In the Islamic tradition, Bohlool is the symbol of "wisdom mad". He was a well known judge and scholar, and companion of the Imām Musa al-Kadhimin. According to the Imam's order he acted insanely inorder to save his own life. Nevertheless, people acknowledged his superior wisdom and excellence. In Persian Literature, many of his stories are narrated and have been inspiring for Persian poets. Mowlānā Jalāl-al Din Balkhi, in his Masnavi Manavi, has referred to this character and narrated some stories about "wisdom mads". In this article, with regard to the Book II of Masnavi Manavi and the story of Zu'l Nun, a mystic that acted mad, the personality of this character is studied.

Revelation is an expanded concept in Quran, which consists of different guidance, such as guidance of objects, plants, animals, and human beings. Molavi, Iranian great poet, has different new views toward revelation and inspiration, and has represented new and swift mystical interpretation about these concepts. In thisessay, Molavis views and ideas about revelation and inspiration and their different kinds, are discussed. At the end, writer talks about the relationship between perfect man and revelation.

One of the most important topics among mystics has always been the expression of mystical experiences. It is not possible to study the phenomenological aspects of these experiences outside of language. But language is insufficient in explaining mystical experiences, and for this reason mystics have turned to artistic and literary forms of language. Symbol and allegory are two forms of artistic language. By using analytical method, the present research investigates the question of how Jalā, l-al Din Rumi used allegory and symbols to reveal his mystical experiences in Masnavi Manavi. Considering the limitations of human language, Rumi has tried to open the way to mystical interpretations for himself and the audience with his special language. To understand the language of Masnavi, it is important to know its symbolic language. The findings of the research show that Rumi has given dynamism to his mystical language by using his own verbal capacities. Attention to language and its defects, semantics, repetition of special words and focusing on a single thought, awareness of mystical experiences with regard to their inexpressibility and the level of understanding of audience are among the effective factors in the mystical language of Masnavi.

Apart from its literary beauty and charm, Rumi's Masnavi Manavi encompasses profound concepts that continue to resonate with today's intellectual standards even after centuries. This timeless nature of the work prevents it from becoming obsolete and keeps it perpetually fresh. Undoubtedly, one of the most profound concepts in Masnavi Manavi is the concept of human. According to the Masnavi Manavi, man possesses various levels and dimensions, each with its unique characteristics and attributes. Sometimes, he/she may appear weak and humble, but despite these traits, he/she also exhibits pride, rebelliousness, and overbearing nature. Additionally, there are moments when he/she has a god-like presence, portraying dignity, with the entire world being reflected in him/her. But what is important is that these two dimensions form the basis of anthropomorphic depictions of God, the world, divine matters, and natural affairs. The present study reflects on the origins and contexts of humanism and anthropomorphism, and aims to analyze the anthropomorphic images and their themes in Rumi's Masnavi Manavi using a descriptive-analytical approach. The research shows how human knowledge, cognition, language, expression, and imagination are consistently influenced by anthropomorphism, even when talking about "tanzih" (transcendence).

One of the most controversial sections of Masnavi Manavi is the opening verses of   Book II that about them different views of the interpretation have been suggested. In these verses, Jalāl al-Din Rūmi speaks implicitly of the causes of disruption in composing Masnavi Manavi. Also, the commentators of Masnavi Manavi have spoken about this very disruption and analyzed these verses. The present article attempts to propose new ideas about the causes of this disruption. To do this, we consider the prose prefaces of Masnavi and compare them with the final verses of the Book I, the first verses of Book II and Book III. The results indicates that on the one hand, the reason of the delay is due to the mood of the poet and on the hand it is due to the mood which the audiences were and the content of circumstances in general. As the present research is based on interpretation of the text, we believe that this article explains the cause of delay of composing the Book III and the period of inactivity better.

In Masnavi-e Manavi, Mowlana Jalal al-Din Balkhi has considered language. According to his mystical thoughts, the nature of language doesn’t come from terms or words but from meanings and ideas that are rooted in “the voice of God”.The present article, by taking into account the problems of philosophy of language, tries to show that for Mowlana, contrary to many Muslim thinkers, language isn’t conventional.

Semiotics aims to uncover the conventions that give rise to meaning and assigns each word as a sign based on the concepts of the signifier and the signified, as well as signification. This research examines the word "Alast" ("Am I not your Lord?" Quran:7/172) in Masnavi Manavi using an analytical-descriptive method and relies on layered semiotics. As an abstract sign, the word carries various meanings. Jalāl-al Din Rumi, like other Quranic words, has undergone semantic evolution and has created innovative interpretations within its context. Whenever he refers to the word, he establishes specific semantic links with a particular concept. This article investigates these specific semantic connections. The research results indicate that Rumi has employed this word in semantic fields with a unique artistic function. By mastering the mystical, philosophical, historical, and psychological content, and most importantly, the Quran and Hadiths, Rumi has effectively expressed profound content through this word. His intention was not merely to use the word as rhetoric.

The purpose of this article is to study and classify certain lines from Moulana's poetry in particular from Masnavi Manavi which has bearing on the movements, states, and signs and also to study Moulana's perspective regarding the manner by which the message is conveyed through these movements. Accordingly, Koranic tales and poetry of other poets relevant to the subject have been employed. Since a great deal of human communication is concerned with the body language, and there is a close relationship between the human soul with the subconscious movements and signs emanating from the person makes body language a more sincere means of communication, hence Moulana's attention to this form of communication is analyzed. The conclusion proves that Moulana finds body language a more sincere mode of expression than verbal communication.

Without a doubt, Masnavi Moulana is one of the masterpieces of the world literature which has gained extraordinary popularity among different nations. Among countries which have looked at Masnavi from different perspectives is India which holds particular regard for Persian literature and culture.Over the past years, Masnavi Manavi has been published repeatedly and different commentaries have been written on it. These works have been undertaken by such great scholars and literary figures as Abdul latif Gojarati, Seyyed Abdul fatah al Hosseini, Afzal Allahabadi,…In this article attempt is made to present an outline of these commentaries and to introduce a movement towards Moulanalogy in India.

The issues of separation from higher world, spiritual nostalgia and return to origin have been expressed with symbolic language in allegorical texts of Iranian-Islamic mysticism. One of the most important texts is Sohravardi’s Ghorbat al-gharbiyah (the Occidental exile). Sohravardi proposes the concept of “the Occidental exile” in a utopian and an idealistic geography. By using descriptive-analytical method, the present article tries to study this concept in Masnavi Manavi of Jalal al-Din Rumi and to show his hermeneutic and mystical apprehensions with regards to Sohravardi’s allegories. The research shows that how Sohravardian terms like ideal east and west, utopia, corps astral, being imprisoned in tenebrous well and mystical journey (suluk) to the east and higher world, all have been manifested in Masnavi Manavi. Doing so, it reveals that the common source of these two scholars, is, Quranic hermeneutic. They interpret the tales and allegories of Quran and indicate that the man can obtain his/her divine and luminous identity and understand that his/her true place is not the material world, and must resort to intuition and purification.