The rise of the constitutional movement (Mashrootiat) was an introduction to the changes in the TRADITIONal society of Iran. This movement (constitution) has led to social and cultural development since it required some orientations to make different groups of people – either intellectuals or illiterates– familiar with the political, social and cultural modernized waves. These orientations were provided through translating European books into Persian, Iranian people’s relationship with people from other countries, intellectual’s knowledge of science and culture, college students and industrial effects, renewal and modernizing the whole country. After the familiarization, there were developments in all aspects of an individual life. During this period, Iran’s literature accepted the cultural changes and developments due to the new ways of social and political activities in the country. In order to be in harmony and adopt these developments for achieving the public’s goal, there was a desire in literature for new method and style considered by the poets and writers. MirzadehEshqi is one of the most active poets and the most effective figure in the literature during the constitutional movement. He realized the need for the change more than others and revealed this important factor in his poems. MirzadehEshqi is a pioneer in applying a new style in Persian poetry while maintaining its origin. During the wave of asking for development and changes, MirzadehEshqi – in his short life – made some changes in the shape, language and content of the poem considered as a significant movement.

In a part of mystical literature, as well as the words of some individuals affiliated with mysticism, intellect and mysticism have been portrayed as being at odds with each other and they were presented as two totally irreconcilable and adverse paths. These people consider intellect not as a source and a way of acquiring knowledge, thus, they give no credit to the achievements of intellect, and consequently, to the Humanities. Based on these people’s viewpoint, intellect is not only an invalid resource of knowledge but also a barrier to acquiring knowledge and a cause of falling into aberration. Interestingly, some of such individuals have resorted to logical reasoning to discredit intellect. In the present paper, some of the argumentations of these people will be addressed and investigated. It is worth emphasizing, however, that the opposition of some mystics, or so-called mystics, to intellect does not indicate as to the opposition of all mystics to intellect or the irreconcilability and conflict of mysticism and intellect, for such oppositions could simply originate from a lack of proper understanding of mysticism and intellect. We believe that not only are not mysticism and intellect irreconcilable, they are mutually confirming and supporting. The pinnacle of this mutual confirmation and support can be seen in Mulla-Sadra’s Transcendent Theosophy.

The term Theology has various definitions and meanings in the Christian TRADITION. In this article, after discussing these definitions and meanings we have tried to illuminate the extended functions of theology in Christianity and we have also explained the meaning of this term which has been entered to our literature by means of translation from European languages into Persian. In this connection, the history of the term, “theology”, is discussed rapidly and then some main branches of theology explained according to its functions. Finally, we have concentrated on some equivalents of "theology" in Persian language.

Sustenance is one of the TRADITIONs that God has decreed for His creation and through it He provides the needs of His servants. This article seeks to explain the TRADITION of sustenance in light of the verses of the Qur'an and the narrations of Ahl al-Bayt (Holy Prophet's Household). Moreover, based on the Holy Verses and Hadiths (TRADITIONs), the sub-TRADITIONs that lead to providing sustenance are explained. In total, this article addresses twenty rules associated with sustenance.