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One of the most distinctive features of Rumi’s narratives in Mathnavi is blending the stories with each other. The narrator in the midst of the story digresses to another story, links to each other two sequential stories, or sometimes narrates two stories simultaneously. Discussing the technical features of “intersectional narration” and its history and theories the researcher in this paper explains the distinctive features of the form of narration in Mathnavi.

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Due to the significance of heart in mystical poem, in general, and in Mathnavi Maanavi, in particular, this article attempts to investigate the position and status of heart and probe the challenging question as to which heart deserves accommodation of the position of the Real. To this end, initially, the lexical origin and behavior of "heart" as well as its reason of appellation is provided and discussed. Then, the unique characteristics of Celestial hearts are presented and the barriers between the heart and the Divine Kingdom are discussed.

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This paper presents a new description of "Tabriz" in one verse of  Mathnavi, Volume 6. The story begins with the journey of a poor man (Darvish) to Tabriz working for a loan from an official. Molana composes the poem from the point of view of this man about "Tabriz" and its residents. The poem reads : God`s empyrean mercy awarded to "Tabriz", the heaven on the earth, and whole residents.  In this paper, attempts are made to examine this claim of Molana based on historical documents and religious scholars’ views through adopting a library investigation mode of research. Interpretations are based of direct meanings of words.

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One of great Shiite scholar, Mullah Ahmad Naraghi, alias Safaee has left a book called Taghdis which has indisputable similarities to Mathnavi Maanavi in form and meaning. This book is affected by Mathnavi Maanavi written by Rumi and considerable effort has been made to compare it to Mathnavi Maanaviin matter of composition, commencement and completion of speech and also semantic goal. In this paper, an intertextual reading of Mathnavi Taghdis and Mathnavi Maanavi based on Genette’s theory of Transtextuality and three explicit and declared and hidden and implicit specifications is presented. Findings of this research show that according to the theory of Genette there is no evidence for the explicit and declared intertextual relation with Mathnavi Maanavi among 65 narratives of Mathnavi Taghdisand the most significant intertextual relation is associated with hidden and undeclared transtextuality. The results further indicate that the plot, theme and characters of at least 18 narratives have been adapted from Mathnavi Taghdis and there are different signs in the narratives of Mathnavi Taghdis in terms of space of story, tone, narration manner, name of character, etc., which associate with the narratives of Mathnavi Maanavi and are included in Genette’s classification of the implicit transtextuality.
 

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So far, many thinkers with different approaches have studied the concept of “the other” and its examples in various aspects of human life. Literature has also attracted the attention of researchers and interested scholars as a platform for representing examples of “the other”. In addition to recognizing the place of “otherness” in the worldview of individuals in different eras, studying examples of “the other” in the literary texts has also made it possible to delimit the realm of “I”. In this paper, using an analytical method and adopting an eclectic approach, the researchers studied the potentials of Rumi’s Mathnavi in ​​representing the types of “the other” and in realizing the levels of otherness of “the other” and its place in the mystical worldview so as to gain a relative knowledge of the structures that govern mystical thoughts. To that end, we first explained the concept of “the other” in three intellectual-philosophical systems, namely contrastive, dialectical and intersubjective, and mentioned examples of “the other” in verses of Mathnavi. Then, we presented a reading of the levels of realization of otherness of “the other” and the conditions of their possibility in this text. From a general point of view, due to the contrastive structure of the mystical worldview and the definition of “the other” as an “alien”, the realization of high levels of otherness in the text of Mathnavi cannot be expected, but the narrative of the experience of union and depicting the inability of “I” to understand “the infinite other” can be regarded as representation of the highest level of otherness. Meanwhile, in the distance from the “alien” to “the infinite other” and through dialogue, a level of otherness is also represented in the relationship between the characters in some stories of Mathnavi.