MOWLANA is Jalaleddin Mohammad Balkhi, Who is most Proud to be a servant of lmam Ali, the Mowla (lord) of the virtuous. Although he is Sunni by religion, he is inclined by heart towards lmam Ali, and in his opinion Ali has a special Status and a Special Prudence. And this status and prudence can be seen in the story on the spitting of enemy in the face of Ali (PBUH). The present article reveals the origin and the source of this story and the viewpoint of Hazrat MOWLANA towards it as well as the mystical and ethical wits which are evident in each and every Verse of this poem. It also discusses the difference between the outlooks of traditionalist savants and spiritualist and universalist mystics from a critical point of view.

MOWLANA's Masnavi, the great masterpiece of Persian Poetry has been appreciated from the very beginning especially in the very recent years. As with any work of art, the possibilities of a great poem is never exhausted. It's loveliness and its significance increases, and its value to the reader increases as the reader himself continues to develop. With great Poetry, there is no saturation point: It is a 'joy for ever'. In this article attempt is made to introduce three concepts, namely "Seize the Day", "Sanctuary of God, and "Gift of friendship" drawn from the great work of Masnavi Manavi. The common basis of this selection is their application in everyday lives of the people irrespective oftime and place.

MOWLANA Jalaluddin Mohammad Balkhi, is the great Iranian thinker, and the most eminent figure in the Persian culture and literature who lived in Ilkhanian period in Roman land.The purpose of this article is to criticize the relationship of Sultan Kayqobad the first with MOWLANA, and his father, and to provide criticism of the myths fabricated by Aflaki, the disciple of MOWLANA, around his master to further elevate his stature. Attempt is also made to illustrate the great influence of MOWLANA’s thought and works on the diffusion of Persian language, poetry, and culture in Asia Minor and other ottomans’ conquests, and to introduce Mowlawiyya literature, such as Maref of Baha-e Valad, and his other works, Maref Borhan-al-Din Mohaqqeq, Maqalat Shams Tabrizi, etc, which played a significant role in promotion of Persian language outside Iran particularly in Asia Minor and the subcontinent.

Love and kindness is of life elixer and being excuses. If love wasn’t. Also wasn’t anything. Even person’s unfortunate of love, thay have pereiption of empty own heart and understand that have minimum thing of live. This meaning is in the mystical word view of molana shining effeets ndeeper and yentler is explain. Ynostics are bilived that origin all of loves is trath holiness and of it that love is flow all of the world. Also ynostics base of man’s natare are puting in love. If this power is captured of him, don’t have life value. Then sufism of reliyion is love. The principle is love, is method that heavy bar of life was liyhted with love power. Love secretory of creation, life spice,learen mysticism, preamble of large works in world, basic of happining and extremity of ynostic mood that with arriving to perfection, destruction in love nature and love unity and is ended to amorousan lover.Love is divining of god that is puted in human nature and mixed with him nature. The man continuosly is being for real worshipped and love.The molana says:Our novel are catting wite her emotionHer love are cultivated in our nature.The molana with cause of love anyuish in heart, gratnally pay behind of perfection to destruction for arriving to real lover. That molana says from it. Is real and perfect love, no tinted love that finally arrive to distain.Love made the man to arrive easily to prospering and perfection and fundamentally god created the man to be love and difference of man with anyeal is this that anyeal is unable of perceive love. And love is speeial for man and is putting in his nature. This ducument is delibration on the love subject in point of view largest gnostic languegge persion and one of the most embosses intelleatual in the world is jalaladdin mohammad balkhy (molana).

In purifying attitude of Muslim mystics, real God is superior and higher than other creatures and their attributes, and instinctively He is distinct from the whole creatures. Despite the love and affection bond that Sufis believe exists between man and God, the governing aspect in mystical theism is basically set on the purified nature of the Almighty. In mystical theism of MOWLANA Jalaloddin Balkhi, no one can have access to the actual core of God, and that the nature of God is not at all recognizable through the human wisdom and understanding. In Rumi's opinion, the core of God's nature is covered in "absolute unknown", and human understanding helped by analogy and illusion or contemplation leads nowhere. However, Rumi poses two different attitudes, namely pro-catharsis and proanalogy. In pro-catharsis attitude, he believes that human wisdom is unable to recognize the nature and attributes of God, whereas, in prophetic missionanalogous one, he believes that God reveals his own entity to mankind through His signs and effects. In his opinion, human being is able to see a ray of the Almighty light as much as possible, only through the emergence of God's revelation of signs. And in any case, the real nature of divine attributes of God is concealed to everyone but the Almighty Himself.

The purpose of the paper is to show to what extent MOWLANA was interested in some elements of Shiite. Though in spite of what some Shiite Muslims he cannot be considered as a Shiite.The evidences found in Shams' lyrics and his works states that such a mystic poet loves Ali not as the fourth Imam of Muslims, rather, by far because of his traits and his perfectness. Accordingly, he symbolically, sometimes as a reality, points out to whatever associates with him. Other than that, MOWLANA have paid attention to Imam Hossein and Karbala and martyrdom in some of his lyrics.Another point dealt with in this paper is the kind of impression MOWLANA gains out of such ritual cases because one can find out in many of his hints that rather than a conscious and historical way he views the matters with an unconscious and mythical approach.

Baha al-Din Mohammad, known as Soltanwalad, played an important role in the current events of his father’s lifetime and after that, particularly in the compilation of his works. He enjoyed an excellent status, specially with regard to the fact that he is the only person among Rumi’s relatives and companions that has left considerable written works; so undoubtedly the examination of his thoughts and ideas and also his impact on Rumi’s relations with princes, Sufi masters and disciples are of great important in the recognition of Rumi.Unfortunately except Walad Nama’s introduction written by Homaei, nowhere the personality, thoughts and works of Soltanwalad have been examined.In the present paper an attempt has been made to survey and analize, based on available sources about Soltanwalad, his role as Rumi’s elder son and the first who gathered father’s works and poems and the most effective person in formation of Mowlavieh order.

a. The word "cˆasm" in MOWLANA"s couple- poems has different implications; it is either the physical eye or the esoteric insight; in the first case, it sees only the indications one the signs of material world and is unaware of un visible world, but in the second case it is the intuition which helps to realize the reality. b. Divine prophets are the typical owners of esoteric insight. c. Moulana"s interpretation of evil eye is different from common people"s interpretation. d. In MOWLANA"s view, inanimate objects have a kind of perception too. e. The meanings of "nazar" in MOWLANA"s couplet- poems are not the same as "cˆasm" meanings; in fact, MOWLANA has a special interpretation of "nazar".

The present article tries to survey two genius poets of the world-Mowla-na- and Jebra-n Khalil Jebra-n.The flute that Jebra-n has mentioned in his “Paya-mbar” (messenger) is the one that Mowla-na- has talked about it in his “Mathnavi” (couplets). Jebra-n calls himself a harp in his book which Lord plays it and Mowla-na- talks about the relation between human and the creator “Lord”.

Peace, friendship and reconciliation have been of the most used words since the dawn of human civilization. They are mentioned in heavenly books such as: Holy Quran, Bible and The Torah as well as in mystical, philosophical, scholarly and literary books on numerous occasions. These concepts are well placed in mystics, scholars, intellectuals, scientists and poet’ s thoughts. In mystical literature, mystics have emphasized definition of peace, friendship and reconciliation and have frequently called people upon peace and friendship in their mystical prose. Maulana Jalaluddin Rumi is considered as one of the most important and most well-known mystics of 13the century A. D who has disseminated the enlightenment of mysticism, reconciliation and friendship through his grandeur writings as well as valuable mystic thoughts all over the world. He simulates human existence to a reed that has been separated from his source and has complained about this separation. Therefore, humans need to free themselves form mundane limits and go back to their source. Such humans would be innocuous and peace-seeking individuals in their entire lives. Regarding this issue, the writer has tried to investigate MOWLANA’ s thoughts and perspectives concerning peace and friendship in this study.