Deliverance, one of the promising words of Quran, is a manifestation of the Divine's mercy and grace in order to bring about the needed ground for deliverance from obscurity and for reaching the safe point, or to provide a new opportunity for guidance and to prepare the way to attain perfection. But man, due to the extent of his belief and attachments is sometimes grateful for this grace and sometimes not. The holy Quran has used the word 'deliverance' in three different meanings: 1- for whispering; 2- for throwing to a high place; 3- for release and relevance. In this article, besides the other meanings, we have focused on the third meaning and its characteristics in Quran. In addition we have inspected the factors and barriers of deliverance and the attitude of the saved after deliverance. The holy Quran reveals that all men know God as the true savior at the time of a disaster and that when disappointed from all causes, they return to their god-believing nature. Nevertheless, the saved may again fall. In other words 'deliverance' differs from 'salvation' and consists of different areas of meanings.

Deliverance of self at Forugh Farrokhzad’s poems is the fundamental issue at this article. This concept like other affections and sentimentalities of mankind is the main theme portions of the contemporary Farsi poetry.At two portions, the writer has attempted to manifest the concept of deliverance from self passion at Forugh’s poems. At the first portion the writer explains manifestations of her poems, which is transfiguration of this concept by the discussion of five specifications: the sense of consensus, knowledge or insight, doubts, unprejudiced and the refraining of expressing individual sentimentalities. At the second portion the writer enumerates eight important factors as factors making deliverance of self at the poet which are: love, idealization, commitment for life, God- believing, loneliness or reclusiveness, pain and suffering, death demand, versification.The aim of the article is that the reader by deliberation at poetical samples of Forugh and other lateral discussions – which are presented in various parts of the article- be able to figure out the approach and attention of Forugh on the concept of deliverance of self and can analyze this kind of approach by other poet’s point of view.

Holding a special and limited view about human, the conventional human development considers human’s aims at fulfilling the material needs and achieving the relative comfort; although it disregards the spiritual aspect of human. Islamic consideration for this aspect influences the material progress of human in individual and social arena. According to the logic and standard of choosing criteria and the principles of human development from Islamic perspective, this research deals with explanation about criterion for dignity and deliverance and its role in human development through using descriptive-analytical method. Based on the Islamic doctrines, three indexes of “accepting the Vilayah”, “peace of mind” and “observing the moral respects” as criterion for dignity and deliverance are presented and in order to measure the quantity of each of them, some indicators were suggested. In order to meet the material need, criterion for earning livelihood is needed. To meet the rational need, criterion for obtaining science and knowledge is required. To meet the mental need, the criterion for practicing religiosity is needed.Dignity and deliverance as a forth criterion covers the above-mentioned criteria like an umbrella and also protects human dignity in all aspects.

Moulawi (604-672), both a great mystic and great poet in Persian mystical literature, has left behind so glorious works that, being appreciated during and after his life, have always remained fresh, and a source of contemplation and subtle thoughts. Moulawi is poet and mystic, thus he understands pain and sufferings of human well, and of course offers the ways to get rid of them. Solitude, that is one crisis of contemporary human’s life, has been considerably reflected in his Mathnawi When a person thinks there is no one in the world loving him, caring about him, lightening the burden of his sufferings, he is trapped in solitude. Moulawi doesnt believe in human’s solitude, while stressing their need to companions of either spiritual or physical types; the need that may brings with it pain. That’s why he tries to find the ways to treat the pain. The present article is an attempt to classify types of solitude in Mathnawi and analyze them, regarding concepts and terms like meaning, origin, reason, types of deliverance from pains and the ways of the deliverance and classifies and analyzes it.

Eternal deliverance and salvation has been searched and undergone various expressions by human beings during the different ages of history. In Hinduism, According to doctrine of rebirth and karma, this goal is identical with mokša or liberation from cycle of samsāra and karma; by which spirit can reach ultimate unity with Brahman and experience the eternal life and deliverance. Bhakti thinkers have expressed different interpretations of acquiring mokśa and quality of this station by relying on teachings of the Bhagavadgitā- one of the sacred Hindu books. We intend to introduce mokśa, its various kinds, and opinions of some dominant thinkers of Bhaktī School such as Rāmānuja, Nimbārka, Madhva, Vallabha, Kabīr and Nānak.

The Holy Quran is one of the main fountainheads of Hāfiẓ idiolect and thought. Hāfiẓs’ sweet poetry is, indeed, intertwined with the Good Tree of Quran. The assumption in the present study is that 183rd sonnet of Hafiẓ, beginning with ‘Last night at dawn…’ implicitly yet purposefully echoes the story of Jonah in the Holy Quran. When words such as ‘grief’, ‘deliverance’, ‘darkness’, ‘gratification’, ‘patience’, ‘candy’, etc. are juxtaposed with such mystical ideas as ‘the mirror of beauty attributes’, ‘swoon at the radiance of His Light’, ‘deliverance from the tragic bonds of time’, etc. they indicate that firstly, in composing this sonnet, Hāfiẓ is inspired by the story of Jonah, and secondly, readers will come to a deep understanding of the sonnet if they refer to the noble Quranic verses. Using a descriptive-analytical method, the present study suggests that there is an implicit yet purposeful association between the 183rd sonnet and the Quranic story of Jonah (a). Moreover, the study reveals that the lines of this sonnet are organically interrelated, and they portray a specific theme in the form of a poem.

The question of deliverance and resistance which represents the final aim of Michel Foucault's research projects, has not received due attention in spite of their importance.
Having described and analyzed Foucault’s view about resistance, this paper fundamentally criticizes it in reference to certain anthropological assumptions included in it.
Since Foucault’s thought on resistance is centered on the negation of the subject, resistance, like the subject, concentrate on three questions: truth, power and morality. Resistance, like the application of power is, in contrast with power and its regime of truth, like power, has two forms: positive and negative.
Foucault’s sees that the positive form of resistance that comes into being outside the framework of hegemony, manifests itself as an aesthetic form.
But, the essence of negative resistance is formed by the negation and rejection of subjection resulting from the truth-power regime and the limitations placed on its maker, in order to achieve deliverance and freedom which can be divided into two forms: theoretical and practical.

Translating the words in the Holy Quran into Persian has always occupied the minds of the scholars of this divine book, and it seems that one of these challenging words is the word “al-Tafavot”, which is incompatible with its general notion that it is the difference between objects. The present article, with descriptive-analytic method, attempts to analyze the lexical meaning of “al-Faoot” and its derivatives, especially the “al-Tafavot”, and finally evaluates the Quranic translations based on the research findings. One of the results of the study has been that the word “al-Faoot” in the translations often has been translated to “deliverance” and “salvation” which correctly means “opportunity for deliverance”. Also, most translators have translated the word “al-Tafavot” into concepts such as “difference”, “discord”, disorder, “dissimilarity”, “disharmony”, “problem”, “fault” and “defect” which due to the verse and the literal meaning of this word, the translations are not properly evaluated and the correct translation can be termed “disconnection or disparity” and “nothingness”, which are perfectly compatible with the purpose of creation.

Suffering is an internal-emotional perception (versus internal-cognitive/voluntary and bodily) that all human beings have had such feeling in their life anyhow. So, deliverance from it, is one of the most important problems of people. Abu Said Abi'l-Khayr as a Muslim Mystic and Buddha as a founder of a religious-wise tradition, have paid attention to the origin of suffering and the path of deliverance from this undesirable condition. In this article, we have tried to explain the views of these two thoughtful men, by descriptive-analytic method. In comparison between their views, we find that both of them have made some kind of connection between "suffering” and both "ignorance" and "self". They think that by "true knowledge" and "good morality" we can be delivered from suffering at all. Nonetheless, there are some important differences between their views and prescriptions.

Revisiting the potentials of the Islamic mysticism for constructing a civilization can, in addition to improving the descriptive literature of civilization studies, reveal the significance of Islamic mysticism in a harmonious civilizational system. Foundations of such a civilizational research consist in doctrines of theoretical and practical mysticism as well as the historical practice of Islamic mysticism. The main deliverance of the theoretical mysticism is “divine attributes and marriage of attributes” and the main deliverance of the practical mysticism is “proximity to, and distance from, God”. These deliverances can be employed to offer a description of the desired Islamic civilization. With respect to the potentials of civilization-construction, we can demonstrate the main place of mysticism at the center of the Islamic civilization by a transition from the basic objection of aversion from the mundane life inherent in mysticism and its doctrines to the Islamic sources of mysticism and its final doctrine of “abiding after annihilation” (al-baqā’ ba’d al-fanā’), rather than annihilation as well as elements such as khilafa bi l-Sayf (succession by sword) and the harmony between the soul. From another perspective, we will explain that mysticism can bring about fruitful results for the construction of an Islamic civilization by providing the following four elements: spirituality, a special spiritual rationality in a coherent system, an advantageous model of commitment to the Shari’a, and a special methodology of understanding religious texts (interpretation). Moreover, I will examine why the desired civilization on the basis of Islamic mysticism has not been realized, despite its fruitful civilization results.