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About the beginning of the second century and after the installation of Baqdad, Baqdad mystical school was established by some of Sophies such as Maruf karkhi. This school was continued by Sari Saqati and finally was completed by Jonayd Baqdadi .The climax of this school was in the fourth century thanks to Jonayd's learnings and those of his students such as Shebli, Vaseti and Joreyri…

The most distinguishing characteristic of the disciples of this school was their absolute adherence to the appearance of the religion which was mainly caused by their reaction to unawareness school. They explained this school by discussing the alertness (consciousness) and unawareness. Jonayd himself was always on alert and was never unaware. Possessing this characteristic, he was always ready for obeying the religion's orders. There are other factors in addition to the above-mentioned causes for obeying the religion's orders.

In this article, first, we examine the domains in which Jonayd school caught on in the third, fourth and fifth centuries and then some disciples of this school will be briefly introduced. Then we will discuss why the founders of this school were committed to following the face rules of this school.

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One ofthe important stages in the journey of the heroes in myths, legends or folk and fairy tales, according to Joseph Campbell, is separation. The separation usually happens with a secret call, a vocation or a dream, which includes some archetypal symbols. The summon or requestof a Prophet, a master or a father, or falling in love with an image of a beautiful girl who sometimes happens to be a fairy, along with yearning for wealth or power are oftenthe reasons of this ritualistic journey of the hero in the stories.In this article, besides surveying the different “callings”in the stories their psychologicalcauses are discussed.According to Sigmund Freud and his student Bruno Bettelheim, some defects or desires make the hero to start the journey and on passing this stage he has the honor to reach the stage of initiation. Freud and Rank believe this development happens in the first period of the individual’s life, whereas the unity of the conscious and the unconscious for Jung belongs to the second stage of the hero’s life, which is also confirmed by Campbell.

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In the sixth to eighth centuries A.H. five hagiographies were written in Persian in the Transoxiana region, and all five Pirs (i.e. Saints) who were written books about are in the group of Khajegans. These works include the treatise of Sahibiyeh, the Maghamat of Abdul Khaliq Ghojdovani, the Maghamat of ArefRivgari, Anis Al-Talebin and Eddat Al-Salekin, and the Maghamat of Hazrat Khaja Naqshband.In this article, an attempt has been made to examine the characteristics and influences of the authors and the evolution of these works.After examining the authors’writing method and expressing the characteristics of the works, it was determined that these works have much in common.All the Transoxiana hagiographies were written in Persian, while among the hagiographies of the Fars and Khorasan regions, especially the Fars works, there are many hagiographies in Arabic.Considering the many similarities between the Maghamat of Ghojdovani and the Maghamat of Khajeh Yousef Hamedaniwith the treatise of Sahibiyeh, it is possible that the later hagiographers were influenced byAbdol-Khaliq Ghojdovani's writings about Abu Yusuf Hamedani.Unlike the hagiographies of lands such as Fars and Khorasan, whose authors have used poems in both Persian and Arabic, all the verses in the hagiographies of Bukhara are in Persian. In most of the hagiographies of this land women arementioned and they have a high position.