In Islam, the world and hereafter life, plurality and unity, and inner and outer part each has its own place. Islamic spirituality as an inner knowledge finds connection with Islamic social idea. The purpose of which is a kind of social education and human life edification in all aspects, because, in view of the Gnostics, the outer and inner worlds have longitudinal relationship.The mystics in coping with world, sometimes have emphasized only either of two criteria of unity and plurality and for this reason they have missed half of the truth. Another group of mystics have combined rules of the worlds of unity and plurality with each other and hence by mixture of stages have been caught up in politics. However, this nonchalance was sometimes under influence of jural decision among the Sunnite.So tolerance for different reasons emerges. There are more groups on the Gnostics that use tolerance as a social tool. This type of behavior which can be called the positive tolerance is a deeper way to attract people to the community and prevent the bad occurrence. In this study, we are trying to explain these different looks to tolerance and classify them with theoretical evidence and historical examples.

Introduction: Teachers are the basic pillars of educational system and their personal characteristic is one of the factors that affect their scientific ability. Teacher's characteristic, not only could facilitate by education process, but also, it could improve textbook defects and lack of educational facilities. The purpose of this study was to determine characteristics of a good university instructor the student perspectives.Methods: The current descriptive - analytic study was conducted in 2008 in Bandar Abbas. The research population included 336 nursing and health students of Hormozgan University of Medical Sciences. A two - section questionnaire was designed for data collection. Validity and reliability were tested and SPSS was used for data analysis.Results: The findings indicated that, of 336 students, 29.8% were male and 70.2% were female, with average age of 22.69±3.84 (mean ± sd) years. The most important features of the faculty members were eloquence of expression, affability and the dominance in the scientific subjects.Conclusion: according to research results, eloquence of expression, affability and the dominance of subject teaching must be considered in absorbing academic members of the university. On the other hand, to enhance quality education and student learning, conducting effective educational workshops is highly recommended.

In Jungian psychology, there are some important expressions like unconsciousness, introversion, extroversion, and archetype posed all of which are employed in recent discussions of literary criticism, especially psychological criticism and the mythical one. The external personality and attitude are those things that Jung called them persona or mask, but he believed that all humans have also an internal attitude and personality which is in terms of their unconscious world. There are deep layers of active creativity in Mohyeddin Ibn Arabi's spiritual journey in this article, in which the works of the contemporary poets such as Ahmad Azizi, Sohrab Sepehri, Shamloo, as well as Hedayat's Blind Owl are specifically examined.

Ibn ‘Aṭa’ Allah Iskandarani is the first Shadhli mystic who compiled and wrote the teaching of Shadhli order. These teachings are entirely based on the concept of Rejection of Disposition (isqaṭ tadbir). For Ibn ‘Aṭa’ the novice, in the early stage of his spiritual journey, should reject to make any disposition because God’s will is all-inclusive, so man’s disposition is a hindrance in the path to God. There are nine stations in this path: penance, asceticism, patience, gratitude, fear, hope, cheerful submission, trust in God, compassion. In the seventh station the Rejection of Disposition is more evident than the others. Moreover there are five states: affability, compression, dilation, annihilation, abiding. For Ibn ‘Aṭa’ good deed is the fruit of good state and good state is the fruit of good station. The final phase of spiritual journey is the knowledge of God, which is the fruit of good station, good state and good deed.

This study with the title of "analysis of cultural barriers for political development of Iran: Second Pahlavi era" aims to respond to this important question that what are the most significant cultural barriers of Second Pahlavi era that impede Iran's society in pursuit of reaching political development? Hence in order to gather relevant data and analyze historical evidences, historical and Analytical study methods were undertaken, by referring to actual and virtual libraries accompanied with scrutinizing valid documents, books and other relevant references. The findings of this study indicate that the governing dictatorship culture across the society and kingdom structure, absence of scientific and logical mentality, lack of questioning and criticizing attitude in society, weakness of civil society, strong presence of superstitious and traditional believes in context of society, dearth of affability and tolerance culture, lack of an original national liberal intellectual movement and authoritarianism management of Mohammad Reza Shah over various organizations and repressing civil society, political parties and critic sociological constitutions dependent to middle age traditional and contemporary class, closing critical journals and imposing heavy censorship on journals and other mass media beside suppressing dynamic intellectual movements, inhibit Iran's society in reaching political development during Second Pahlavi era.

Durig the 7th century Mongol tribes dominated vast part of Eastern Islamic territory and political and social spheres .Those were the people with different language, culture, weather condition habits, decamping traditions and different architectural ideas. Even though they had constituted towns near their capitals and had applied their culture to these cities, they were yet small ethnic minorities. But despite of this ethnic differentiation of Mongols in cultural identity, their affability in Ghazankhan era resulted in selection of Islamic religion and this ethnic differentiation changed drastically. This religious belief, with cultural identity that was basically Iranian, was reinforced and consolidated and Iranian–Islamic cultural fountain watered moguls' culture from architecture to religion. This cultural transition was resounded when Ghazaniyyeh of Tabriz was constructed in Ilkhanids territory. Structure and functions of this township was the sign of great social, economical and political changes that had happened among Moguls and it did not have any counterpart in structural variety. This kind of tribal culture that could only be superior among nomadic tribes and in the field of battle and looting, it didn't have anything to offer in the field of culture, civilization and government and it faded little by little.

The word “Jar” (neighbor) which its pluralisJireh and jiran (neighbors) in Arabic language has been considered by the Quran and Islamic texts often. There are different opinions and disagreements in literal and terminological meanings the best judge is the mores and Islamic law (share). These disagreements can be seen in its realm also. The word “jar” from different aspect such as neighborhood, farness and etc. has classifications. Although the mentioned word includes all types of nearness like nearness in work place, car, and airplane and etc. but its application dealt with dwelling and residing has more clarity and has attracted(drew) the attention of different Islamic scholars like moral, jurisprudence ones. With respect to the concept of Jar (neighbor) and its realm in Islamic texts like the Quran, SahifehSajjadieh and etc., etiquette has been mentioned which states the appropriate lifestyle of Islamic neighbor from one side and shows the role of good neighbor in mental health and peace from the other side. Also under topic of neighborhood for neighbors include public and society managers has been stated manners in order to create affability and friendliness and friendship and attract hearts which can be constructive and useful.

The religion of Islam donated a prominent position to the family. Therefore, that along side of the stabilization of this unit has been settled duties for each of the spouses. The aim of the current research was to investigation of the wife's duties in marital life from the viewpoint of Islamic Jurisprudence and their effect on stabilization of the family unit. The research was descriptive- analytical and was conducted using content analysis. The data gathered based on library and documentary method. The stabilization of the family unit means to regard for the reciprocal rights between spouses, learning the justice's principal and governing the morality to fulfilling the prominent goal of the human's creation and reach to perfection, achieving healthy, safe and empowered society and finally to the continuance of generation. The examination of the data revealed that the duties that the wife is responsibled for are as follows: obedience and compliance, sociability and affability, beautifying and self make-up, preserving the house and belongings in the absence of husband, maintain the dignity, cooperation and collaboration in upbringing the children, leaving home by permission and favour to parents and relatives. According to the research, findings can said that the consequences of regard of the mentioned duties are to set up relaxation and cordiality in the family, resistance of attachment and empathy between spouses and ultimately preventing the occurence of marital discords. Therefore, recommended to establish the training of these duties and their impact on relaxation and stabilization of the family in the programs and practices of family counseling and psychotherapy.