The present article has been drafted and compiled with an emphasis on the principles of ethical critique, which is a branch of the content critique, and upon presenting conceptual definitions about ethics, its evidences and manifestations, which have been considered as the branches sprouted from the stem of the ethic tree, are discovered and extracted from six chapters of Masnavi, and analyzed according to a conceptual classification. The pivotal concepts which are discussed in this article are listed as follows:1.Affirmative concepts (affirmative ethic) which are themselves divided into two parts:1.1.Individual ethic, including concepts such as self-esteem, generosity, and sincerity in action;1.2.Social ethic, including concepts such as value of friendship and determination and caution;2.Divestive or evasive concepts (evasive ethic), such as avoiding ill-considered acts and refraining from fault finding and slandering3.Philosophy of ethic: In this section samples of the Masnavi literature with a color and dialect of philosophical schools which may be compared with ethic in the cynic school are pointed out.

BACKGROUND AND OBJECTIVES: This study focuses on Analysis of the Diplopia (Cross-eyed) in Masnavi Manavi. The presented subject has been detected poetic of works of Rumy to present the symbolic meanings and concepts of this term to the reader in order to discover the meaning of some of his verses and writings. Ahvaliat means “, diplopia”,“, visual impairment”,But in Rumi's words, according to the context of the anecdote, it finds a special meaning and concept,And this causes the word to be different and to be interpreted in a special way. METHODOLOGY: This research is based on analytical-descriptive method and has been done by using library resources. Research field is Rumi's poems: Masnavi Manavi. FINDINGS: In Rumi's words, "Ahvaliat" does not mean a body malformation, but has a meaning beyond the maim and is used in its esoteric meaning. So, in the way Rumi consider things and his lexicon There are various types of misunderstanding and intellectual distortion arising from evilness such as: anger, lust, nervousness, domineering Imagination and egoism, etc., which prevent man from understanding the proper action and truth. CONCLUSION: the results that have been detected from this research is that Rumi used some of the physical defects and imperfections of the body in another meaning and concept, namely, moral defects and sensual morbid. These meanings are different according to the context of the anecdote (symbolic) narratives. According to Rumi, it makes it difficult for its owner to distinguish right from wrong, to the point that it sometimes leads him to the wrong path. Rumi-of course-by explaining the types of conditions, has shown the method of treatment to humans.

One of the matters which Molana Jalaloddin Mohammad-e Balkhi,. the gnostic and poet of the seventh century has considered from different points of view in his invaluable work -- Masnavi-eMa"navi-- is the holy Qur"an and its associated teachings including ethical, social and gnostical ones. The author of this article has examined those parts of Masnavi which have introduced the Qur"an as a holy book. Throughout this book, the beloved gnostic of Balkh has referred to such topics as: description of the Qur"an, taking hold of the Qur"an, thinking in Qur"an and hypocrites (monafeqin), Qur"an and the blind hearted, the image of Satan in Qur"an, commentators as well as Qur"an messages including examination, commending to do good, not to commit what is unlawful, instigation, and humiliation. He has also used these topics as a basis for expression of his exalted thoughts on different subjects.

Mowlana Jalaloddin Mohammad Balkhi, the outstanding mystic poet, composer of such noble works as Masnavi, Divan Shams, and fihe ma fih is an extraordinary figure in the Persian language and literature. Fih ma fih is a record of talks, and lectures given by Mowlana in various occasions.The purpose of this article is to give a brief introduction to the discourses, sermons given by Mowlana. Also the interrelationship of subjects in fihe ma fih with Masnavi and Divan Shams is dealt with.

This present article aims at examining a narratological study of the inner plot of selected stories of Masnavi-Ma’ navi – namely, “ The Parrot and the Merchant” , “ The Snake and the Snake-Catcher” , and “ Students and their Teacher”-on the basis of Aristotle’ s theories as discussed in his seminal work Poetics. Introducing Aristotle as the founder of narratology and using his ideas about an effective plot as discussed in Poetics, we aim at investigating the moral lessons conveyed through the use of the two Aristotelian concepts of Peripetia and Anagnorisis. The selected stories contain the fifth and sixth forms of Aristotelian discovery, the most effective forms of discovery, which are formed either through the natural sequence of events, the false inference, or deception of the characters. The article tries to answer the question: Are Aristotelian theories of Peripetia and Anagnorisis applicable to Mowlana’ s narrative poetry? This research has profited from comparative and analytical methodology.

Bahr. ol. maā ref Masnavi. The seconde work of Shahab ol din Ali Daniali fasavi jahromi is a voluminous poetical work which has over 19000 verse and has composed on fā ē laton faelaton faelon rhytm. There are 2 hand written versions of this Masnavi in library of parliameut assembly with number 9371 first and second versions have been corrected in contrastive approach. theme and content of this Masnavi is mystic and morality. present research is a descriptive analytical study in library and was done on the basis of bahr_ol_maaref text. the objectives of this research is to study handwritten version and recognizing the poet source as well as poet cultural contemporary situations and also analyzing its style features. The main questions of this article is that what are the most obvious style features of bahr_ol_maaref Masnavi? The result of this study shows that the style characteristics of the Masnavi are: simple and fluent language composing creative content, alleviation words marked with a wovel point word reduction, applying Arabic words, obvious of imaginative forms of the extent that word and meaning oppose to each other such that don’ t cause to complexity of speech.

In Statement of the Problem, we refer to the meaning of jurisprudence and its role in Islam. Jurisprudence means knowledge in general and knowledge of Islamic rules in particular, which is known as minor jurisprudence and is generally divided into Imamiyya or special jurisprudence and Sunni and Jama'at or public jurisprudence; each of these two branches has several subdivisions. In general, faqih means scientist, as Iranians usually call the community of faqihs scholars or people of science. It could be inferred that where Shams Tabrizi said to Rumi, “ leave science and pursue insight” he meant abandon the science of jurisprudence and become a Sufi. In general, independent publications relevant to the subject of this article were not found among Persian books and articles; however, concerning certain subjects, some writings and articles have been printed, such as Molavi Nameh by Jalaluddin Homayi which discusses nine jurisprudential headings mentioned in Masnavi. Abdolhossein Zarrinkoob also refers to the jurisprudential characteristic of Rumi in his book Serre Ney. Mohammad Reza Shafiei Kadkani in his articles "Sufi jurisprudence" and "Sufi Hajj", in the book The Language of Poetry in Sufi Prose, has talked about the issues of jurisprudence in the speeches of Sufis. Also, the articles "The function of jurisprudential discourse in Masnavi Ma’ navi" written by Habibollah Abbasi and Gholam Ali Fallah; "The relationship between jurisprudence, ethics and theosophy" by Morteza Javadi Amoli; and "Introduction to the influence of Sufism from jurisprudence" by Hadi Adalatpour show the deployment of jurisprudential concepts by Sufis in their works. Nonetheless, they do not make a mention of the interaction of discourses or discourse transformation, and their points of discussion in these three Masnavies are not the concern of the present article either. The research method adopted in this study is a descriptive-analytical one, relying on the theory of discourse analysis, and it is delimited to three anecdotes about “ judgeship” and “ judge” and some jurisprudential terms that have been used in all three Masnavies. The Discussion section begins with an explanation of “ discourse” ; continues with a study of theosophical poetry and a brief reference to its history; and finally focuses on the triad of Persian theosophical poetry wonders, namely Sanai Ghaznavi, Attar Neyshabouri and Mawlana Jalaluddin Rumi with references to their biography and works. Explanations have also been provided about the three Masnavies, Hadiqah al-Haqiqah, Mantiq al-Tair and Masnavi Ma’ navi. All three theosophical Masnavies, which are the subject of this article, have been composed by poets who deployed a variety of discourses; these discourses both embody the mentality of the poets and display the nature of religious, social and political interactions of their era. Besides the theosophical discourse, which is the dominant discourse, one of the main discourses used in these Masnavies is the jurisprudential discourse which has a prominent and important presence. The jurisprudential sub-discourse in all three Masnavies often turns into a theosophical discourse in interaction with the theosophical discourse. This change does not occur due to the difference or conflict between the two discourses, but in tandem, convergence, and interaction with the jurisprudential discourse in the theosophical discourse. In some cases, it becomes a theosophical discourse, and in some cases, it retains its jurisprudential characteristic and is used only to prove theosophical content. Based on this, we traced the process of interaction and transformation of jurisprudential and theosophical discourse in Hadiqah al-Haqiqah, Mantiq al-Tair and Masnavi Ma’ navi via examining three anecdotes with the jurisprudential themes of “ judgeship” and “ judge” . An anecdote about the justice of kings from Hadiqah, the anecdote about the mystic Vaseti in a Jewish cemetery from Mantiq al-Tair, and the anecdote of a judge complaining and arguing with his deputy about the difficulty of the job of judiciary from Masnavi Ma’ navi were selected and analyzed and the process of discourse transformation from jurisprudence to theosophy was explained. Also, the four jurisprudential terms of purity, peace, Hajj (pilgrimage) and repentance, which have been used in all the three Masnavies, were selected and their relevant verses were extracted and analyzed, and their process of discourse interactions was explained briefly. After analyzing the anecdotes and the aforementioned jurisprudential terms, the findings of the study were explained. It was shown that both jurisprudential and theosophical discourses represent a different view of existence as well as a different interpretation of its events. This difference in the orientation of these two discourses with that of Sharia institution and its premises causes the identification and distinction of these two discourses. For example, the jurist's view of religion and its categories is like a biologist's view of a cypress tree, but the Sufi approach to theology is an artistic one resembling a painter's look towards the beauties of a cypress tree. In this article, we observed the varied encounters of jurists and mystics with religious phenomena. Relying on his intuitive knowledge, the mystic presents a new reading of religious concepts, adopted from the reading of the jurist, which indicates the interaction between and convergence of jurisprudential and theosophical discourses. We have also observed that as we move from the stage of development of theosophical poetry to the stage of its elevation and evolution, this convergence of discourses becomes more artistic. As Rumi was both a jurist and a perfect Sufi, he has displayed the issue of discourse interaction or transformation in his Masnavi in a more literary and artistic way.

According to the reviews, there are 12 common narratives in Masnavi and Fih ma Fih. Since analyzing all common narratives is not possible in a single article, it seems that the first narrative of Fih ma Fih named “looking of Prophet at slaves” whose comparable is seen in the third book of Masnavi has many thinkable aspects like context of text, intermixing historical backgrounds, actions, Molavi innovation and so on which makes it more significant. Molavi intermixes two different backgrounds of Badr and Xandagh wars, and creates two narratives which are common in their first roles, kinds of behavioral, mental and verbal processes; but in Fih ma Fih he adds an episode and as a result expands conversation between characters and some roles and makes a different narrative. The current study reviews the historical background of abovementioned narrative, then, compares the actions and roles and their varieties, the analysis of actions based on kinds of current processes, reviewing characters based on the Grimac view, reviewing details and features of the narrative, features and characteristics of characters, scenery, and conversations in Fih ma Fih and Masnavi all in details, and shows the amount of Molavi’s innovation or his occupation based on the structure of the text.

The theory of dissemination of meaning is a model that is a subcategory of deconstruction,based on which, the contexts and methods of pluralization of meaning in a text can be investigated. In this descriptive-analytical research, the story of Parrot and the Merchant, narrated in the first book of Masnavi Ma’, navi, is analyzed based on Derrida's dissemination model. According to the results of the study, the story of Parrot and the Merchant is organized into ten parts,four of which are esoteric quests. These four sections, which have a narrative, interpretive, and allegorical approach, are placed under the category of transitional dissemination as the field of meaning in these verses changes completely and is detached from the narrative structure governing the story. In addition, in the other six parts in which Rumi narrates the story of the parrot and the merchant, only the first few verses are dedicated to the narrative and the rest of the verses include Rumi's explanations, commentaries, or interpretations, and the field of meaning changes as well. Due to this semantic transformation, it is placed in the field of stative dissemination.

Mystical Love, as the vastest theme in Gnosticism and Sufism, takes a large proportion of Gnosticism literature. Among the ignored capacities of Mystical Love are the positive excitements hidden in this mystical moral. Many of these positive excitements are available in mystical morals and the Sufism conducts as well as in mystic journey. The present interdisciplinary study aims at analyzing the psychological functions of mystical “ love” existing in Masnavi-Manavi with a positivistic approach in order to confirm the fact that mystical morals and concepts have paramount psychological capacities. At the end of this research, it will be determined that mystical “ love” with its unique characteristics including unity of love, the lover, and the beloved as well as increasing the tolerance level through bearing the difficulties of love, can enhance the strength and the inner capabilities of the traveler of the mystic way and help him in the pathway of approaching to God. In lower stages, this love is comparable to “ kinship and loving” as one of the virtuous capacities of human in positivist psychology.