The western political, literary circles acknowledge Niccolo Machiavelli as an influential figure who played a major role in the shift of Renaissance into the intellectualism era in Italy. As a social reformist and political critic, he managed to influence public opinion on government, religion, aristocracy as well as people. Relying on his two works, i. e. “ Kings” and “ Speeches” the scholars in the area of political sociology take the concepts like (1)virtue, (2) chance, (3) separation of ethics and politics, (4) description of types of kingdoms, (5) the balance of classes, as the basics of his theoretical framework. The author of this article claims that the political moves conducted in the story of Molavi entitled “ A King who killed Christians” matches significantly with this theoretical framework. As such, this paper first addresses the basics of that theory followed by the described and analyzed concepts in the story and finally the mapping of the story with the theory of Machiavelli. Finally, it is concluded that in the studied story, the pattern of governance on people is greatly consistent with Machiavellian definitions and expectations in many respects.

As the Masnavi is a preaching-mystical work by Molavi, he made his efforts to express his advices and recommendations in forms of stories, tales and fictions and also his ethical and mystical thoughts are expressed there. Hence, all these are of various and miscellaneous types. The best sample of entering Masnavi Tales into the third book is shown in the story titled "the people of Saba and looting their godsends". This story commences with the couplet 282 but, left later on and then referred to in the couplet 364. The story is left again here and then referred to in the couplet 3600, following some long couplets to be finished. Mentioning the various points in tales has resulted in different usages of the characters in Masnavi. This is because of the foundations of any story are made by its characters who are themselves the factors or causes of the events. Personification by Molavi in Masnavi for the characters is of three following methods: A) Direct method in which he explicitly expresses his ideas upon the persons. B) Indirect method in which he not only expresses the characters behaviors and briefs the readers on the role played by the characters but also the readers understand their real essence. C) Mixed method which is an integration of the two previous ones. The tools for personification by Molana, the characters features in Masnavi and classification of the persons names in the Masnavi stories are scattered through the study

Discourse or discourse analysis which is sometimes called Elm-Ol-Nas, is a Modern linguistic expression which has entered into the literature domain quickly and has applied extensively. Without any doubt, discourse is the output of transaction and communication between speakers and hearers in social and cultural texture and results from the relations of the individuals with each other in human society. Ebn Arabi and Moulavi are the wonders of mankind race whose opinions and mystical thoughts are like glittering sun shining in the sky of human education for ever. Certainly, these two great poets met each other and thought highly of one another. In the present article, some common mystical thoughts of them such as unity of existence, perfect man, Adam the father of mankind, permanent archetype, nonexistence and accident, manifestation and devil were mentioned. It is certain that till now in this field there hasn’t been any comprehensive and broad research. This article is a little attempt to show the influence these two great poets has had on each other.

This study addresses a line of Moulavis "Mathnavi," dealing with the unity or similarity of human faculties and perceptions while elaborating and explaining a) how and at which level of knowledge these perceptions, i.e. hearing. Speaking, and seeing, merge, b) what the essence of the soul is and C) which abstraction level at all physical organs act similarly. The line is interpreted from three different approaches: literary, philosophical, and mystical. In this regard, this paper emphasizes the prominence of mystical approach. Besides, to offer a more comprehensive explanation, evidence of the unity of faculties as mentioned by Ibn Faredh Messri, Mirdamad, Plotinus, and Arberty one provided. Finally, there is a reference to some of the lines from "Mathnavi" and Shams-e- Tabrizis poetical works that deal, both explicitly and implicitly, with the issue.

Divine knowledge has been counted as one of the most important problems for religious scholars in both Christianity and Islam. Moulavi and Kierkegaard are among those in eastern and western traditions who paid severe attention to the problem with some differences and resemblances. In this paper, knowledge on God for the two scholars has been studied. In spite of their unity of idea when negating the authority of individual intellect, they have fundamental differences in conceptual elements, possibility of knowing God and the way for negating the authority of individual intellect.

The publication of the photocopied version of the Kunya codex of Mathnavi by Molana lalal-al Din Mohammad Balkhi, preserved at the museum of Kunya (667 AH) copied by Mohammad Ibn Abdollah-e Kunavi, under the supervision of Hesam al_Dine-e Chalabi and Sultan Valad has provided new opportunities of study for the experts on Mathnavi. This codex became available to Nicholson after he had submitted chapters three and four for publication. However, he made use of this codex as the main criterion in the recension of the verses number 2835 of chapter three up to the end of chapter six. The double standard followed by Nicholson has significant implications for the experts involved in recensions. The present article is the result of an attempt to study: a) Nicholsons view on the value and validity of the Kunya codex, and his errors of editing, which every editor involved in recension is liable to, in chapters one, two and the first half of chapter thfee of Mathnavi, which most probably were due to the lack of access to a reliable codex, and b) his refusal in utilizing the codex of Kunya in editing the secede half of chapter three up to the end of chapter six. Throughout the present study, the criterion for the comparison between the edition by Nicholson and the codex of Kunya, has been the recension prepared by Dr. Mohammad Ali Estalami.

The miracles in the Quran in which some find spiritual enlightenment and some go to perdition have given rise to controversies among determinists and the proponents of free will. In the Quran, God frequently attributes these two tendencies to His own will. Thus, there have been different readings regarding these miracles. Some Islamic sects, for example, asharrites, have concluded that mans fate in doing good or evil is predetermined; some others, for example, shiites and mutazilites, have propounded free will. This article discusses Moulavis (1207-73 A. D.) stance in the above arguments. It elucidates Moulavis intellectual belief in humankind as a potentially open system capable of both good and evil. The writer further argues that, since Moulavi believes nothing is certain in human affairs, even believers should not see themselves superior to infidels. Nor should they see themselves safe and free from sin and perdition. Forbearance and tolerance, the writer contends, are Moulavis two major principles that pave the way to a more flexible world.

Masnavi is one of the greatest works of mystical, though and literature in Persian language which is known in the East and West. Many scientists and philosophers and poets of the world are eager to study Masnavi and some of them wrote a description and critique about the Masnavi. Traditionally in Iran, Dervishes and mystics and exponents in Persian, have solidarity the Masnavi and follows that. Some writers in articles and books to introduce the Masnavi are described, have.But is ever someone independent to look at this issue is not that what Rumi’s Masnavi the Masnavi have. In this paper, as you know and have dealt whit this anatomical what is the position of the valve Masnavi the Masnavi. The six books in the Masnavi, Rumi direct and indirect has learned from the Masnavi which we have covered in this paper to describe the verses and introductions.

Abdul-Wahab al-Bayati is among the poets who have made enormous use of code in his poems. One of the old codes used perfectly by the poet is Mysticism. A study of the poet's life indicates that he knew Moulavi very well, and was quite familiar with his works. Thus, the present paper intends to find responses to the following questions:1. Whether Bayati was influenced by Moulavi in his poetic codes?2. Which codes in Moulavi's poems caught Bayati's attention? 3. Considering that Bayati is a revolutionary poet, why did he use the mystical terms, used by Moulavi in his poems? The hypotheses of this paper are: 1. Having examined Bayati's poetry, it is provable that he was influenced by Moulavi.2. The maximum influence was put by Moulavi's Nei Nameh and the relevant important codes such as "Reed" as well as Divan-e-Shams and important symbols like "Shams" and "Gazelle". 3. Although Bayati used Moulavi's mystical codes, he colors it with his own goal, i.e. revolution and freedom. In fact, he empties such codes from their initial meanings, and covers them on his revolutionary thoughts.

The prospect of pundit Sanaei and Moulana about woman as most high manifestation of unity with Right (God) can be known as sublime of woman position in current culture of the present era. These two Iranian elite poet and gnostic, by attributing the special characteristic to the elite and merited women, defined those greats as model and pattern for all humans and considered the achievement to such a position possible for any human who put him/her-self in this route and path.Sanaei and Moulavi praised the women as mature human being and the intermediate between Right and the creature and discovered many Gnostic secrets by this way. They defined the woman as most high symbol of Divine beauty and love and also most comprehensive manifestation of Divine manes and having the attributes of creativeness and comprehensiveness and stated the whole and highness of Right (God) in the mirror of woman existence.