One of the important topics that is visible in the subjects of Islamic mysticism and is worthy of research is the topic of manifestation. The poets of mysticism and Sufism have extensively discussed the topic of beauty and popular beauty in most of their poems. The Works of the mystic poet of Arabic language, Ibn Faraz (576-632 AH) and the Kurdish poet, Mullah Jaziri (975-1050 AH), is full of manifestations of the beloved’s Jamal. Their names in the field of mysticism and mysticism are next to the names of people such as Sheikh Ishraq Suhrawardi, Ibn Arabi, Sadr al-Din Qonavi, Maulvi Balkhi and Maulana Khalid Shahrzuri, and their poems, which were decorated with the theme of beauty, were written in the circles of Sufiya Zikr. In this article, the poems of these two mystical poets, relying on the beauty of Jamal of the Beloved have been analyzed in a descriptive-analytical way based on the American comparative school. The research results show that the poems of both poets have many similarities. These similarities show that the topic of beauty and beauty has flowed from an intellectual and natural source in every time and in every language, in terms of content and expression.

In this study, the concept of love reviewed in the sonnets of Hafiz Shirazi and Malla Jaziri, firstly, to investigate the pervasiveness of Hafiz’s thoughts in Kurmanji literature, especially in the sonnets of Malla Jaziri, and then, to introduce the personality of Malla and to analyze the degree of his being influenced by Hafiz in the question of love. A brief explanation is provided regarding Kurmanji dialect, the personality of Hafiz and Malla, and the history of love in the Kurmanji and Persian literature; then, issues related to the theme of love are extracted from the poetry of these two poets, compared and defined with examples from Malla and Hafiz. The main structure of the study relies on three axes: nature of love, difficulties of love, and necessities of a love journey. In the sonnets of these poets, first, the nature and characteristics of love are described, then, the hardships in the way of love are depicted, and in the end, necessities are named for leaving difficulties behind and uniting with the beloved. Generally, following of Hafiz, Malla considers love as the origin of existence and an eternal gift; this love is a journey laden with danger and hardship, few people deserving to know about; also, the journey requires following an elderly guide and sacrificing one’s life.

One of the primitive principles of Mullah Sadra attention to the position of imagination is to prove physical resurrection and with description imagination,he belives in the survival of the afterlife. The basic functions of the imagination is notional of human physical nature in the isthmus.according to viwe Mullah Sadra, the spriritual resurrection will take place in this world. Some believe that mulla sadra has generalization to resurrection and bady creation for resurrection is done by the power of imagination . as a the result of the physical resurrection in Mullah Sadra view is example bady which is not compatible with traditional reasons. Mullah Sadra is surprised by those who know the day of judgment as spiritual, their express opposite opinion with doomsday bodies in the from of example body. And by differentiating between the function of imagination in the isthmus and resurrection have referred to the assembling from the graves and the blow of the soul by the angels. The author of this research isby bringing the rational reasone and referring to some Mullah sadra phrases it has praven that the function of imagination is different in isthmus and resurrection and candnat have an effect on the creation of the body for the resurrection.

Nezami Ganjavi is one of the leading poets of Iran in the field of lyrical literature. His khumsa has been famous in many neighboring countries, including India, since his lifetime. Poetry of his works was welcomed many times in different ways. The Nezami popularity in the land of India led Mullah Masih Panetti to organize the Indian epic Ramayana in line with Nezami lyrical stories, especially of Khosrow and Shirin. This article examines and analyzes the two stories of Khosrow and Shirin Nezami and the Ramayana of Mullah Masih Panipati in a library manner in order to determine the degree of influence and similarity of the Ramayana of Mullah Masih Paniti Peti of Nezami lyrical poems, especially Khosrow and Shirin Nezami Ganjavi. Structural similarities and unity, signs of the effectiveness of the two works, as well as personality similarities between the two authors should be examined.. This article examines and analyzes the two stories of Khosrow and Shirin Nezami and the Ramayana of Mullah Masih

The question of unity of existence is one of the most fundamental mystical and philosophical issues that is discussed in this article, based on Allāmah Dawānī and Mullah Sadrā’s theoretical foundations. Allāmah Dawānī’s explanation of the question of individual unity is based on principles such as unity of existence, the attribution of essence to existence, the principle of disposition and non-confusion of creatures to the origin of derivation in the sense that the truth of existence is unique in divine essence and the rest is ascribed to the existence. BY investigating Dawānī’s basics, one should say that believing in individual unity of existence is in contrast with his basic principles. The issue is not acceptable in his thought system because by declaring both originality of existence and originality of essence to explain plurality of the universe, belief in redundancy and the relation of essences with existence and declaring disposition has basic inconsistency and internal conflict. The issue is concluded in Mullah Sadrā’s approach because he introduces existence as an objective identity with multiple orders, orders that are only the manifestation of existence and regarding the intensity of the actuality of the origin of existence which encompasses all achievements, there is no room for other affairs. Any creature is a status of statuses of that absolute existence and plurality is nothing but the manifestation of its attributes in the opportunity of names. The explanation is well acceptable with the Mullah Sadrā’s theory of gradation. From what has been stated, it follows that individual unity presented by the two philosophers only have one point in common which is that in the universe there is only one original truth; however their basic principles and manner of explanation are different. The philosophical foundations and principles that cause internal conflict of the discussion for Dawānī and transition from philosophy to mysticism for Mullah Sadrā. The summary of Mullah Sadrā' s theory as an independent theory can be brought up in this sense that in Mullah Sadrā’s views, where he considers the "essence status" of self-existence, individual unity of unconditional type is a divider that from mystical view is interpreted as "absolute identity" and "the essence of oneness". In this approach, there is nothing opposite or contrary to it and all are the emergence and manifestation of that. Existence of God is the individual one truth. But in some cases Mullah Sadrā speaks of unconditional divided existence by looking at God's "action" not His essence which is equal to the term "expanded grace" in mysticism. In this order, predication and generality are tried so that all determinations are present in that.

Both of Mullah Sadra and Ibn Arabi by monotheistic view and based on originality of existence, substantial motion, pantheism and appearance of shadowy existence achieved proof of resurrection and its processes the end of which is paradise and hell. They described paradise and hell which lead multiplicities to unity and facilitate tasting the mercy and blessings of God. It is certain that existence of Mullah Sadra after Ibn Arabi, his intellectual development and adopting the proving and negating method in studying the thoughts of the predecessors caused his sparking. This coordination in description of paradise and hell which has occurred on the basis of the common method of intuition and in addition, the Qur'anic verses and traditions and the stories narrated from the Imams and Ibn Arabi, is clearly observed in masterpieces of Mullah Sadra. Of course it is clear that Sadra’s talent has caused some differences with Ibn Arabi, such as the issue of creation of forms by the spirit in the steps of resurrection that happens within the spirit by its imaginary creation power from perspective of Mullah Sadra, while according to Ibn Arabi it occurs outside of the spirit by combination of names and attributes. However, we should admit that using the same source has caused many similarities between the two figures and therefore, we cannot consider Mullah Sadra as the mere follower of Ibn Arabi.

This study analyzes Mullah Sadra's critiques and innovations and among Islamic philosophers finds his thoughts and attitudes close to the concept of Derrida's "deconstruction "more than anyone else. Accordingly, article introduces Mulla sadra as a dissident and unhappy thoughtful philosopher with radical questioning style that although many do not consider him as a political thinker- Because he has not entered the political sphere-but according to harsh criticism towards Himself contemporary superficials Sufis and with Drawing Transcendental Wisdom, we can put him among Political theorists and philosophers. Mulla sadra propound Innovative topics in Mystical and philosophical sphere like existence, Substantial Motion and Bodily resurrection that seems representing such plans and reveling Adversity of Safavid government. His critique pushed him forward to find a deconstructionist language. In this regard, criticism, exposing contradictions and otherness that is the main factor of “deconstructing”, will be examined in Mullah Sadras Platform. The findings indicate that there are comunalities between Sadra and Derrida. However, we face the fact that in some of issues these two chracters are different from one another. Derrida’s ideology on phenomenology focuses only on human throwness to being in the present world; however, Mullah Sadras emphasizes on the significance of ecology and does not believe that death is the end of Heidegger’s Dasein and Derrida’s subject. Mullah Sadra’s Hermeneutic meaning attempts to determine the author’s intention based on the capacity, While from Derrida’s deconstructionist view, author death is of utmost importance. Derrida’s deconstructionist view contains continuously renewed pessimism toward things affirmed and approved. In contrary, Mullah Sadra believes in illustrative seeking perfection and aggravation in his total deconstructionism. That is, human ignorance is obviating the vitiations specific to his time in this condition.

Among the types of works, moral books should pay more attention to the persuasion the audience, because they are basically written with the aim of influencing the behavior of the audience; So that they can remove their moral vices and motivate them to do good deeds. One of the most important Shia moral works in Persian language is called Mi’raj al-Sa’adat. Mullah Ahmad Naraqi (died in 1244 or 1245 AH) freely translated his father Mullah Mahdi's (died 1209 AH) Jami’ al-Sa’adat from Arabic to Persian, added some content to it, and made some corrections in the arrangement of the content; In such a way that he himself talks about "authorship" in the introduction of the book, which he named Mi'raj al-Sa’adat. Naraqi used the verses of the Holy Qur'an, authentic Shia traditions and hadiths, previous moral books, Views of Greek sages and meaningful Persian literature to outline the ethical issues of Me'raj al-Sa’adat. This book found a high place among Persian moral books since that time. In the article the signs of this success will be described. The popularity and fame of this work, in addition to being related to the value of the contents and the credibility of Fazelein Naraqi (Mullah Mahdi and Mullah Ahmad Naraqi), also comes back to the features of the text that lead to the audience's persuasion. In this article, the focus will be on the text of the book Mi’raj al-Sa’adat, and the success factors of Mullah Ahmad Naraqi in communicating with the audience and persuading them will be considered.

Afghanistan is as a country with different ethnic groups and unique political and social characteristics. The society of this country has always suffered from social crises due to ethnic and religious prejudice. The Taliban was able to seize power in two phases, one during the 5-year term of Mullah Omar's leadership and the current term of Maulvi Hebatullah Akhundzadeh. Despite the common characteristics of these two periods, differences can also be seen. The current research is limited to Afghanistan from the geographical point of view, and from the time point of view, it is focused on the last three decades and on the personalities of Mullah Mohammad Omar and Maulvi Hebat Elah Akhundzadeh. The research method is causal-analytical and comparative with a political and historical approach and based on discourse analysis. Also, the method of gathering information and data in this research is done using the library method through books, articles, magazines and the internet. Based on this, in this research, we seek to investigate the political thought and practice of the Taliban leaders, emphasizing the comparison of the thought of Mullah Muhammad Omar and Maulvi Hebat-Allah Akhundzadeh based on discourse analysis, and answer this question: the political thought and practice of Mullah Muhammad Omar. And how was Maulvi Hebatullah Akhundzadeh as the most important leader of the Taliban? The results show that, based on this, the political discourse of Hebataleh Akhundzadeh, emphasizing some of the teachings and political discourse of Mullah Omar's period,

One of the challenges of the constitutional movement was the drafting and approval of the Constitution. Based on the second article of the amendment to the Constitution, five qualified mujtahids were responsible for legislative processes. During the drafting of the constitution, Sheikh Fazlollah Nouri proposed the supervision of a board of mujtahids. It was approved by the legislators as the second article of the amendment to the constitution. The question is why the intellectual faction of the first National Consultative Assembly, who insisted on the separation of religion from politics and opposed to the interference of mullahs in politics, accepted this article which allowed the supervision of a number of mullahs on parliamentary bills. This paper claims that the intellectual faction did not approve of this supervision, but they accepted it only because they intended to silence the religionists. It argues that the legislators of the intellectual faction were in fact forced to accept the supervision of mullahs on the parliamentary bills since they were under the pressure of the religionists outside and inside the parliament who would have accused them of being Baha’is or atheists if they had showed any disagreement with Nouri’s proposition.