Ethic authors who are known as mystics, according to the conventional traditions in Islamic monastery (Khanghah) and complying with those endowed with Hadis, devoted a particular value for quotation from Imams of religious way. The efforts were made to recount Sheikh’s words in a way that it can present the exact sayings and contents he declared. Fidelity to these bases, ended in writing a wide range of related Sheikhs’ talks and parables along with their wise narrations in ethics. One of these ethic books is Asrar-ol-Tohid. It is quoted in this book, while Abu Saeed was traveling to Kharghan, Sheikh Abul Hasan and Abu Said Abul-khayr had a conversation in which the word were written: “ once Sheikh Abul Hasan asked Abu Said Abul-khayr: was there a wedding in your home village?” Sheikh Abu-Said said: yes, there was, and in that wedding there were visitors who looked more righteous than bride, but among them just one had all beauty, crown, and throne. Sheikh Abul Hasan yielded saying: hey Sovereign you were beholding your own ambience in a chalice. There are a lot of ambiguities in this talk, and these ambiguities bring up questions; the precise meaning conveyed by these words along with the most important factor which is the purpose of writing them are unknown. The answers of these questions can be found neither in texts of Asrar-al-Tohid nor in other related books. The present study investigate the aforementioned questions in finding the conveyed meaning of the talk and the purpose of writing it. The results of the study revealed that the conversation has a direct relationship with his contradiction in meeting or with the Abul Said’s silence in Khanghah-e-Kharghani.

Abul-Maali Nasr Allah Monshi and Hakim Sanai Are among the most eminent scholars of the Persian literature who lived nearly at the same period. They have bestowed the two invaluable books Hadighah-al- Haghigha and Kelileh and Demneh upon the rich Persian language and culture. These two works glittered like stars within Bahramsha's sky. Although Abul - Ma' Ali has seemingly translated Ibn al-Moqaffa's Kalilah and Dimnah, we are well-aware that he has manifested his skill because of his proficiency in both Persian and Arabic literature. Besides, by considering fidelity to its original, he has ornamented Ibn al-Moqaffa's writing with quaint verses, Prophet's saying, Adages, and the poem poetry of Iranian and Arab poets. In addition, he has meant to express the content in a more profound and immense way, and he has definitely had a new creation. Therefore, the researcher has compared these two works from the viewpoint of content to examine their mutual influence upon one another within Ghaznavi's cultural atmosphere by relying on anecdotes, Adages, poems, allusions, and special expressions and interpretations. As a result, the Ibn al-Moqaffa's influence on Sanai would be more illuminating than before.

Ritual studies is an interdisciplinary area that encompasses a wide ranges of branches of humanities. According to the theory of rites of passage, the symbolic structure of ancient and mythological religions in different cultures has a specific pattern. The present study, by using an analytical-descriptive method, wants to answer the question that to what extent does the mystical passage of Abu Said Abul-Khayr,  which is reflected in ancient texts such as Tazkirat al-Awliya of Attār and Asrār al-Tawhid of Mohammad ibn Monvvar, correspond to the theory of rites of passage? The mystical passage of Abu Said Abul-Khayr is consistent with the three-phase pattern (separation, transition, and reincorporation) of Arnold van Gennep. Abu Said's mystical journey (suluk) which has been formed through a difficult and ritualistic process and is based on unique doctrinal and practical characteristics, eventually becomes an anti-structure in the Sufism of that time.

In the present article, we have investigated and analyzed motivations and reasons for satirical speech and humorous behavior of Abu Said Abul-Khayr, a prominent mystical figure; and by using the method of content analysis, we have studied the effect of his moral and mystical characteristics on his satirical speech and humorous behavior. The main aspect of Abu Said's humorous personality is his improvisation and his dominance over verbal games. The findings of the research show that the most important aspects of Abu Said's satires can be analyzed in thirteen categories. The three cases of 1. improvisation and dominance over verbal games, 2. humor of the situation or practical teaching of mysticism based on humor 3. avoiding selfishness and egoism, constitute more than 60% of his satirical motives. The topics discussed in this research are as follows: Abu Said's inherent sense of humor; the issue of people liking him because of his humor; humor as a marker of his mystical, moral, and social characteristics.

The present paper will acquaint the reader with the life of the well-known character of Sufism, namely, Ali Ibn Usman Hujwiri. The author, having taken a new approach, endeavors to analyze the impression of different teachers and leaders on Hujwiri during his adventurous migration. To illustrate, Abul-Abbas Shaghani, Abu-Ahmad Mozaffar Hamdan, Abul-Ghasem Korrakani, Imam Abul-Ghasem Ghushairi and Sheikh Abul-Fazl Mohammad Ibn Hasan Khottali have effective roles in Hujwiri’s later approaches to life and religion, whose influence will be described subsequently. Furthermore, he surveys the extent to which different sources or references had influenced Hujwiri’s outlook. The reflection of these impacts will be clearly traced in Hujwiri’s masterpiece, Kashf al-Mahjub (Revelation of the Veiled). Resale-ye Ghushairie by Imam Abul-Ghasem Ghushairi, Sharh al-Ta’arrof by Mostamli Bokhari, Al-Loma’ by Abu-Nasr al-Sarraj and Tabaqat al-Sufiyya by Abu-Abd al-Rahman Sulami are some of the mentioned sources which formulated Hujwiri’s thought and vision in one way or another.

Maqātil al-Tālibīyyīn by Abul Faraj Isfahānī (356 AH), is one of the oldest and most prominent books of Maqātil. This article examines the historiography of Abul Faraj Isfahānī, especially where he dealt with Ahl al-Bayt (PBUH), tries to clarify some aspects of his historiography by evaluating and criticizing Abul Faraj's reports. Maqātil al-Tālibīyyīn is a source mostly relied on written sources and sometimes using oral sources. Abul Faraj compares and evaluates the narrations in order to measure their accuracy/inaccuracy and sometimes expresses her opinion, therefore, streaks of compound and analytical historiography can be seen in his work. Abul Faraj's tendency towards a group of Talibites has given a biased color to his historiography and has had an effect on the writing of the Maqātils. Despite this, his narrations were admired by the later scholars, especially the Imami Shia historians, and they found great value and credibility in the historiography of Ahl al-Bayt.

Hariz bin Abdullah Sajestani is present in the documents of 1320 narrations. According to main narrations books, Hariz quoted 200 narrations, most of which are basis of jurisprudential sentences. In the meantime “Mohammad bin Amro Kashi” and “Abul Abbas Najashi” quoted from Younis as saying that Hariz did not directly hear more than one or two narrations from Imam Sadegh. This report causes some famous jurists and recent experts of Rejal science to ignore Hariz’s with-no- mediator narrations and to take them as “mursal narrations”. The current study aims to explain the directness or indirectness of quotation in this piece of mentioned narrations document while using documentary method and inductive analysis; then this paper comes to the conclusion that Younis’ claim is not right. To show this matter, there are two reasons: (1) the document of Kashi’s and Najashi‘s narrations was not intact and (2) some evidences, which are found in Hariz’ method for direct quotation from Imam Sadegh, show that Hariz personally quoted at least 18 narrations while using “auditory method” to directly quote from Imam Sadegh. Hence, restriction made by Najashi and Kashi is unreliable; consequently it cannot be taken as opposition to with-no- mediator narration in Hariz’s direct quotation.

"Risalat Al-sahel wa Al-shahej" is one of the prominent works of Abbasid era in form and content to which authors and critics have paid little attention. Abul Ala Al-maarri wrote it about 1020- 1021 addressing Aboushojaa Fatak, known as Azizoddoleh, ruler of Halab from Fatimi's caliphate in which through conversation made between a horse called Sahel and a mule called Shahej he discusses literary, historical, political and social matters and provides much information about lexical, syntactical, prosodic puzzles and issues related to political relations between ruler of Halab and the Fatimi's family in the one hand and he and Roman emperor on the other hand and pictures people's condition following a crisis caused by political deals between Azizoddoleh (ruler of Halab) and Basil (Roman emperor).The Risalah investigated in this article to express role of power and technology in forming Abul Ala Al-maarri's discourse and language in the light of critical discourse analysis . This research shows that Abul Ala's discourse can be divided into 4 groups: literary discourse including his vast information about poetry, syntax and prosody; political discourse that pictures political relation between ruler of Halab and emperor of Rome; social discourse in which people's horror due to Rome's attack has been provided and finally advertising discourse between Romans and Muslims and also this point that political and cultural power has played a key role in forming Abul Ala's discourse and language.

Existence (life) and non-existence (death) are among the joint concerns of man in the past and present. The determination by self or other is a discussion that can be introduced under existence (life). This has been termed as “self-transcendence” by the existential psychologists. Frankl is one of these psychologists that we have compared and contrasted his views with those of Abu-Said Abul-Khayr. According to Frankl, self-transcendence is “moving beyond oneself” and “being able to self-forget”. Abul-Khayr, too, has similar interpretations such as “going beyond oneself” and “being absent in oneself that are close to self-transcendence”. Frankl considers instances of self-transcendence as realization of ideals, serving human beings and love of other people. Abul-Khayr, believing in these, adds avoiding cruelty to and suppression against others, forgiveness, and making donations. In this paper, the influence of Abul-Khayr’s self-transcendence has been categorized under three ethical (attaining modesty), psychological-mental (putting an end to spiritual suffering and being eternal) and social (avoiding violence) entries.

The summary of the article that you will read in these pages entitled: "philosophical views of Abul Ala Al-Marri and Omar Khayyam" contains a comparison between these two great poets of Arab and Persia lands and it's among comparative literature research which has always been of great interest to researchers of Arab and Persia literature world.
Many articles have been written so far on the influence of Abul Ala Al-Marri on Khayyam, because every researcher who studies on the life and works of these two great poets would undoubtedly find a close similarity between them, as in most cases, Khayyam's ghost appears in front of them by studying Abul Ala Al's words. Because these two poets with the same philosophical viewpoints were often unanimous, concordant and agreed. Although, they occasionally fell apart.
Before entering the world of philosophy of these two poets, what should be considered in this comparison are the political, social, economic and intellectual conditions of the two poet's time which played an important role in the formation of their personality. As far as, it can be stated that all the ideas and thoughts of the two poets were rooted in their time's circumstances.