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Interpretations are of the most fundamental principles of mysticism (Sufis). Masters of taste with their scientific and intuitive power go beyond the surface structures and present real and unfathomable meanings of the Quran and Hadith in ways that may not cross the mind of ordinary people. Masnavi Manavi is one the works that has an interpretation look toward the Quran and Hadith. Delving into this great work reveals that Mawlānā, in many cases, goes beyond the surface structures of Hadith and attaches a profound meaning to them. Sultan Walad, Mawlānā’s son and follower, in his Masnavies adopted an interpretative view toward Hadith. Though he has innovative views about the interpretations of the Quran and Hadith, in most of the cases he was influenced by his father’s work.
The authors in this study investigate Mawlānā’s interpretive approach in Masnavi Manavi and reveal how they affected Sultan Walad’s Masnavies. The results show that Mawlānā and Sultan Walad rejected superficial thinking and reliance on the surface of religious works. They believed that because of the fact that they overcome their humanistic desires and self-love, the true Allah lovers are infallible in their speech because Allah reveals to them the truth. And they can express the profound meaning of religion through their intuitive powers and based on their mystic experience.
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Yaghma, The literary magazine in the field of poetry, started its activity with the aim of preserving ancient achievements and countering every kind of unapproved innovations and novelty. This was in spite of the fact that many years had passed since the beginning of modern poetry and there have emerged famous figures in Nimaei poetry. The present article intends to see how much Yaghma was successful in following its initial policy in the field of poetry delineated in its very first number. This will be done through a review of the theories of poetry published in this magazine and also content-statistical analysis of forms and contents of the poems and identifying the poets who were considered and heeded more than others in Yaghma. Had Yaghma been successful in following classicism regardless of modernism, or had it been affected by modern trends in poetry? Results of the current study, which was done by content analysis and descriptive-analytic method, show that although Yaghma had serious attempts to print and publish classic poems and had great cooperation with dogmatic poets, and much of it comprised of Ghazal (33 percent), Ghasideh (25 percent), classical contents and Akhavaniat, yet it could not ignore public demands for modern trends in poetry and sometimes made cautious innovations to satisfy contemporary needs and occasionally eulogized and praised innovative (or modern) poets due to expediencies of the age, and even published some of their poems. However, to defend and respect its classic followers who form the main body of its audience, Yaghma prevented this from becoming a regular approach in the magazine.

 

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Gnostic prose works cover a wide range of subjects, contents, styles, structures, languages, and manners of expression. They might, therefore, be all categorized under one single literary genre. Applying the general term "gnostic prose works" to these oeuvres hinders our understanding of their true nature. Despite that many gnostic prose works belong to Gnosticism, they have special characteristics that make these works different from other gnostic texts. The present study has been done comparatively and analytically and with the help of library sources such as books and pamphlets on central topics, such as "Love". While examining the common characteristics, this subset was introduced as another literary genre like theosophical and lyrical prose texts. The purpose of this study is not to divide Sufism into theosophical and romantic, but it intends to study theosophical works according to their ways of expression, structure, language, figures of thought and subject to exhibit their real identities. The study indicates that they are closely comparable on three grounds: 1. In being prose and related issues (mixing oral and written tradition and interpretation), 2. In being Gnostic and in issues related to epistemology, ontology, irregularity, love, beauty, and influence from earlier works, 3. In being romantic and poetical in expression regarding questions related to musicality, imagery, and poetic logic.
 

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Carl Gustav Jung, the   founder   of   the   analytical   psychology   in the twentieth century   believes    that   under   the   appearance   of   human   consciousness   exists   an eternal collective unconscious   which is   part   of   the   hereditary   psychological   factor   common in the entire human race. He successfully introduced   the common archetypes in the mythology of   the different   nations and opened up a new trend in psychology.  This article intends to study "Gol-o-Norooz" in light of Jung’s archetype of individuation.  Attention to archetypes for decoding "Gol-o-Norooz" is necessary because this collection is entirely explainable based on these archetypal symbols. Norooz   is   a symbol of   Piroozshah’s unconscious   forces and Piroozshah is in turn the activated representative of his own archetype. After many dangerous   voyages, he finally reached his beloved, and by the birth of his children the cycle of individuation is completed.
 

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The culture and literature of Iran, has paid special attention to the religion of Christianity. This feature has become more prominent in the Safavid era for political, social, cultural and ideological reasons. Saib, the greatest poet of this era, had further contribution in reflecting this feature in his poems. This paper examines the events of the life of Christ in his Divan of six books by his descriptive-analytical method and concluded that the religious features his era, his theosophical and ethical perspective, the attachment of the audience of Saib poetry to Christ and the religion of Christianity and, finally, his tendency to theme-creating and subtlety and his dominance in the life of heavenly prophets has played a key role in presenting a full image of Christ. Referring to the life of Christ and other divine messengers, he seeks to bring religions closer to one another.