, the importance of music and stomp, soul flight and ascension of the seeker, magical flight, mystical austerity, performing supernatural wonders, and the issue of rebirth.

This essay tries to show a frequent macrostructure in mystical Maqâmâts that makes people`s religious beliefs. Not only does it gives enough evidences for the structure but also interprets its ideological functions. The macrostructure consists of some chronological events. It starts with a holy parentage for great Sufis and it is continued by prophecies predict a child will be a great Sufi in the future. It carries on with unbearable asceticisms. All of the events prepare the ground for small miracles. The chain ends with a fantastic death and a contrast to other discourses. The last events, in reality, work as a result of small miracles power. The main function of the structure appears to make a limitation to access to small miracles. It leds to articulations that generate a new discourse: discourse of Sufis who have small miracles. The new discourse encounters mystical discourse to social and political discourses.

The folk legends are considered as a part of valuable treasure of each culture. In Azarbayjan, legends have irrefrangible connection with the name Aşig, since , they are the heir of all epic , martial, festive stories of Azerbayjan. In one of this stories entitled Asli and Karam the hero of the story is similar to Qognos. All the story get vivified by lyrics of the hero, but at the end he burns and changes to ashes. This story connects with the elements of extraordinariness. In this study, the motifs of extraordinariness as apple, dream, wine of love and etc. are studied. The text of story is totally full of love motifs. This story begins with the birth of story’s hero with an apple and ends in the motif of magic cloth. The hero of the story has a passive personality and just suffers, and tolerates. For this reason the story lacks the epic aspects. This article investigates the motifs of Asli and Karam story

Education was always considered by the thinkers from the past and different centuries and eras and some logical decisions and effective steps have been made for its progress and exaltation. The revolution in the fields of science and technology, has offered the world the necessity of revolution in the process of educational activities and approaches to education. Looking to the UNICCO motto for the world's education in 21st century that considers 4 column for learning: learning to know, learning to use, learning to live, and learning to live together is also pointing this note out. Education is completely different from the past. Nowadays, educational systems should train individuals to be powerful in understanding the complicated world, creative and innovative in managing and its leadership and behave logically. Training the mindful and creative human requires its own specific way. The frameworks based on mere knowledge, cannot provide such condition and context at all. So one of the most essential revolutions in educational systems is revolution in attitude and respecting the principles based on Islamic values and innate features of the contacts. The main goal of this article is to recognize and introduce the educational methods which Islam recommends. The research method of this article is descriptive and studying the library documents and evidences and its results, lead to 4 important educational method which are considered by Islam: pattern, notification, advice .and glorification

Myths are powerful and stable. They can survive in the toughest conditions by changing their shape and remain alive and active keeping their dynamicity. Much of the issues in mysticism, such as customs, tales, stories and gnostic literature, have either emanated from myth or affected by it in other ways. The existence of ancient myths in some Sufi's traditions is a sign of wholesomeness and integrity of these ideas with the teachings of Sufism. To explain the coherence of myth and mysticism, we have reviewed the functions of myth and the ways it has continued in Persian mystical texts up to the end of the eighth century. The results of this study show that mythical thoughts such as salvation, Asha, and the holiness of water and fire as sacred elements has continued to exist according to context of mystical ideas and in the form of mystics`"Keramas"(Miracles).The structure of the mystics`"Magamas" books is also based on the myth of salvation. Initiation rites have been replaced in form of testing pass of mystics through the water or over the fire and in framework of Keramas. The importance of the characters such as Sage, Ghotb and the Abdal is also a form of displacement of myth in the form of Keramas.

Walking though hard ways, without Trusting master and disciple is not possible. Thus the need for attendance of the spiritual master has been among the major issues at the center of sufism. Except for a small number of sufis, like Ovagsian who considered discovery journey is merely possible through meditation; that most sufi scholars have emphasized the need for choosing master, believing that success in the journey through ups and downs on the way to perfection, can not be achieved without the help of a master. In this paper, we provide a comprehensive definition of master in the Theasosophy. We include the master and to need to follow master.