The mystical negative ethics differs from negative ethics in general, because the mystical ethics has been adjusted to attain mystical states not merely living a moral life. Although mystics of different traditions follow different ethical codes, there are many similarities among them. Moreover, these mystics in accordance with their mystical traditions pursue special kinds of negative ethics. Among these mystics TERESA of AVILA and Jalal al-din Rumi are good examples. Although they lived in different times and places, there are considerable similarities in their views, especially in the field of negative mystical ethics. From their viewpoint two important elements are necessary for beginning the mystical journey: not to be despaired and renouncing the social life (eremitism). Other ethical concepts were also important to them, which this essay, by employing comparative method, tries to deal with them.

Practical mysticism or spiritual journey is the cornerstone of mysticism. Theoretical mysticism is the interpretation and explanation of findings out of practical mysticism. Mystics allocate various stages for mystical journey. Therefore, the foundation for the stages and positions overlap one another so that there appears to be no specific differences between them. In other divine religions there are mystics who have come to intuition through mystical journey. Lady Amin and TERESA of AVILA are among the well-known Islamic and Christian mystics. Both of them have personally experienced the stages of spiritual journey and have explained about them in their works of art. TERESA of AVILA has explained the spiritual journey in the seven stage "Interior Castle" whereas Lady Amin has narrated the journey stages in her book titled "Spiritual Journey by Saints (Sayr va Sulū k dar Ravish-i Awliyā ʼ-i Allā h) through eight stages. The result of comparison between their spiritual journey states depicts that the main elements and stages of spiritual journey for them have a lot in common and that there are no particular differences observed. There are however some minor differences only when there is a mystical mood apparent. Their explanations seems as if these two mystics have finally reached the revelation through intuition.

Affirmative ethic-the collection of virtues and merits in all human societies-secures the permanence and consistency of human life. In mystical approach which aims at experiencing the final core of knowledge, the affirmative ethic is defined differently. In general, there is no dichotomy between the affirmative ethic and other ethical issues, but mystics pay more attention to its esoteric dimension than the exoteric one. TERESA of AVILA (1515-1582 C.E.) and Jalal al-din Rumi (1208-1274 C.E.) are mystics of two Islamic and Christian traditions who have taken much notice of affirmative ethic-concepts such as modesty, sincerity, forgiveness and etc-in their works and have emphasized to its importance in the course of mystical journey. For TERESA of AVILA modesty is of the utmost importance, so much that one could call her mysticism the mysticism of modesty. For Rumi it is almost the same. From his viewpoint modesty impedes the penetration of evil into the seeker's mind, brings man to the position of kingship among the other creatures and grants him the divine union.

TERESA of AVILA (1515-1582 AD) introduced the theory of the Interior Castle (the Seven Mansions) as a path towards union with God and the attainment of His divine presence. Since TERESA was not a classical theoritician, it raises the question of how much influence Hekhalot (the Seven Halls for attaining divine visions) had on the presentation of her theory. The hypothesis of this paper is that TERESA was influenced by Hekhalot. The writing of this article proved the validity of the aforementioned hypothesis and demonstrated that TERESA incorporated concepts and terminology from Hekhalot into the structure and development of her theory, with repeated references to the ancient covenant, particularly the book of Ezekiel, as one of the sources of Hekhalot. Emphasizing on the role of contemplation in achieving union and overcoming obstacles to union, TERESA was influenced by Hekhalot. Comparing the seven mansions with the seven halls reveals significant similarities that indicate TERESA's adoption of Hekhalot in presenting the theory of the Interior Castle. Both the mansions and the halls aim for the vision of unity and the unity of vision, with the difference being that TERESA associates vision with union and Hekhalot with encounter. However, this does not imply that TERESA had mastery over the reading and study of Hallucination; rather, she drew from the prevailing mystical literature of AVILA, which contained these opinions and teachings.

“Path of perfection”, one of the most famous concepts and terms in mysticism, has been derived from a conceptual domain formed in relation to the meaning of walking or passing. As if they really thought of this process as a path that exists. Also, the word "camino" in Spanish means road, and that is the beginning of the subscriptions between these two literary styles. In this context, there is a metaphorical notion around the concept which is consistent with the notion of mystical conduct. Eventually, they both refer to the concept of the “creed”. Other terms including “moradas” have the same structure. "Morada" literally means residence and refers to the place where we choose to stay. But in mystical terms, it means the stage that the mystics choose: a way to “transcendency”. Hence, it is quite compatible with the concept of “Manzel” which means residences “on the way”. Three major grades of Spanish mysticism that are known as “Path of Perfection” can be a departure point in a comparative approach to Mystic studies in Iran and Spain and further investigations of these concepts and senses. Accordingly, this paper gives examples from the biography of Santa TERESA de Jesus and Abu-Saeed Abulkhair. From this point of view, due to the subscription in their lifetime, mortifications, thoughts, doctrines, creed, and their unique incorporations between poetry and ascetics, this paper aims to characterize an aspect in resemblance of these mystical methods.

Manteq_Al_Tayr is one of the Islamic Persian mystical masterpieces, written by Attar, which expresses the progress of the soul with a narrative structure in a format of an allegory of birds flying to the Qaf Mountain, the place on which Simorq dwells. These birds pass seven valleys to reach mountain Qaf and finally in seventh valley find out they are in unity with Simorq.Christian mysticism, also have been appropriate ground for literary masterpieces to be created. One of these works is Interior Castle written by S.T. TERESA of AVILA, the Spanish nun in sixteenth century. In this book the progress of the soul in seven mansions of a castle, which TERESA had seen in one of her revelations, has been imagined. In central mansion, the soul meets Lord and reaches a unity with Him.Because of the similarity between Manteq_Al_Tayr and Interior Castle, and also because of common mental and cultural background of these books, the following question was considered: What are the structural and conceptual similarities and differences between these two works? A comparative analysis would answer this question.

In some point of view, neither Michel Foucault nor Ibn Khaldun are considered philosophers in the conventional classifications, but both are very  important in intellectual and, of course, in philosophical contexts, especially for those who are interested in the deep study of human life from the perspective of political thought.The main concern of two thinkers, one in the 14th century, the other in the 20th century, is the issue  of power, although neither of them provided a precise definition of it. In this article, an attempt has been made to show the place of power and domination in the political thought of both thinkers by examining the thoughts of two thinkers. And in search of an answer to this question, how did Asabiyyah and industry of religion in Ibn Khaldun's thought and social control through self-technology and discipline in Foucault's thought lead to the expansion of the domination of power? This article is written by analytically comparing the opinions of two thinkers based on Ibn Khaldun's most important book called Muqaddimah and Foucault's late works

One of the most frequent rules in various areas of demonstrative jurisprudence of Two Major Sects of Islam religion is a rule that is known among Shīʿa as “tolerance in the evidence of traditions” (Arabic: التسامح فی أدلّة السنن) and in Sunnī as “latitudinarianism in documents” (Arabic: التساهل فی أسانید). Believers in the general application of this rule have based it for reasons such as consensus (Arabic: إجماع), tradition famous through practice (Arabic: الشهرة العملیّة), and rational judgement (intellectual judgement) and a group of aḥādīth (Arabic: أحادیث, plural form for ḥadīth, literally “talk” or “discourse”) called “Akhbar-e- Man Balagh” (Arabic: أخبار من بلغ). The understanding of the aforementioned narrations and the extent of application of this rule has caused a conflict of opinions among scholars. The narrations containing the excellences of suras of the Holy Book of Quran is one of the fields of application of the rule of tolerance. The present research has explained the types of exposure to this group of narrations based on the rule of tolerance by using descriptive-exploratory method and using library sources and seeks to find a suitable approach about narrations of the excellences of suras (chapters) of the Holy Book of Quran. The interaction with these narrations is organized based on a special reading of the rule of tolerance in the selected approach, which is based on a rational interpretation of the contents of Man-Balagh (Arabic: من بلغ)’s narrations and is compatible with the indications of some verses and traditions. The use of weak narrations containing the excellences of suras (chapters) will be permissible based on this approach considering three conditions and without any certainty of attributing these narrations to Sharʿ (Islamic rules).

How to profoundly change the beliefs of the polytheists during the age of revelation from the denial of the Prophet (pbuh) to the certainty of his Message and the acceptance of his full guardianship is a question worthy of attention. The order of verses about prophecy based on the order of revelation is the reason to lead a transformative process and a special Quranic method in institutionalizing the belief of prophecy in the lives of Arabs. In the first stage, the Holy Quran in the first Makkī (Arabic: المکّیّ, suras revealed in Mecca) chapters has prepared the community from the motivational side to accept the truth of the Prophet’s (pbuh) prophecy and briefly stating the key issues surrounding it. The Holy Book of Quran at the time of the emergence of oppositions and doubts (the second stage) destroyed the arguments of the polytheists and explained the prophecy and proved its authenticity from a cognitive perspective in the second stage by presenting clear arguments. and the Holy Book of Quran in the third stage after Madanī (Arabic: المدنیّ, suras revealed in Medina) period has undertaken measures in order to fulfill the goals of the Massage by explaining the true position of the Prophet (pbuh) to deepen and operationalize the Prophetic belief through explaining practical duties for the Prophet (pbuh) and behavior based on the acceptance of Walaya (Arabic: ولایة, meaning “guardianship” or “governance”).

The current research was conducted with the aim of identifying the employment competencies of educational graduates from the perspective of view of employers. This research was applied in terms of purpose and was among the qualitative researches of Grounded Theory type. The participants of this research included 24 employers in the field of educational (interviewers for the Education recruitment exam, directors of non-state educational institutes, directors and recruitment officers of non-state schools, directors of kindergartens and preschools) in Birjand city. Data were collected using semi-structured interview and analyzed by Strauss and Corbin method and using MAXQDA-2020 software. In order to validate the research, two methods of member control and peer review or feedback were used. Consecutive review and comparison of data resulted in the extraction of 28 categories and 6 themes. Data analysis led to the formation of a sub-theory. The model shows that the focal variable is the process of education and teaching skills. The focal variable, under the influence of contextual and intermediate conditions, leads to the formation of the strategies of "being a lifelong learner", "research skills", "planning skills", "classroom skills and classroom management", "purposefulness" and "problem solving skills". became Finally, "increasing employability" was the consequence of this process.