Conceit is one of most deceptive Literary- rhetorical moral techniques that despite having high artistic value, it hasn’t been paid attention to a lot yet. According to the studies, there is no material about the conceit renewal in Shafiee Kadkani's Poems. The purpose of this study is to show how conceit has turned to be a new Writer by Dr.Vahidian Kamyar definition, has classified the conceit in Shafii Kadkani poems in two collections as "a mirror for the voices" and "second millennium of mountain deer" in associated with recitative techniques, simile, personification, symbol and the rhetorical techniques: Oxymoron, Allusion, paradox and has analyzed the renewal of it and is concluding that conceit in association with Literary- rhetorical techniques as made from his creative mind or as archaic that recreated it, has took the new form.

Conceit is discussed as a vice in relative actions of one's own in the most ethical works. When studying conceit, Razi has thought it on a medicine-based view of ethics and with a safety-centered approach. Ghazzali, however, studies conceit with regard to his theological view. In the paper, the two approaches along with their consequences have been intended as the problem. According to the hypothesis of the paper, Ghazzali has taken a religious basis in conceptualizing the subject. In addition, the origion of conceit, its way of treatment, as well as Razi and Ghazzali's methodology have been intended as problems of the paper. Razi has known conceit as an imaginary perception of mind when measuring its own conducts. For Ghazzai, yet, it is originated from the ignorance of Divinty aspect of favors. In this way, their ways of prevention and treatment differ.

“Varram series” is one of the authentic sources on Qur’anic verses, Hadiths, and traditions revered by both Shiite and Sunni scholars. It has been authored by Sheikh Abol-Hossein Varram ibn- Abi Faras ibn Nakhaie, a 6th-7th century (AH) Shiite jurisprudence and scholar, and consists of two parts. The first part provides a selection of Ghazali’s theological book, Ehya-ol-oluom, including moral virtues such as piety, asceticism, and self-purification; it also mentions moral vices and ways of overcoming them, virtues and ways to gain them, manners of interpersonal relations and certain other details of manner of conduct; sections on death, next world life, and descriptions of the Resurrection. The second part repeats the same concepts and meanings.There is a a renowned series known as ‘Abvab-ol-Jenan’ left behind by Mulla Mohammad Rafie-al-din Vaez Qhazvini, an 11th century (AH) poet and scholar. The first volume of this work includes fourteen discourses; in each, the author, using literary language and rhetorical devices, introduces and criticizes one human moral vice. Then the author quotes verses from the Holy Qur’an relating to the point in question and proceeds to interpret the verse in his literary style. In so doing, he quotes the intended Hadiths from such books as Varram series, Ershad-ol-Qholoub, Kanz-ol- Latayef, Zahrat-o-Ryaz, Ebn-e-Babeveh’s Amali, Oddat-o-Daie, Sheikh Tousi’s Amali, Sheikh Sadouqh’s Amali, and, above all, Nahj-ol-Balagheh.It is noteworthy to mention that in all Mulla Vaez has mostly drawn upon Tanbih-ol-Khater and Nazhat-o-Nazer known as Varram series.Since the eighth and ninth discourses of Abvab-ol-Jenan are on arrogance, conceit, and hypocrisy, the present article aims to establish the manners proposed by Mulla Vaez to overcome these vices, and thereby to analyse the influences of Varram series on his Abvab-ol-Janan.

One of the concepts available in human behavior as well as the ups and downs of social life during past centuries which is encircled in ambiguity and bears anxiety is solitude. This paper endeavors to explore the remarks made by impeccable figures of religion and prominent Islamic mystics through studying the importance and position of solitude in the Koran. According to this study solitude has an inner and an outer aspect which its inner aspect acts as a tool by means of which the spiritual traveler enjoys on a special occasion and conditions prescribed by the sheikh and mentor and by following Shariah principles aiming at purifying soul and polishing heart, and the inner aspect of solitude which is continuous attention and invocation and permanent thinking and leaving self interest and serving the Almighty. It is totally clear that what makes the purpose of holy canon is the truth about solitude and its inner aspect which is achieved by the correct pass through spiritual journey and dwelling in outer solitude in a balanced manner.

It was in the late 16th and 17th centuries, at a time of political turmoil, new ideas and exciting discoveries, that the poetry we now call ‘metaphysical’ came to be written. The term ‘metaphysical poets’, coined by Samuel Johnson (following John Dryden, who first applied the adjective metaphysical to Donne specifically), came into being long after the poets to whom we apply it were dead.The first part of the paper looks at the ways in which the Renaissance, religious controversy, political conflict and contemporary culture influenced the lives of the poets and their poetry. It then gives brief biography of the major metaphysical poets’ lives.The second part provides an introduction to its cultural and historical context at a time when the Church was bitterly divided into increasingly extreme factions from Roman Catholicism to Puritanism. It also provides some introduction to the rediscovery of classical culture and learning and its influences on metaphysical poetry with its forms and themes.The last part deals with the nature of metaphysical poetry which makes demands upon the reader and challenges him to make it out with its strong lines, concentration and fondness of far-fetching metaphors called conceits. This figure of speech always associates John Donne and his followers. The strength of the religious poetry of the metaphysical poets is that they bring to their praise and prayer and meditation so much experience that is not in itself religious. They tried to be phenomenal in their thought and were careless of their diction.

Nezami, the wise, among the poets of sixth decade after Hegira (immigration), possesses a special place in innovating precise concepts based on conciseness. To understand some pieces of his poetry, one needs to be acquainted with eloquence and scientific terms of the time. Among his sophisticated and conceit innovations are the following two distiches:For sunny complaints, Bucket’sClosed lips of watery mouth. He has written two distiches in gold, That this is the First and the Last (Nezami, Leili and Majnoon; 176)This article deals with the analysis of these two distiches to make them understandable for the students.

If the heart of the man whose nature and truth are sources of his being and full length mirror of God is contaminated with reprehensive habit such as haughtiness and egoism conceit, hypocrisy etc, it will lose its purity and be strayed from the main purpose of creation which is the observation of God. It is necessary for it to be cured in light of science and belief, favor and kindness of God and wine of love and kindness which can be realized in pharmacy of divine physicians and sages. Therefore, this article is a descriptive one and tries to mention the reasons for the creation of reprehensible ethical characteristic, mystic healig prescriptions, their treatment. And achieving scholarly human characters, on the basis of Kymiyay-saadat and Mathnavi and the obtained results show its positive effects well.

Objective: Political leaders and elites in every society and political system play a key role in managing the country and making important and strategic decisions to the extent that the national development or non-development of countries is attributed to political leaders and elites. This research investigates the positive and negative aspects of the political culture of elites in the Islamic Republic of Iran. Methodology: The current research applies qualitative research, using the document analysis method to study books, articles, and existing documents related to the political culture of the elites. Findings: The most important components of the political culture of political elites in Iran in both positive and negative dimensions are: spirituality and morality, sincerity, simplicity of life, being a people, rationality and scientific orientation, honor and invulnerability, humility, courage and selflessness, worldview. Negative dimensions: self-conceit, exaggeration, law-abiding and relationship-oriented, uncriticism, duality of personality, pessimism and suspicion, ethnocentrism.

Self-confidence in the light of the Quranic teachings means relying on will, deed, faculties and self- ability with trust in God and asking God to help, attention to innate capacity, humane dignity and independence from others with no interested in others’ assistance. This concept distinguishes from moral vices such as self-admiration, conceit, pride and egotism, whereas moral virtues such as humility and modesty derive from powerful self-confidence. There are different types of knowledge in the Quranic teachings that cause the strengthening of self-esteem and self-confidence. This paper aims to clarify the boundary and definition of self-confidence from the point of the religious view and determine exact boundaries of it and some moral virtues and vices and emphasizing teachings and strengthening factors of self-esteem and self-confidence in the Quran and mention the meaning of “soul (nafs)” between stages (levels) and the cases which this meaning is used and answer some questions.

Human beings always seek the desired results and make efforts and struggles to that end. Fear of undesired results and failure irks human soul. Today, failure to reach one's objectives has become a major source of mental health problems in society. Some factors in life cause one's efforts and toils not to succeed. This research, using the descriptive-analytical method, has investigated such factors based on the teachings of the Quran. The Quranic teachings highlight the fact that man's efforts are different from his responsibility. They also introduce internal obstacles to the success of efforts, including lack of determination, imprudence, conceit, hypocrisy, lack of pure intention (Ikhlas), lack of Trust in God (Tawakkul), and lack of purpose. This research seeks to clarify how much these factors impact mental health, because one of the main aspects of health is mental health that paves the way for one's personal and social growth. Being healthy requires various factors, one of which is having a healthy mind. One who is suffering from thought disorder and mental anxieties can never have an accurate understanding of the realities of the universe and society will not be able to grow and make progress physically and mentally.