“generosity” that has always had a close association with mysticism throughout the history has also influenced the “civil life” in Islamic societies. This is not just intellectual influence but it brought about social and political changes as well. Some try to reduce “generosity” to common mysticism; this, however, seems not to be able to clarify its role in the development of the social life of the ritual completely. Throughout the history, generosity has penetrated into the social life and work of common people, and, therefore, mixed with their thoughts. It has, thus, been so much able to mix mystical concepts with the civil life that it is regarded as a type of civil mysticism. This paper tries to prove this point.

The story of generosity is the tale of narratives that represents the extraordinary acts of religious leaders. A large volume of Sufi zikrs dedicates to some tales about religious leaders’ generosity. These narratives have special status in mystical literature and own all the characteristics of a decent narration including structure. Structuralism is an analysis that deals with the structure and internal relationship of the elements of a literary or artistic work. One area of structuralism literary analysis is narratology. Narratology tries to discover language and hidden rules of narratives. A principle that structuralist narratologists deal with is morphology of narrator. Who is this narrative? How does he narrate? From what perspective does he tell the story? In addition, the like. This paper endeavors to use descriptive and analytic methods of structuralism to distinguish the morphology of the narrators in tales of generosity as follows: Khajeh Abdullah Ansari’ s Tabaghatal Sufiah (4 and 5 AH), Mohammd Ibn Monavvar’ s Asrarultowhid (4 and 5 AH). Attar Neishabouri’ s Tazkaratul Owlia (6 and 7 AH), Jami’ s Nafahatul Ons (9 AH), and Masoum Ali Shah’ s Taraeghul Haghayegh (13 and 14 AH). This study is conducted according to the theories of structuralist narratologists and the approach toward mystical literature. The research shows that in mystical generosities narratives, the narrator is someone distinct and different from the author. He can knowingly or unknowingly have the general knowledge, finite or infinite, internal or external vision, though his narrations are direct and have timing, attributes and color of a character in story.

generosity is the human nameaned sign that God has created him on the basis of them as says; Indeed we honored the children of Adam provided them with means of transportation on land and sea; and also provided them lowful and pur sustenance and preferred them above many of our creatures’ (Esra, 70). In this manner put him the best nobleman of his creatures.The keeping of human generosity has been reflected in arabic literature since arabs before Mohammad hitherto. But in arabic literature there are two distinguished poets who have special attention to human generosity. Therefore the chief part of their poetries belong to this divine scent. They describe the generosity in best kind to these poetries. They are two motanabbies; one of them is Abbasi priod Motanabbi (Abolttayeb) and other one is the contemporary Motanabbi (Mohammad Mahdi Javaheri).

generosity is an important moral value in Persian-Islamic tradition. According to available sources it rooted in the ancient Iranian religions and traditions. Based on Futuwwat nā mahs (treatises on generosity) there are different views about generosity: some believe that it has it root in ancient Iranian traditions and for others it flourished out of Islamic traditions. In this essay we study the roots of generosity in both ancient Iranian and Islamic traditions and try to compare the two sources. Therefore we survey two important treatises, namely Samak 'ayyā r and Futuwwat nā mah-ye Sultā ni. Finally, based on these texts, we portray the moral characteristics of a man of generosity.

Aim and Background: The main purpose of this study was to review the effectiveness of applied Behavioral analysis (ABA) approach on symptoms of autistic children during a five-year period.Methods and Materials: In this quasi-experimental study, 20 autistic children (3-7 years of age) were intervened by ABA approach at Isfahan Center of Autism for a period of five years (2007-12). Gilliam Autism Rating Scale (GARS) was filled out at baseline and at the end of the five-year period. Besides, the subjects were assessed by a checklist including cognitive comprehension, mathematical and verbal skills, and self-help at the beginning of the study and at the end of each year. After five years, all collected data was analyzed with SPSS19.Findings: Pretest and the posttest values of stereotypic behaviors, communication problems, social interactions, and GARS total scores were significantly different (P<0.001). Furthermore, significant improvements in cognitive comprehension, mathematical and verbal skills, and self-help were observed after each year and at the end of the five-year period (P<0.001).Conclusions: On the whole, it can be concluded that ABA-based interventions can effectively reduce symptoms of autism and increase skills.

Resolving the problem of poverty requires treatment of people in need of help to help the needy. Social charity marketing is used as one of the most effective and effective tools for encouraging and encouraging contacts to help the needy. In the process of social marketing planning, market segmentation is necessary for homogeneous and similar groups. This will lead to the design and provision of a tailor-made marketing program for each department. The present research seeks to base four indices of monthly assistance, daily assistance, amount of donation and the amount of income on the category of generosity. For this purpose, using cluster sampling method, 474 people from five regions of Tehran were selected. A hierarchical clustering technique was used to analyze the data. The results of the research show that there are five types of generosity behavior in the sample, for which each appropriate social marketing mix should be used to create a successful program for charitable contributions.

A brief look at the Holy Qur'an would clearly show that some of its verses have been revealed in criticizing the pagan (jahili) community contemporary to the time of Revelation, a criticism that is free from the deficiencies and defects of human criticism. Different kinds of criticisms-such as social, literary, historical, and psychological-are seen in the Holy Qur'an and this allows us to name the Qur'an as the first book of the Muslims. Although the appellations of many of the above-mentioned criticisms are newly devised, most of them are in truth rooted in the Qur'an. The present research is a brief glance at the most significant features of social criticism in the Qur'an and its difference with a human-type criticism as well as statement of various methods used by the Qur'an in examining the pagan and Islamic conducts of that era. In this respect, the writers examine the issue of bounty and generosity with the pagan Arabs and conclude that their attribute of generosity is not as strong as it has become known to be and the attribution of generosity to the pre-Islamic Arabs has been greatly exaggerated. The writers' reasons for this claim is the writings of some historians, Nahj al-Balagha, the thoughts and behavior of the vagabonds and tramps (s‘alik), and more important of all reference to the Holy Qur'an. That is to say, contrary to the pagan poetry that usually introduces the Arabs as very generous, the Qur'an's emphasis on the necessity of infaq (spend in charity) would reveal a kind of contradiction to the contemporary reader in a reverse balance manner.

generosity is a branch of science sufism that its way and customs are simple, feasible and befitting of the public's understanding. Imam Ali (a. s) enerosity and magnanimity of the best resplendency religion and most beautiful ornament for man knows. What Imam Ali (a. s) for chivalrouses and People of chivalry in pole position puppet generosity, his moral character that emerges in acts and words of that great man. moral characteristics of honorable Imam has been of interest to scholars of ethics and authors a long time ago; so many religious texts and chivalry books to conduct clean and honorable citations have argued. In this study, terms, symbols, rituals and principles of generosity in the menology and speech of honorable is studied, and the traits and characteristics of Imam Ali as pole generosity and magnanimity has been exemplary.