BACKGROUND AND OBJECTIVES: Baha" al-Din Muhammad Ameli, known as Sheikh Baha"i (953-1030 AH), is one of the most virtuous scholars of the Safavid period, who wrote poems in Persian and Arabic. In this article, with a stylistic approach, his Persian and Arabic poems are analyzed in a comparative way in terms of structure and content. METHODOLOGY: The collection of research data has been done in a library manner, and the research findings are written in a descriptive and analytical way. The statistical population includes Sheikh Baha"i"s Diwan and his Arabic poems, which were published in Al-Kashkul and various books. FINDINGS: gs: Sheikh Baha"i"s Persian poems are simple and without language difficulties, and in Arabic poetry, he wrote simple poems according to Arabic Morph syntax. Macaronic language, the use of Arabic prosody, the use of Arabic words is some of the influences of the Arabic language that can be seen in his Persian poetry. In the comparative comparison, there are similarities in the structure and content of both his poems. There are many types of repetition in the form of puns, Alliteration, repetition of words, sentences rejection and reverse, similes, metaphors, Quranic Allusion, contrasts, allusions, Metonymy, in the rhetorical structure. And in the content, he pays attention to mystical, religious, educational, and lyrical themes, mysticism and religion are the main motifs of his poems. Love for God, Rogue and Qalandari, description of wine, condemnation of the hypocrisy of ascetics, attention to religiosity, advice to religion, seeking the infallible imams, seeking intercession from the imams are the main content in mystical and religious trends. And he has written the educational content with the elements of religion and mysticism. A small part of his poems is lyrical, which is more in Arabic poems than in Persian. CONCLUSION: Sheikh Bahāyi is a bilingual poet who wrote to Persian poetry and poetry in Arabic, which was his First language, In the comparative comparison of his poetry, there are stylistic similarities in the linguistic structure, rhetoric and content. He has written poetry in Persian and Arabic with a simple language, common rhetoric of literature and common mystical and religious thought.

Sufism had enjoyed of penetration and more antiquity among other religions of Iran .Sheikh Zahed Gilani established Gnostic movement which had been rarely different with other mystical groups in Iran. However, the base of Zahediyeh’s Sufism was on poverty and mendacity, but Sheikh Zahed by political and economy’s penetration which had found in Gilan, Shervan, Aran, Azarbayjan was respected by local and Ilkhani’s kings. In spite of the great number of Sheikh Zahed Partisans, Shervan’s rulers was always shocked with fear and dread. Because Disciples of Sheikh were more than their forces .After joining Sheikh Safiodin Ardebili to him, on the base of the heritage which Sheikh Zahed had carried to him, the mystrical method was created by him. It seems, Sheikh Sufi in spite of spiritual motivations and wealth had paid attention to the pecuniary of Sheikh till to increase his power by this way. Besides of this issue , Sheikh Sufi, by transferring lordship (being a sayid)from Sheikh Zahed family to himself after getting married with sheikh Sufi’s daughter, provided the background of mixed thought of political civil of Iran for his dynasty.

Islamic theologians did not take a specific method to prove their religious beliefs and answer to the objections. Thus, we have tried in this article to research and compare between two known Shiite theologians' theological methods and foundations those are Sheikh Sadogh from Qom School and Sheikh Mofid from Baghdad School. So it would be clear the status of reason and narration in these theological scholars' viewpoints. The ratio of their uses of reason and narration in religious doctrines and answering to the objections have been evaluated and proved that Sheikh Sadogh have preferred the narration method in proving the beliefs but not mean that he has left reason at all, but he has choose  the narrations those have rational argument dimensions. In the other hand Sheikh Mofid in giving a special scope to reason and having a rationalistic attitude tried to prove the religious doctrines and defend. In proving our assumption, we did not rely on the generalities and used the two scholars' written works.

The drought myth has been reflected in various forms in Iranian religious and literary works. "Sheikh Mand and Sheikh Rash" is one of the Kurdish folk poems, named "Beyt". This text shows the struggle between good and evil; this study claims that this beyt has a ritualistic and mythical content, and it is an illustration of drought myth. Therefore, after presenting the Persian translation of this Kurdish beyt, the reasons of its being mythical and its relation with drought myth are explained. Later, its elements and characters are compared with one of the important drought myths in Iran (Tiryasht in Avesta). This study shows that there are more than twenty cases of similitudes in form and content between "Sheikh Mand and Sheikh Rash" and "Tiryasht". Also, it was realized that ancient myth patterns have been effective in the formation of "Sheikh Mand and Sheikh Rash".

Imamate has been known as a fundamental teaching in shiism. There have been presented various reasonings on behalf of the docrine in the history of Shiism. In the paper, thereasonings of Baghdadian school, established by the most famous theologians and jurisprudents sheikh Mofeed, seyyed Mortaza and SheikhTusi, have been studied. In this way, the Shiite conception of Imamate has been clarified, the agreement of the Baghdadian conceptions has been explained and the reasonings have been evaluated.

Sufism had enjoyed of penetration and more antiquity like other territories of Iran.Sheikh Zahed Gilani established a Gnostic movement which had some difference with other mystical groups in Iran. However, the base of Zahediyeh's Sufism was on poverty and mendacity, but Sheikh Zahed by political and economic inFluence which had found in Gilan, Shervan, Aran, Azarbayjan was respected by local and Ilkhani's kings. In spite of the great number of Sheikh Zahed Partisans, Shervan's rulers were always shocked with fear and dread. Because Disciples of Sheikh were more than their forces. After joining Sheikh Saffi-al-Din Safiodin Ardebili to him, on the base of the heritage which Sheikh Zahed had carried to him, the mystical method was created by him. It seems, Sheikh Saffi in spite of spiritual motivations and wealth had paid attention to the pecuniary of Sheikh to increase his power by this way. Besides of this issue, Sheikh Saffi, by transferring lordship (being a sayid) from Sheikh Zahed family to himself after getting married Sheikh Zahed's daughter, provided the background of mixed thought of political civil of Iran for his dynasty.

Writing about Mahdism has been one of the important approaches of authors since the early Hijri centuries until now. Sheikh Saduq and Sheikh Toosi, both of whom are among the authors of the Four Books, have left behind some independent works on Mahdism. Comparing the approaches of these two religious scholars in the comprehensive books of Kamal al-Din wa Tamam al-Ni' ma and al-Gheiba shows that their deliberations on Hazrat-e Mahdi (aj.) have a lot in common, and their approach towards writing about Mahdism can be considered narrative-rational and argumentative, though they have adopted two completely different ways of authorship.

Fariduddin Attar (540 AD), the well-known Iranian poet and Hassan Amrani (1949 AD), the famous Moroccan poet, are two prominent poets in world literature. In their works, both of them invoked and intervened a mystic character referred to as Sheikh Sanaan and each of them depicted the great value of love and affection through that old character. In the current research, two texts with two different languages and the same themes and topics are analyzed. The first text is the story of Sheikh Sanaan by Fariduddin Attar, and the second text is the story of Sheikh Sanaan by Hassan Al-Amrani. Due to the significance of the aforementioend issue, the present research, which is based on the French school in the field of comparative literature and is formed in a descriptive and analytical way, seeks to compare and analyze these two work and attempts to present some similarities and differences according to the essence of the original work. The findings of the research indicate that the predominant similarity between these two works is the purposeful choice of the signifier of Sheikh Sanaan's story which is placed in the title of the two poems, the plurality of worship, and disciples of Sheikh Sanaan. Among the differences, the way of dreaming and the quality of love, the advice of disciples and the difference in structural analysis can be noticed. Introduction:To date, Arabic and Persian languages and their literature have been addressed to have the highest level boundry with each other and both have been highly influenced by each other. One of the important subsets of this interaction and influence is the use of symbolic stories. The story of Sheikh Sanan Attar and Marani are referred to as the examples of this exchange in Persian and Arabic poetry.Among the Persian language poets, Attar is one of the prominent poles of mysticism and sufism, and his works are among the most significant literary works of the 6th and 7th centuries. Mantegh Al-Tayr is addressed as the most famous among all his works. This is because he has collected the consequence of his mystical thoughts and has underpinned all of the Iranian mystic schools of thought in this book. In this way, the works of this mystic have met with a great reception in the world, so it have been translated into many different languages of the world. Mantegh Al-Tayr of Attar, with the exception of Jalal Al-din Maulvi's Masnavi, can be matched with no other work in the literature of mystical poems in the Islamic world. This book has anecdotes, the longest and most famous of which is Sheikh SananAmrani is one of the contemporary poets of Maghreb country and one of the poets whose poetic achievements are associated with Sufi experiences. Precisely, one of the most obvious attributes of his poetry is the mystical tendency. Among Amrani's poetry collections, "Saatik Balsif Valaqhavan" is considered to be his most valuable poetry collection. This is because he was able to present valuable meanings in his poetry. One of the most prominent poetic poems of Amrani, which was influenced by the famous poem of the story of Sheikh Sanaan Attar, is “The Story of Sheikh Sanaan and We Live with Sayyidah Al- Qasr” in 1994.Amrani divided Sanaan's story into six cycles. In the first and second sections, he has drawn the traits of Sheikh Sanaan’s character, and in the third section, Sanaan's great fear of sedition and his mournings because of his longing for heaven have been discussed. In the other parts, from the dream of Sanaan’s drowning in blood to the dream of cloak in the desert and the star that he replaced these dreams alongside the dream of Sanaan Attar, who was prostrating a Christian girl, has been mentioned. He expressed this dream and what he meant was drowning in blood is facing the seditions of this world. Finally, he talked about the dream of Ghazaleh, which caused him to get rid of rust and dirt and reach the high levels of mysticism.Method:The presence of Sheikh Sanan's name in the titleBy looking at it from this point of view of an imperative poem "Hakaya Al-Sheikh Sanaan wama Jari Le Ma Seyida Al-Qasr", explicit connection with the story of Sheikh Sanaan Attar will be noticed. Therefore, the audience is facing a text whose structure is based on the ancient mystical, since the mentioned title has an inductive feature and indicates the connection between the new and old texts.Being a disciple of SheikhSheikh Sanan had a high position in mysticism and had many followers and students. He had spent fifty years of his life in worship and austerity. Through this asceticism and worship, he gathered four hundred pupils around him and guided them. Everyone who entered the circle of his devotion did not rest from austerity and worship, and when he dreamed that he was prostrating on the lap of the beautiful person, he lost his peace and aims and, followed by that, the disciples all decided to travel with him from the Kaaba to Rome.Amrani also mentioned that there were many disciples for Sheikh Sanan who all followed his path and obeyed him. Sheikh also guided his disciples and taught them the wisdom of igniting in the holy essence of God. The comparison of the mentioned examples is indicative of the claim that Amrani also paid attention to the influence of Sheikh Sanan Attar on this topic and was also influenced by him in this respect.Attention to the topic of repentanceIt is clear that the theme of repentance in both poetic texts is not to leave a sin. In Attar's poem, the disciples, after observing sheikh’s condition (who was fallen in love while he had not yet committed any sin), ordered him to do penance. In Amrani's poem, Sanaan was afraid of sedition (sedition is the symbol of a woman - from God) He asks to cover him with the repentance, while he had not committed any sin.Attention to the conversationThere are two types of Conversation in Amrani's story. In a part of Amrani's story, there is a dialogue that includes the words of Sanaan with his disciples, and in another part the monologue, it appears in the form of hadis-e nafs. This occurs up to a level that the reader get doubtful whether the words are from the poet or they are from Sheikh Sanaan. Therefore, it can be concluded that Amrani was also influenced by Attar's way of speaking in his Poems.Results and Discussion:A comparative study of two anecdotes testifies to this principle that Amrani had access to the original poems by Attar and tried to compose it in Arabic. However, it must be stated that his work has more of an imitation rather than innovation. Sheikh Sanan's character follows the same path that he followed with Attar a few centuries ago. He experiences whatever he experienced in Attar's poem. However, in the new dimension, new features have been found which are worthy of consideration.The comparison of the two stories indicates that Amrani order of calling Sheikh Sanaan and applying his story to themes such as multiplicity of worship, many disciples, love, repentance, the symbol of women, etc., has benefited from Attar. One of the most important and main elements that appear in the story of Sheikh Sanan of these two poets is love and affection. Both stories revolve around love and drowning in it. Attar and Amrani have brought the story of Sheikh Sanan to express the value of love and its superiority over disbelief and faith. This is because love is an alchemy that causes purity and refinement of the soul and opens the eyes of the truth leads to freedom from self-view and self-worship.Differences can also be observed in the two stories, such as the Sheikh's dream, the quality of love, and the advice of disciples; In Attar's poem, Sanaan dreams of a Christian girl and falls deeply in love with her to the point where he loses his faith and becomes an unbeliever, and in Amrani's poem, Sanaan dreams of a deer, which leads to reaching levels of mysticism.Conclusion:According to the above-mentioned information, it can be concluded that literature is not formed in a vacuum and any text can imitate and rewrite the previous texts. This principle also applies to the story of Sheikh Sanan Amrani. Since Amrani, after the passage of several centuries, rewrote the story and recreated the character of Sheikh Sanan of Attar Nishabouri, his influence is included in the field of comparative literature and the subset of the French school of thought.

In this essay, after a very short biography of the late Shaikh Kolaini, those theses prepared by the university students, in graduate and doctoral courses, with the subjects of "Shaikh Kolaini", and the book "al-Kafi" are provided in a descriptive manner, along with the libraries where they are kept.Altogether 37 works, 17 independent, and 20 collective and related works, are searched out and introduced from different universities and information centers.At the end of the essay, an statistic research is performed about the topics, language (s), university grade, and the years when the theses were performed. Statistics show that only 2 of the works where was done in 1963; while most of them were carried out in 2000-2001. The main subjects of the introduced theses were the holy Qur’an, the traditions and words of the infallible leaders of Islam, the book al-kafi, and biography of Shaikh Kolaini.