MASNAVI is one of the greatest works of mystical, though and literature in Persian language which is known in the East and West. Many scientists and philosophers and poets of the world are eager to study MASNAVI and some of them wrote a description and critique about the MASNAVI. Traditionally in Iran, Dervishes and mystics and exponents in Persian, have solidarity the MASNAVI and follows that. Some writers in articles and books to introduce the MASNAVI are described, have.But is ever someone independent to look at this issue is not that what Rumi’s MASNAVI the MASNAVI have. In this paper, as you know and have dealt whit this anatomical what is the position of the valve MASNAVI the MASNAVI. The six books in the MASNAVI, Rumi direct and indirect has learned from the MASNAVI which we have covered in this paper to describe the verses and introductions.

Act alongside solemn belief and verbal acknowledgement constitutes one of the three pillars of Religiosity and in fact without it the spiritual path of man comes to a halt. Mowlana is among the eminent mystic thinkers who has paid much attention to the issue of ‘Act” throughout his noble oeuvre MASNAVI. His accounts in this regard are so vast and deep that presenting them is beyond the scope of this article but since a large part of Mowlana’s sayings is concerned with the rewards of act and he has analyzed this issue at length from different angles hence the present article concentrates on the relationship between deed and its reward attempting to compile, classify, and analyze his ideas on this issue.In general, he puts forward the following concepts: Indestructibility of deeds, definite reward in return for deeds, unity of deed and reward, the relationship between suffering and spiritual seizure with misconduct, visualization of deeds, dreadful mistaken deeds, inadequacy of deed for attainment of the truth (non-action), the inevitable spreading of traces of deeds, and finally an act without expectation of a reward.

In spite of Molana's deep and exalted viewpoint towards women, both in family and in society and lots of marvelous poetry about women in MASNAVI, we can find other kinds of poetry and stories that are not appropriate with Molana's outlook both in his family life and the rest of his poetry. Knowing that the Holy Quran and Tradition were two major sources in which Molana was inspired by, we may say that in composing this particular kind of poetry, he was not inspired by the Holy Quran and it seems he was more inspired by the Tradition and the narratives which were gradually hidden in the common use of language in the society.

Studying the circumstances under which sciences in the 7th and 8th century A. H developed, one notices the improvement and development of logical sciences and astronomy alongside rhetorical sciences and one finds out that among the shining stars in the realm of Persian Literature, Mowlavi is the eternal poet of all times. This article familiarizes the reader with Mowlavi’s extrovert thoughts, astronomy, astronomical devices, atmospheric phenomena, siding with the stars, omen, sinister, heavens, stars and constellations in MASNAVI.

The literary and literal meaning of imagination is disclosed if one refers to literary, philosophical, and mystical dictionaries explaining that imagination is the storage of a common sense so that common sense is the regulator of the whole senses and whatever drawn out of the figures and meanings. Imagination has a broad spectrum: delicate, profound, farsighted, the heaven and the major element of poetry. Mystics take it as the monster of the overall heavens and the essence and origin of an existence which is the manifestation of the creator from within. The world of imagination though assumed as something away from rational world together with wisdom is the existing and reality layer of human being so that whatever revealed out of it has been shinning onto the broad and ever present heaven for mankind. Mystics also discuss about imagination to be one of the most important human vigor. Maulana has also talked about imagination just like other mystics which in this paper imagination in MASNAVI will be studied. From Islamic philosophers' point of views such as Ibn Sina, Farabi, and Sohrevardi imagination has multiple meanings that each of whom has strived to explain their own opinions in their own works; the same is true with western philosophers such as Descartes and Plato, totally different from others.Imam Mohammad Qazali, Sohrevardi, Mowlavi, Ibn Arabi, Hafez, and Mollasadra have all agreed on the broad scope of imagination and its importance in the existence.

We may divide the viewpoint of Jalal ud-din Molavi, the famous sufi poet of Iran (who lived about 800 years ago) about the religious subjects in to 2 different parts. Once Molavi, by usage of underestandable similes and parables tries to comment and explain the contents of traditions.What he expresses in such parables complies with the general underestandings of islam. We may nominate it as artistic explanations made by Molavi.In some other works, however, Molavi by resorting to some traditions, tries to justify and explain the principal beliefs and ideas of sufis, and the characteristics of his own sect. In this part, we can say that the traditions have been deformed or reshaped in the fancy workshop and illusions, so that at last the message of that tradition does not match with the general spirit and stanard ideas of religion. In this way, the traditions are painted according to the subjectivity of the poet.We call this as an "artistic encounter" of Molavi, that is very common among sufis, in spite of whatever their top leaders may have told.

Every literary work is composed, read and understood in a communicative process and exists as a cultural phenomenon. No text can probably be found in Persian literature with as much sensitivity to communication and its problems as the MASNAVI, some part of which even have a metacommunicative function. The constituent components of any act of verbal cOIIll11unicationare: addresser, message, addressee, context, contact, and code. These six elements have the following functions respectively: emotive, poetic, conative, referential, phatic and metalingual. In any communication event, one function is dominant over the others. In Rumis MASNAVI, which is a didactic work of literature, the referential and conative functions are dominant. Since the MASNAVI is a narrative text, there are two communication schemes in its texts in addition to the scheme "author-text-reader". One is the relation existing between the narrator and the reader, and the other is the relation between the characters who are engaged in intercourse and social interaction.

MASNAVI Ma'navi, one of the progenitors of mystical anthologies, involves some topics about death, exclusively over voluntary death. One of the reasons that the writer intends to deal with this topic is to express Rumi's attitudes and concepts plus accounting for one of the most important mystical points presented in MASNAVI. In fact, this type of death in mysticism is based on the relation, namely 'they die before they are dead', so that the mystic traveler can find his way into the heavens and get a rebirth.Knowing about the voluntary death, Rumi is of a believe that the most significant barrier to have a voluntary death is ill spirit, hence Id. In his view point, the means of achieving a voluntary death are as follows: ascetism, and dedicated love and attention to God. The greatest outcome for achieving a voluntary death as he believes is the unity of visibility and the source of visibility.

The reader of the MASNAVI finds it hard to grasp the notion of reason at the outset. According to what sect has this notion been defined? Is it that of philosophers, ethicists and Sufis, each of whom has his own definition of the term, or is it something else? What are the different kinds of "reason" cited in the MASNAVI, and what are the characteristics of "reason"? Rumi has made contradictory statements about "reason", praising it at one time and disapproving of it at another. How can these contradictions be made sense of? This article aims to provide answers to the above questions to the extent possible.