Attar and mysticism two strings are woven together for the development of both the other groups. In fact, the evolution and development of the Persian mystic Attar through mysticism, particularly through the efforts of Attar's poetry. Henchman place and meaning in the works of Attar and the type of interaction and dialogue were the encapsulation of a strong manifestation of his works. Therefore, in this article we are going to work in a divine meaning and purpose Asrarnamh to Attar's view of the status of our deal and how discerning disciple Guidance. What is certain though narrative anecdotes and quotes the poet can be flexible in this regard affect. In this regard, the tables have tried to show how this relationship. In total, thanks to a narrative that is both visible effect of the differences between the two poles of mysticism in these two indices achieved. Finally, the distinctions of the attitude expressed in the above worksy.

Mentoring system has long been used as the dominant method of education in different sectors. This system, in the field of art, is mixed with some components and features which are intertwined by morality and spirituality; and apart from transferring technologies and techniques, it has led to excellence in both spirit and mind. The relationship between the master and his disciple was one of the most important factors in the traditional system of art education. This paper tends to extract and discover the most prominent elements of the relationship between the master and the disciple. These characteristics and features, being faded in the contemporary art, have ultimately led to the loss of transcendental nature of art. Moreover, looking for this relationship in the present system of art education can highlight the shortcomings and problems of the contemporary situation of art education, because without any doubt, one of the most important reasons for the success of arts in the traditional realm was this deep relationship and all the texts and references confirm this claim. The main questions are as follows: What elements was the relationship between the master and the disciple based on? How are these elements working in the contemporary system? The methodology contains a descriptive yet analytic approach which is done by referring to books and texts. The final results showed the details of the relationship between the master and the disciple such as mutual rights, ethics, respect, obedience, commitment, purification, love, the master’ s high position, and observing the hierarchy. Also, the presence of these factors in the contemporary system was studied and the findings showed that these factors are not consistent now. This can emphasize on the importance of reviewing the previous values.

Islamic thinkers have presented their educational ideas by benefiting from two important and rich sources of Islam, that's mean the Qur'an and the Sunnah. Therefore, the present study, focusing on the educational opinions and teacher behavior of Faiz Kashani and Shahid Sani, two great Islamic thinkers, seeks to identify the components of disciple-educating in their opinion. The thematic analysis method was used in this qualitative research. In this way, the book Al-Mahja Al-Bayda authored by Faiz Kashani, and the book Maniya Al-Marid authored by Shahid Sani, which are in the field of moral education and in which the mutual etiquette of the student and the teacher is discussed, were selected and analyzed using the purposeful sampling method. In this way, 21 overarching themes were identified in the reviewed documents, which were categorized into two organizing themes of ethical behavior (11 themes) and scientific behavior (10 themes), and finally, all themes were placed under the overarching theme of disciple-educating. The findings of the research showed that among the inferred themes, 9 themes; Kindness and benevolence, chastity of self and purity of intention, observance of fairness and respect, God's pleasure, humility and modesty, implicit inhibition, attention to understanding and talent, gradual education and ranking of materials, accompanying science and practice have more richness and in The reviewed works have had a rich presence and are considered the most important components of disciple-educating from the perspective of Faiz Kashani and Shahid sani.

Modern education in Iran was expanded during the 14th century under universal conditions and public will by established governments. In examining the aspects of this issue, four basic dimensions of "educational situation and school", "content and curriculum", "teacher and education activist" and "curriculum planning" were explained and it was revealed that these dimensions had different status in two halves. However, throughout the 14th century, what became the centerpiece of all education activities was the attempt to develop and promote a "culture of adherence" that was pursued in the first half based on the obedience process and in the second half based on the process of stupidity. Evidence suggests that the practice of that logic cannot be effective and acceptable, even if it persists under the pressure of the government's power. What is needed is respect for "real knowledge", which is the result of science and is achieved using the science of education.

This paper examines the role of mentor in Kobraviah Tariqa, which has a pivotal role. Mentor, as the instructor, is the one who has achieved the self nonexistent doom and upon receiving the Mohammadan light he facilitates the spiritual birth of devotees and dresses them with sincerity clothing. In symbolism of colors in Kobraviah, the color of cloth is appropriate with the journey of the devotee. Mentor should be knowledgeable and operational in terms of Shariah, Tariqa, and reality. Such a person whose willing is doomed in the willing of God is protected by Him.In Kobraviah Tariqa, mentor is the pivot of Tariqa. He is familiar with the path and destructives and corruptions and can heal the inner diseases of his disciple and take him to the destination safe and sound. It is under the shadow of the mentor that the disciple is saved from Satan and his spirit and can witness God in the mirror of his mentor. In the end, it should be told that despite the necessity of his being in Sufism, there are some false mentors who are able to destroy the spiritual linkage of disciple. False mentors imitate the words of mouths of perfect men. The way to find real mentor is something destined and the grace of God and through the affinity rule and homogeneity and relations of the disciple and mentor that real mentor will be recognized.

Critical discourse analysis is a method for text analysis, and Norman Fairclough has presented the most comprehensive pattern in this field revealing the relation of the text to its context in three levels: description, interpretation and explanation. With the development of new methods in text analysis, the study of ancient texts seems necessary. Although mystical texts were more of internal motives than a struggle with politics and society, they were not immune to the influence of society and their time, and their dominant discourses are influenced by the conditions of their time. The fifth century is one of the important eras in Sufism and Resaleh Qushayriyeh written by Abu al-Qā sim al-Qushayri, to explain the principles and beliefs of Sufism after a deviation in Sufism, is one of the prominent texts of the time. Based on Fairclough's theory, this study analyzes the last chapter of this book which includes some orders to the disciples. The results of the study show that Qushayri's ideology is manifested in his method of employing words and phrases. The dominant discourses of this chapter include obeisance in Sufism, and surrender of the disciples to their Guide, which reflect the social, political and cultural conditions of the time and help the reproduction of new conditions and the improvement of the existing conditions.

Since in the terminology of mystics the term Aan has a special meaning and it is the moment when God has created the creatures to reflect Himself, the poets of Persian literature had used the term in the most artistic way in the eighth century. They knew this term well and to make their poem more beautiful they used it in its original sense artistically. This will help us to have a better understanding and knowledge about the meanings of the words and poems of mystic poets.

The writer of this article discusses an analysis the hypotheses of "anti-humanistic sense of the Islamic Gnosticism" and then presents the modem and humanistic dimensions of Islamic Gnosticism.

The words of ecstasy (Shath and Tamat), are the most important factors of finding quarrel in a straw, in the Sufis’principles.Did the Sufis believe in these words as a truth, or they think of them as the untruly utterances, told in the rapturous moments? Simple as this question sounds, it is rarely answered clearly.Introducing “Shath” and “Tamat”, the reasons of their coming into existence, ecstatic Sufis, the sample of their unusual words and the judgment of opponents and concordants are discussed in this article.

In order to achieve the ultimate purpose which is getting rid of humane materialities, path weyfares should traverse different stages successfully. In order to traverse these hazerdous stages, some conditions and rudiments are needed. “Eynolqozat” enumerates some of them. Among these conditions and rudiments, the following are the most important: doubt, demand agony, love asset, presence of the master.He, who guides the disciples with great enthusiasm, recommends the wayfarers to submit all of their existence to their master and know that there is no benefit for an action which is done without perfect obedience to the master. And he also believes that companionship with talented people and serving them is so useful in spiritual catharsis and he emphasises the importance of prayer and blessings. He considers volitional death which is tantamount to auto-generation and seeing God and Eternal World, as one of the necessary conditions.Besides these conditions, the Judge of Hamadan believes that path wayfarer should consider the seventy three nations paths as single path and not demand God in the world or the hereafter. Rather, as he gets rid of vanity, he can seek Him inwardly. Since the Rath of demanding is inward not outward.