The paratextual elements are the thresholds to the world of text. They are considered among indicators which are the key to understanding and receiving a text. In this study, we aimed to evaluate the effect of paratextual elements and their implications on the process of meaning reconstruction and reception by the reader. In other words, in the light of these paratextual elements such as preamble and prose titles of Mathnawi Ma'navi, the reasons of Mowlana Jalal ad- Din Muhammad’s employment of paratextual elements by are considered and analyzed. It can be concluded that the paratextual elements of Mathnawi Ma'navi play an important role in the completion and orientation of the general meaning of original text. These elements are available in order to organize and structure the whole narration and other components of Mathnawi's text, which might seem to lack a coherent organization. In fact, the presence of paratextual elements in Mathnawi is justified as a compensatory mechanism to mend its outward incoherence.

Among the works attributed to Mowlana, Daftar-e Haftom (the Seventh Book) is more popular and important. The present study was conducted to investigate one of the most common stylistic features found in Mathnawi and Daftar-e Haftom. Given the wide usage of the vocative cases in Mathnawi and Daftar-e Haftom, and attributing this book to Mowlana, the present study sought to conduct a stylistic comparison of addresses, similarities, and differences between the two works in using vocative case. Since sentences with vocatives are speech-oriented, various applications of addresses by the poet would help identify perspectives, attitudes, and personal styles. Results of the present study indicated that Mowlana has been more successful in communicating with the audience and inducing his message using rhetorical methods and literary tools. However, the composer of Daftar-e Haftom failed to achieve much success in this regard, despite his efforts in creating stylistic poems.

The discovery of the hidden angles of the Masnavi text is not only impressive for the researchers of mysticism and decorative literature, but also a special fascination for fiction. In these years, efforts have been made based on Narrative Science of Masnavi stories, but in the field of structural recognition of Masnavi is less spoken Therefore, another look at the discourse structure of Masnavi can be considered as the basis for a variety of researches. The present article seeks to illustrate the Rifts and Escapes of the Masnavi text by relying on the stories of the second three books of Masnavi, and to explain the structure of Masnavi from another perspective. This study is for the first time based on the discourse of Rumi's Masnavi, which has never been investigated independently, of Masnavi rifts and escapes, and the structure of Masnavi has not been explored from this perspective. Three Rifts can be traced in Masnavi stories: narrative discontinuity, spoken discontinuity, and hybrid discord. According to the relation between the main stories and the inner stories, we find that many stories have a semantic link. Therefore, Rifts and Escapes are the basis for the creation of the Masnavi discourse / text, and play a fundamental role in development discourse and realizing Rumi's mystical aims. It must be understood that Rumi, with internal or external motivations, follow up and structure these rifts.

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.

In human communication, the relationship between the patient and the physician is one of the most challenging issues. This relationship is of critical importance in the medical ethics and forms the base of medical measures. Relationship between the physician and the patient brings about mutual trust between them to the extent that it overshadows physician’ s skills. A physician needs to have the art of communication with the patients as well as his information in medical sciences. Damaging this communication leads to lack of efficiency, trust and satisfaction in the treatment of the patient. The authors of this article seek to analyze the major issues of medical ethics in the medical texts based on Mathnawi. Rumi has also made special mention of physicians' responsibilities and ethical duties in the stories of pulmonology, physiology, herbal therapy, routine treatment, and etc. In The story of “ King and Handmaiden” , Confidentiality, Compassion, Kindness, and the expertise of saint against Handmaiden are issues that they are discussing in medical ethics. At the end of the story, audiences unbelievably are evaluating the performance of saint as opposed to the spirit of Hippocratic oath. In the story of “ the old man and the physician” ; deficiency of the communication between physician and patient is very definite. Not building trust and emotional communication in the relationship between the physician and the patient, specifically at the very first time which has happened without semiology has provided the context in which the patient distrust his physician and is not pleased with the treatment process. In the story of "Man who was desperately ill", the physician has hidden the secret and also he has not given a clear and enough explanation for the prescription, therefore the patient's life is endangered.

In Mathnawi, Mowlana, using verses of the Koran, traditions, biographies of the prophets, parables, and allegories, talks about God's blessings in an effective and elegant way. It goes without saying that God's blessings spread everywhere, but the ignorant man may deprive himself of such blessings. Mowlana pictures God's mercy and compassion in such an attractive and beautiful way that the signs of God's wrath and rage are overshadowed, since the essence of creation lies in God's compassion and mercy.

This research is aimed at drawing a general sketch of the female characters in the Mathnawi, a task which at first seems impossible due to the variety of the characters in the book. The stories of the book have been closely analyzed in terms of three important factors of the narration: the process of the story, the acts of the characters, and their dialogues. Then the characteristics of the female characters have been extracted and classified. The study shows that the following characteristics, with little variation, appear in most of the female characters: fear, deceit, corruption, beauty and superficial observation.

Human knowledge can be divided into philosophical and intuitive knowledges. The intuitive knowledge is informed by esoteric experience that dates back to a long time ago and is of paranount value among the easterners. Mystics deem this branch as the most important component of human knowledge. This paper first analyzes intuitive knowledge or the religious experience upon which Rumi's views in this regard are cited. The writer then engages with the God's manifestations on the hearts of the believers, prophets, and the prefect humans as well as his manifestation in the world, love, unde:-standing the secret world and the latent mysteries.

The sacred book of Mathnavi Ma'navi, due to its numerous inclusions in God's word as well as those of prophets and also hermeneutics interpretations (ta'wil) and explanations of those words for common and elites people, has turned into a collection of pure and exceptional knowledge. These ta'wils and interpretations, having mainly moral-mystical aspects, have given Mathnavi Spiritual style and made it like the mystics' interpretive books such as Hakayek Al-Tafsir, Kashf Al-Asrar, latayef, AI-Esharat. Nevertheless. However, Molana is considered as those condemned Ta'wil and its adherents as far as Mathnavi is concerned and perhaps his opposition with Ta'wil at first sight seems to be more outstanding and remarkable and at the same time stranger. The writer of this essay has tried to clarify different types of Ta'wil via classifying them from Molavi's view point into unacceptable and acceptable ones in order to explain this issue and solve this paradoxical point while considering some of the general points upon ta'wil in Mathnavi and explained some lexical definitions and expressions of lexical and interpretive works. To sum it up, taking these points in mind, it is proved the correctness and incorrectness as well as its goodness and badness are relative as far as Molavi's view see it and it depends on the type of ta'wil, the person who does ta'wil and his/her goals and aims with for ta'wil of the text.      

The present paper concerns Mowlana's views of the intellect. He believes in a hierarchical ranking for the intellect as well as drawing some divisions within the intellect. The most important of these divisions concern holistic/major vs. partial/minor intellect, describing each in terms of the weaknesses and strengths found. Out of the negative features of partial/minor intellect, he refers to the point that it denies love, discards repentance, and proves incoherency where consistency is a requirement. On the other side, the holistic or major intellect relieves man from worshipping lustful desires and egocentric feelings and prevents him or her from going astray. It is this intellect which elevates him or her far above the level of angels and gets him or her close to God. The conflicts of intellect vs. love, intellect vs. soul, and that of madness are dealt with in the final section of this paper.