Ayyari is a very old Persian cult that closely linked to the middle class people in Iran. Some of the ayyaran, under the impact of ascetics (zahidan) from various sects and religions, including Islam, developed ayyari into javanmardI (or futowwa). Afterward, there was a mutual impact between Sufism which spread in Iran in 4th and 5th AH and Javanmardi. Sheikh Abul-Hassan Kharaqani, who apparently was close to javanmardi, became familiar with Tasawwuf, and later on, he was considered as a member of Sufi orders by Sufi authorities. In the present article, after a brief introductory description of javanmardi, Kharaqani's sayings in the works attributed to him is studied as well as the reports of Sufi sources about him. Then the relationship between Kharaqani and javanmardi is discussed along with a debate about what he understands from javanmardi. Finally, the article tries to conclude whether Kharaqani should be seen as a religious mystic among javanmardan or as a mystic among Sufis.

The school or method of phenomenology, with the fundamental change it created in the interpretation and understanding of philosophy, culture, literature, politics, science and art, caused thinkers to leave the habitual view and repeated analyzes and by suspending the reading of texts through institutionalized traditions. And from the perspective of others, it provided the ground for new perceptions of concepts and intellectual and practical currents. The Qalandariyya school, with its various phenomena and special neomas, has many complexities and ambiguous points. This mystical school is often discussed, interpreted and analyzed through the eyes of others and historical knowledge, and its intuitive and sensory aspects have been ignored. Phenomenology, by suspending previous knowledge and placing the natural view based on historical knowledge in parentheses, provides a kind of sensory and intuition-based view to look at this mystical school and sect, through which we can also understand some of He understood the neglected aspects of this intellectual and practical flow with a sensory and direct view, and he understood the same type of Qalandran's view of existence and mystical issues that provide the reasons for distinguishing this sect from other mystical sects. The current research has explained this cult based on the phenomenological method with the library method and qualitative content analysis and has come to the conclusion that Qalandari's poetry is descriptive in nature. Qalandarsara poets have their own definitions of mysticism. The purpose of this school is to fight against the Riyazdeh society and the false and holy claimants. The Qalandariyya school has a contradiction between claims and actions.

The aim of this study was to have a semi-historical look at the chivalry in Iran, that is to say the history of Iran was directly referred to, and its chivalrous approach and educational thinking in sport were achieved. The method of this study was qualitative with a historical approach; historical books of Iran were studied in four categories: identifying semantic units, initial codes, open and axial coding; finally the model-the definition of chivalry in Iran was obtained. From the historical perspective in Iran, chivalry is a collection of attributes that is a revelation of the people and a self-image in the context of the glorification of God.

Jawanmardi is an established sect in Iran that was initially formed as a social action to realize the rights of the oppressed, and over time thrived in terms of theoretical fundamentals, teachings, and practices, while also divided up into various movements and associations. Such groups played a substantial role in the community during diverse epochs. Precisely in the wake of Islam, the social actions of Jawanmardan were significantly reformed in a way that some Islamic scholars consider Islamic mysticism as the major source of impact for Javanmardi groups, specifically futuwwat. Although Jawanmardi has been a serious social movement in the history of Iran, its significant dimensions, i.e. social interactions and actions, are yet to be investigated. In fact, their theoretical fundamentals, interactions with other groups, and social movements and social actions have not been fully explicated. Taking a historical method a descriptive-analytical approach, the present study analyzes social interactions and actions of Jawanmardan (adherents of Jawanmardi associations). The findings suggest that Jawanmardan were influenced by Islamic mysticism as their major intellectual source while more research reveals the implications of pre-Islam. Additionally, they preserved diligent and restless interactions with mystics, governors, and craftsmen. Jawanmardi associations mainly strived to combat oppression, serve humans regarding guardianship of cities, prodigality, altruism, maintaining safety, as well as patrolling ways and pilgrimage and commercial caravans (travelers journeying together).IntroductionJawanmardi was a social movement in ancient Persia that flourished by adhering to Islamic doctrines and mysticism. Respecting time requirements, this movement was divided into various groups and branches referring to particular features throughout history. Moreover, some basic principles of Jawanmardi such as establishing justice, defending the oppressed, protecting the homeland, and preserving rituals have been considered a common point among all groups inspired by Jawanmardi. All groups of Jawanmardi attempted to establish justice and protect the country against the invasion of foreigners and enemies. Although these groups like other social groups underwent changes and deviations, they played significant political and social roles in every period. After the advent of Islam, they made changes in their deviant behaviors and actions by virtue of Islamic tradition and mysticism. Hence, their rituals, practices, and theoretical foundations acquired an Islamic and spiritual flavor. For the sake of the strong connection and reciprocal influence between mysticism and Jawanmardi, this social movement (Jawanmardan) has been recognized as one of the mysticism branches in some historical periods. Due to the widespread presence of them in different Islamic countries and undertaking political and social responsibilities in different periods, authorities considered them with particular attention. Despite their prominent social role, the details of their interactions and social actions are still vague and unclear. Determining the details of the social action of Jawanmardan is an essential and significant matter in two respects:  It can reveal the most important aspect of this social group, and also clarifies different aspects of Jawanmardan interaction with different groups of people such as mystics and rulers.Accordingly, In addition to providing a concise introduction to various groups of Jawanmardi, this research is intended to analyze and explain the political and social roles of Jawanmardi and also their interactions with other classes and groups of the society.For this purpose, historical and analytical-descriptive methods are applied. The most important sources are historical texts, mystical texts, sources related to futuwwat, and popular literary works such as Samak-e-Ayyar, Darab-nameh, and One Thousand and One Nights. Review of the LiteratureFrom Ancient Persia until the contemporary period, Jawanmardi has been considered an old tradition. Due to the social and political roles of different groups of Jawanmardi, the lives of societies were changing and transforming. Consequently, from previous decades until now, many researchers have examined the different aspects of Jawanmardi. In this respect, Karamipour (2013), in his article entitled ‘Investigation of the social aspects of futuwwat ritual in Khorasan from the 3rd to the 6th century AH’ examines the social aspects of Jawanmardan and their relationship with different groups such as craftsmen. Explaining the social aspect of Jawanmardan as a social group is a matter of importance. In this sense, it can be said that the mentioned study is important. On the other hand, this research is restricted just to a certain period and aspects, especially the economic aspect. Moreover, in another research, Ghanadzadeh (2004) in an article entitled "Study of Ayari Ritual in the History of Iran" investigates the source and origin of Jawanmardi and especially ayyari. In addition to expressing various topics on ayyari, the author mentions a few points about their social roles and actions. Furthermore, some references to the verses of the Shahnameh and some books on the topic of ayyari could be regarded as a positive point of this study. Respecting the importance of Jawanmardan and their social and political roles in the future of Islamic countries, this research can be regarded as a turning point in the field of historical studies of Jawanmardi and mysticism. Moreover, this study clarifies the historical aspects of countries from different points of view.MethodologyIn addition to representing different groups of Jawanmardi, this study is intended to analyze and explain their political and social roles by taking a historical method and a descriptive-analytical approach. For this purpose, data were collected from mystical, historical, and popular literary texts such as One Thousand and One Nights, Darab-nameh, Samak-e-Ayyar, and also some books related to futuwwat. ResultsThroughout history, Jawanmardan has been considered the prestigious social group in the society who have always attracted the respect and attention of people, especially the youth. They have been divided into different groups with common aims such as establishing justice and helping the oppressed. Regarding rulers’ sovereignty and setting up an ideal society, different groups of them performed different social and political roles. Sometimes, a group of them worked in government to advance their particular goals. In this sense, they did some affairs such as protecting cities, maintaining the security of the cities, and defending the country. They worked in the position of Commander-in-Chief or Castellan, whereas another group was always a staunch opponent of the governments and refused to cooperate with the statesmen. Often, they used to advance towards their goals by fighting the rulers, planning an uprising against them, and cooperating with the opponents of the government to establish justice and overthrow the oppressive rulers. Therefore, this matter leads to the spread and influence of Jawanmardan groups among the people. Indeed, their activities continue in the present era in the form of some groups called Looti and Babashamel. Although some moral and behavioral deviations are observed in these groups, their main goal and concern is still to fight oppression and defend the oppressed.

Chivalry and agility that is also translated as “generosity” have been very important phenomenon in the social history of Iran and surrounding countries and is a spiritual way of life that seems to have its roots in pre- Islamic Iran. They are divided into different categories that are called as 'caliber' and 'brat' in Persian and Arabic literature, respectively. Caliber was a group that had made ethics and campaign-specific career choice and self- indulgence and brat also defined as impoverished with no money, on the other hand people who had no interest in wealth and joined that house because of poverty and social imbalance. This study relying on comparative literature of American schools that merely doesn't see the criteria existence of affect and affected attempt to make a comparative study of these two emerging fields within the common social and ethical implications. It seems that the main reason behind the formation of each of two groups was lack of community-based justice and social harmony. The most common social and moral characteristics of the two groups are: clemency; patience in the face of adversity, courage, generosity, support for the poor; combat skills including shooting, fighting, theft and robbery. This article also refers to common moral and social characteristics and examines the reasons behind the rise of the two groups.

Generosity is an important moral value in Persian-Islamic tradition. According to available sources it rooted in the ancient Iranian religions and traditions. Based on Futuwwat nā mahs (treatises on generosity) there are different views about generosity: some believe that it has it root in ancient Iranian traditions and for others it flourished out of Islamic traditions. In this essay we study the roots of generosity in both ancient Iranian and Islamic traditions and try to compare the two sources. Therefore we survey two important treatises, namely Samak 'ayyā r and Futuwwat nā mah-ye Sultā ni. Finally, based on these texts, we portray the moral characteristics of a man of generosity.