From mystics’ viewpoint, the most sophisticated path to know God is through intuitive cognition. Achieving this type of cognition is not conceivable through theoretical thoughts but through witnessing realities, passing phases and stages, leave mundane life and to nurture yourself. Even though this is an arduous path and belongs to pure individuals, it is the nearest feasible path from a rationalistic perspective. In the present study, we intend to express MOLANA’ s view regarding this issue with an analytical-descriptive approach. The results show that Molavi similar to other mystics, recognizes phases and stages in cognition. He believes intuitive cognition is the most credible knowledge in which mystics-without any intermediaries-know God through their own heartfelt cognition. He considers heartfelt knowledge and then sensory knowledge in lower stages and recognizes their credibility for people who are not able to reach upper stages. In MOLANA’ s mind, heart is considered as the instrument for intuitive cognition. He argues that a heart which reflects God Almighty belongs to the purest of mankind that is the prophets and their true disciples. True monotheism exists in intuitive insight and this type of knowledge of God is dependent on reasoning, inwardness and faç ade.

Politeness is one of the most important mystical terms that most of the Sufists have dealt with and there are few mystical books in which there is no trace of this notion. Some of them have a special chapter mainly discussing this imponant term. This term chiefly means observing the rules in action and speech and the holy Koran and Islamic traditions have paid special attention to it. As the main source of Islamic sufIsm is the holy Koran and Islamic rradition and sufIstshave profIted this endlesssupply,it is seen that their point of viewis based on the same rules because they have interpreted this term in the light of the holy verse "those who keep the limits by Allah" (The Holy Koran, chapter 9, verse 112.) In this paper, the term "politeness" has been investigated from different angles. First it is considered from the point of view of vocabulary based on trustworthy mystical texts and then after citing a few verses form the Koran, different opinions of some eminent sufists have been stated. I have also tried to use trustworthy mystical texts like al Loma-fi-al- Tasavof, Kashf-al-Mahjoob, Mesbah-al-Hedayah, Resaleh-e- Ghoshairiah, etc., in order to consider the different opinions. Finally the term (politeness) is considerd from the view point of Mathnawi and Divan-e-Shamse Tabrizi.

After investigating the viewpoints of Mo’tazeleh, Asha’ereh, Imamieh and some philosophers about the Villain, this article tries to explore the ideas of MOLANA and Sanaii and it is shown that they considered this issue with regard to their relativist subjectivity. These two thinkers also believe that the principle of“integrity and unity”, the “entirety of universe” and “unity of oppositions” are all according with “wisdom of God and benefits of agonies” and finally, though accepting philosophical and discoursal controversies, they propose Love as the final solution to all problems and controversies. Since everything belonging to Beloved is good in Lover’s eye and the latter is transformed into the former, then there is no duality which objects to the system of Creation and pessimism grows in the land of duality. This is the place that mystics’ and philosophers’ ways are separated from each other. The difference between MOLANA and Sanaii is, on the one hand, in the manner of stating this issue and, on the other hand, the rule of “Compensation” for relieving agonies and sadnesses which is stated by MOLANA but Sanaii has said nothing about it. Also, they both believe that most difficulties can be solved if someone does his best. Thus, the most optimistic view about Being and superficial Villain belongs to mystics among which is Sanaii, and MOLANA, who is at the climax of Love and Unity, has a view based more on mysticism than philosophy. But their tendency is more towards rationalists than Ash’ariat. They both taunt Mo’tazeleh, though there may exist some similarities between their ideas.

Considering and analyzing MOLANA (Rumi)'s Masnavi through different approaches can be very helpful to understand this great book. The process of composing Masnavi has been always an interesting subject for MOLANA researchers and scholars. What is obvious is that MOLANA has written Masnavi intuitively but there is a little known about the quality of the process. The present paper attempts to reveal as much as possible of the process of composing Masnavi by MOLANA under different titles such as times, addressees, MOLANA's method, MOLANA's states, and etc.

The Islamic mysticism expressed، under the protection of the holy Quran and also under the category of the innocent believers، is enriched in the debates of the theology. With close attention in these findings new horizons and broadening situations are explored. Some of these concepts are the result of heart absorptions and some are considered from the point of reasoning and explaining، which are acquired in the atmosphere of Qurnic instructions. mysticism through ontological and unity subjects is full of intellectual richness and deep thinking so that new horizons and wider scopes are opened and uncovered in any new consideration and contemplation. This article is written to accommodate the light (Nour) in Ibne Arabi and MOLANA approaches. By scrutinizing the works of these two great mystics in this field، the subject is analyzed and described.

Relationship of government with the people is problem of Human, that thought of the most of thinkers have engaged in that. Balkhi, the great thinker is not only disregard this problem but also has paid in his works about it. He also emphasizing features such as justice, knowledge, virtue, spirituality that specifies eligibilities of the government, says the good government is spiritual government that its outcomes is rule on hearts. Leader of this is Vali of God (the perfect man) that his rule is manifestation of his kingship, and its concrete example is the rule of Prophet of Islam (PBUH). This government has four fundamental properties: justice, spirituality, virtue and prudence. He regards this relationship, originally guarding, breeding and kindness, not guardianship and domination. Rumi has stressed on fundamental influence of government on people with the analogies like the “soul and body” and “pond and pipes” and ... He has expressed on the government’s responsibilities: tolerance, friendship, justice, serve, ability to be criticized and so on.

Interaction between wise and learned people, in expressing their thoughts and beliefs, has been always one of the favorite cases for researchers. Since that Imam Mohammad Ghazali and MOLANA, in terms of time and historical events are similar to each other in their lives, in this article, by the method of discourse analysis, we try to discuss about some of these topics that are raised in the works of Ghazali (relying on 'Kimiyay-e Sa’ adat' and Ehya-e Oloom ed-Din and MOLANA (relying on Masnavi Ma’ navi' and Divan-e Kabir) in terms of education and principles that these two great thinkers have mentioned, and this question that whether MOLANA has been affected by Ghazali in expressing his thoughts and beliefs or not, will be answered. The results show that Molavi in expressing most of his thoughts and beliefs on educational problems like observing encouragement and punishment, creating motivation, contemplation in intrinsic dimension, providing the condition of repentance, reliance and avoiding committing sin, has been affected by Ghazali, so that it can be said some of Molavi's beliefs are the translation of Ghazali's thoughts.

In Sufis’ texts, the statement of miracles for saints and Sheykhs has been customary since long time. Because of giving legitimation to their power and spiritual sovereignty, Sheykhs and their disciples have been inevitable to invent miracles for people. What confirms this claim easily is the existence of similar stories on the miracles of Sufis during history? In this article, studying the process of inventing miracles for Molawi and his household in biographies written about them, especially in Manaqeb Al-'arefin, we seek for the reasons of this issue and find the origins of some miracles in Sufis’ texts.

Sufism who often considers three categories of sharia, spirituality and truth as a single and indivisible concept believe that the sharia is beginning to enter the law and; they also count spirituality and truth without sharia as heterodoxy and atheism. Moreover, Sufism regards sharia as a guidance, piety and reliance on Allah, without which one cannot attain the spiritual goals. MOLANA Jalaledin Mohammad Balkhi is mystic of seventh century that likens the sharia to a candle without the light of which, it is impossible to conduct spirituality and get the truth. He insists in his writings about the discrepancies in these three categories and the obligatory of performance and observance of sharia principles, beliefs and transactions of sharia, spirituality and truth. The present paper aims to separate his comments in context of his belief and also have an overview on the tenets of sharia and favorite and their mean.