"Javame ul-kalam fi Daaem ul-Islam"is one of the 4 collections of traditions, which have been completed about 400 years ago. the author of this book, Mohammad bin Sharafoddin Ali Mousavi Jaza’eri, known as syed Mirza Jaza’eri, is one of the contemporary writers of Mulla Mohsen Faiz kashani, Shaikh Horr Ameli, and Allamah Majlesi.The above book is composed according to the order and style of "Montagh el - Joman fi Ahadith El - Sehah val Hesan", the known work of Hasan Bin Zain - uddin (son of the 2nd martyr, and well known as Shaikh Hasan, saheb ul-Maalem). By writing this book, the author, intended to provide explanatory and complementary points to the issues of the book, "Montagh el-Joman..." The current essay is an introductory to the book "Javame ul- kalam".

AbolFath Abdulvahed bin Mohammad bin Addulvahed Tamimi Amedi, who is a well known Shia scholar of the 5th century A.H, had compiled some of the eloquent and elegant sentences and aphorisms of Imam Ali (p.b.u.h). He has put the above name to his book. Among the manuscripts, there in another book, which has a similar name to "Qorar...". The name of its author is unknown. By comparing the contents of the two books and the current witnesses, one comes to the conclusion that it is a different book from the popular book of Qorar ul - Hekam va Javame ul - Kalem. What is developed in this essay, is a study about this subjct

The sino-atrial (SA) node is not a homogeneous tissue in terms of its structure and electrophysiological function. The regional differences in action potential configuration is well know. One reason for those differences is the differences on ionic currents underlying the regional differences in electrical activity. One of the currents thought to play an important role in SA node for pacemaker slope of action potential should be hyperpolarization-activated current if. In the present study the conventional glass microelectrode was used for intracellular recording. The if current was separately blocked by 1mM UL-FS49 for 90 min and 3 mM ZD7288 for 40 min.The action potentials from different regions of intact SA node were recorded before and during using blockers. Ul-FS49 significantly (P<0.05) decreased t4e pacemaker slope (PS) to 66±5% in peripheral (n=5) and to 23±6% in central (n=5) zones. ULFS49 also significantly (P<0.05) decreased the rate of spontaneous activity to 16±3% (n=10). ZD7288 completely abolished the pacemaker slope (PS) in peripheral (n=5) and to 22±5 % in central (n=5) zones. ZD7288 also significantly (P<0.05) decreased the rate of spontaneous activity to 13±3% (n=10). Base on the our results, it is possible to conclude that if current plays a major role in pacemaker activity in the periphery and a minor role in pacemaker activity in the center of intact SA node of rabbit heart.

By adopting a multidimensional research methodology, this research tries to analyze literary, artistic and psycho – sociological aspect of Jawāmi ul-Hikāyāt wa Lawāmi’ ul-Riwāyāt ‘s stories by Aufi, the 7th centuries writer. This multidimensional approach to the analysis originates from realistic aspects and great extent of literary themes of this collection which prepares the valuable and unique source of research on Old Persian literature. To this end, at first, the authors have investigated in multidisciplinary way of discourse, the cognitive, affective, aesthetic and phenomenological characteristics of these stories and then they have analyzed and explained these features in comparison with women and men persuasive competence socially and psychologically. According to results, even in the case of women’s praise, low rank attitude toward women and psychological-social dependence of women in comparison with men is obvious. These attributes have been expressed in the form of deterministic pietism and man-centered, austerity, altruistic discretion and denial of passions and affections.

Misbah-ul-Hidayah and Miftah-ul-Kifayah is one of the most precious works on mysticism and ethics, written by Ezzeddin Mahmud-e Kashani. It is one of the invaluable Persian mystic and moral prose works which is rare in the Persian works following 7th century. Kashanis Friends and Followers constantly wanted him to translate the Avalef-u-lMaaref written by Sheykh Shahab-ud-din Omar-e Sohrevardi (peace be upon him) into Persian but, he evaded the task for certain unknown reasons. Finally, Kashani decided to write a book in Persian to include not only the statements of the Sheykh, but also some new and authentic contents. This work was edited by the late Prominent Professor, Jala-ul-din Homayi (peace be upon him) in 1946 for the first time and some points and unique introduction have been added to it which I think has the value as the same as the book itself, supplied to the lover of the mystic texts. Although he (peace be upon him) paid much attention to documentation of the Arabic verses, translation and interpretation of some verses inadvertently are far away from his keen-sighted views. The present paper is intended to translate and determine these documentations within the scope oh the authors ability aimed at restoration this respected scholar hopefully to be accepted by the readers

Speaking of the truth is tantamount to speaking of existence and essence, it commences with God and shines through his creation, it looms large in human duty and speech. While human speech and action are quite limited, but Ali radiates light who is an emblem of the truth. He lived his life for the manifestation of truth. Truth shines through in his sayings: utter significance of the truth, the features of those advocating truth, divine rights and popular rights, people's rights and those of the poor, to compensate injustice, the necessity of standing up for the truth, the truth lovers, opposing truth and its consequences, duties of the rulers and their deputies towards truth, and finally asking the Lord for the implementation of the truth.

One of the significant sources in research of the classical Persian poetry is tazkira. Various nations or people lived in the territories of today’ s Turkey, Cen-tral Asia and India also could use the Persian language, which had always been considered a poetical language in the East. That’ s why, we can meet the poets of these nations in the Persian tazkiras too. One of the important sources is the tazki-ra “ Arafat ul-Ashiqin va Arasat ul-Arifin” written by Taqiaddin Mahammad Avha-di (h. 973-1040/1565-1631), an Iranian poet and literary man lived during the years 1022-1024 in India. The author, who lived in the Safavid period, wrote this tazkira after his migration from Iran to India, at the time of Jahangir shah`s reign (h. 1014-1037) in Agra. This tazkira provides the information about three thousand and five hundred poets based on numerous sources and covered the great period, including the formation of the Persian poetry and the years of the poet’ s period. The author divides the tazkira according to the 28 letters of the Persian alphabet while every part was subdivided into three parts which are the poets of the Ancient period, the poets of the Middle Ages and poets of the contemporary period. Provi-ding the information about the poets of the Ancient period and the Middle Ages, Avhadi bases on the sources. But the poets of the third category were his contem-poraries, he met them personally, so, the information he gave about them is very valuable. This source is considered the most voluminous work among the Persian taz-kiras. This tazkira was used almost in all tazkiras written afterwards. The scientific-critical text of this tazkira was published in Iran in h. 1389 (2010) in eight volumes on the basis of three manuscript copies. Zabiollah Saheb-kari and Amene Fakhr-Ahmad, the Iranian scholars, were not satisfied with three copies they got, so they used numerous literary-historical sources to compile the most comprehensive text. For the first time, the article gives the detailed information about this tazki-ra, its Iranian published version and the Azerbaijani poets presented in it.

Undoubtedly the main objective of organizing the glorious convention in Sistan and Baluchistan is to know the great and eminent scholars of this region. Keeping in view the above mentioned point this article is an introduction of Malik Shah Hussain e Sistani and his literary works.Malik Shah Hussain was one of the Saffari Prince of Sistan. According to the Prince himself his ancestry goes back to Amru Laith Saffari.He lived in the second half of the tenth century and the first half of the eleventh century. Tazkira e Khair ul Bayan and the book Ahya ul Mulook are the two major works of Malik Shah Hussain.Tazkira e Khair ul Bayan is a general biography of all the scholars and poets from the ancient times till the author’s period. This Tazkira consists of a preface, two chapters and a conclusion. The concluding chapter is of much importance as it comprises the life histories of the author’s contemporary’s.The book Ahya ul Mulook contains the introduction of great historical personalities from the ancient times till Malik shah Hussain’s period. This book consists of a preface, three chapters and a conclusion. The concluding part of this book is of more importance as all the events and incidents which are narrated by the author had occurred during his period therefore it seems to be more authentic.At the end of this article Malik Shah Hussain Sistani’s Diwan and his Mathnawi’s are introduced to the readers.

the influence of the principles and teachings of Islam on the texts of mystical literature is obvious. Meanwhile, nahj al-Balaghah has had a great impact on mystic poets and many of them have tried to benefit the nahj al-Balaghah and its transcendental teachings based on their level of understanding and ability. Sanai is a poet – mystic who has been influenced by his works especially in the mystic system of Hadighat al-Haghighah of nahj al-Balaghah and the extent of this impact is contemplative as far as can be acknowledged nahj al-Balaghah has been on of the most important exmaples and ideas of his thoughts in the field of mysticism. Therefore, in this passage, in order to adaptive method the meaning of God in relying on the words of Imam Ali (as) in Nahj ul-Balaqah and the ideas of the wise Sanai's Hadighat-ul-Hadiqah, we must adapt it. The results of the research show that The impossibility of full recognition of God and the inability of reason and senses in the knowledge of the God, The Impossibility of God's Sight, concepts such as the restlessness and unlimited duration of God, the negation of the Creator's physicalness, the lack of a tool in creation, the inability of reason and senses in the knowledge of God, not being seen with the eyes. . . are among the commonalities of the thought of Imam Ali (as) in Nahj ul-Balaghah, and the opinions of the wise Sanai in the Hadighat-ul-Hadiqah, one in the form of an oratorial prose and the other in The poem has been revealed.

Introduction Text stylistics is one of the most important ways to reach the historical boundaries of works; by studying the stylistics of a text and examining its linguistic, intellectual, and literary domains, one can determine its type of prose and its period. Therefore, what is important in these studies is form and content. Bahar defines style as: "Style in literary terms refers to a specific method of perceiving and expressing ideas through the combination of words, choice of vocabulary, and mode of expression-style gives a literary work its own unique aspect in terms of form and meaning. Therefore, style in its general sense is the realization of a literary type of perception in the world that determines the main characteristics of its product (a composed or written work)", (Bahar, 2014: 1/16). Bahar considers form and content as important in determining style (Bahar, 2014: 1/17). Farshidvard also refers to the importance of form and content in determining style: "Style emerges from the combination of spiritual and formal features of a literary work" (Farshidvard, 1999: 2/219). Mahjoub considers style as the expression of the writer's or poet's thought in his own special way (Mahjoub, n.d: 49). Shamisa considers three conditions of a special perspective, selection, and deviation from norms necessary for achieving style (Shamisa, 2001: 15). However, today there are different approaches to style that can be referred to for further understanding of stylistics (Fotouhi, 2012: 125-196). In any case, it must be acknowledged that what is important in the analysis of the style of a work is the formal and content analysis that encompasses the three linguistic, intellectual, and literary domains. These three domains can help us in determining the type of prose and its historical boundaries. Methodology The method of collecting information in this study is library research and data extraction. This research was conducted using an analytical-descriptive method, and its statistical population includes the book "Noz’hat-ul-Oqul fi Latayef el-Fosool" and books on stylistics.   Discussion The present study aims to examine the stylistic features of the text in the three linguistic, intellectual, and literary domains using textual data, while enumerating the features of the handwritten version of "Noz’hat-ul-Oqul fi Latayef el-Fosool" by Abu Tahir Muhammad ibn Muhammad Yahya Aufi. Since the name of the writer and the date are not mentioned in the single manuscript of "Noz’hat-ul-Oqul" (Ayatollah Marashi Library No. 9084), this research aims to determine its historical period and type of prose based on stylistic features. The present research was conducted using a descriptive-analytical method, and based on the conducted analysis, the linguistic features of this text date back to the sixth to eighth centuries. Moreover, from a literary point of view, it is a technical prose that focuses mainly on description and literature. It has benefited from new literary industries based on technical prose, such as simile, metaphor, innovative themes, interpretive use of letters, and author's analogies. From an intellectual perspective, this work is included in texts that represent Islamic ethical concepts. The author's respect for Shia Imams is also evident in the text. However, based on the present research, there is doubt and skepticism about attributing the text "Noz’hat-ul-Oqul" to the author of "Jawame ul-Hikayat". The reasons for this suspicion are as follows: Inconsistency in attributing the authors of these two works to Abdur Rahman Aufi  In the twenty-fourth chapter of "Noz’hat-ul-Oqul fi Latayef el-Fosool", which is written about gratitude, the author speaks of Abdurrahman Afui, who is the great uncle of the author: "It has been narrated from Abdurrahman Auf-may God be pleased with him that he is the great uncle of the author of these chapters..." (Aufi, n.d: 110 a). The same phrase appears at the beginning of a story in "Jawame ul-Hikayat" in the fourteenth chapter of the second part, which is about gratitude, with the difference that instead of uncle, ancestor is mentioned: "It is reported that Abdul Rahman Auf - may God be pleased with him - who is the ancestor of the author of the book.." (Musafa, 2014: 367.   No reference to "Noz’hat-ul-Oqul" in other works of Aufi If we are based on Aq Qala's claim that "Noz’hat-ul-Oqul" is from the author of "Jawame ul-Hikayat", there are two possibilities for when this text was written. One is the same one given by Safari Aq Qala, which is based on the fact that this text was written before "Jawame ul-Hikayat": "The author of these lines thinks that Aufi wrote "Noz’hat-ul-Oqul" before "Jawame ul-Hikayat", and later, when he wanted to compose a huge text such as "Jawame ul-Hikayat", he wrote parts of "Noz’hat-ul-Oqul" is included in the text. The fact that confirms this point is that at the beginning of "Noz’hat-ul-Oqul", the author mentioned his two books named Ghoniyat el-Awsaf and Maniyat el-Wasaf, as well as Zubadat ol-Maali, and if he had written this work after his two voluminous and valuable works - "Lobab ol-Albab" and "Jawame ul-Hikayat", as a result, he should have mentioned those two writings in the preface of "Noz’hat-ul-Oqul". (Safari Aq Qala, 1391: 14). The opposite of this possibility can also be true. What can be the reason that the name of "Noz’hat-ul-Oqul" is not mentioned in the "Jawame ul-Hikayat" and "Lobab ol-Albab"?! If there was no reference to other works of Aufi in any of the mentioned texts, this concern would not have arisen in the minds of the writers. In the historical books, there is a mention of Lobab, Jawme and the translation of Faraj bad al-Shadat, but there is no mention of "Noz’hat-ul-Oqul". Can't this be a place of doubt?! The second possibility, which is not considered by Safari Agh Qala, is that he wrote "Noz’hat-ul-Oqul" after the "Jawame ul-Hikayat" and "Lobab ol-Albab". If so, one should ask oneself what is the reason for not mentioning this great work of his in the preface of "Noz’hat-ul-Oqul"? While in the preface of this book, the author of "Noz’hat-ul-Oqul" has even mentioned his booklet, but he has never mentioned the two great works of "Jawame ul-Hikayat" and "Lobab ol-Albab" (Aufi, n.d: 1a). It seems that this issue also creates doubt in identifying these two aufis as one. Incompatibility of the style of the Jawame ul-Hikayat with Noz’hat-ul-Oqul In stylistics, Bahar has pointed out a key point in connection with the "Jawame ul-Hikayat". He believes that: "It is better to obtain the true style of Aufi from the "Lobab ol-Albab"; because it is not clear whether a story is written by him or it is directly quoted from a Persian book (Bahar, 2013: 3/38). According to Bahar's opinion, these anecdotes can be directly quoted from another Persian book. This case can seem reasonable to the owner of "Noz’hat-ul-Oqul". Based on this, can these similarities be a convincing and sufficient reason to recognize them as one?   Conclusion "Noz’hat-ul-Oqul" is a technical prose written by Abu Tahir Muhammad Aufi, in which its technicality is reduced in some parts of the text to match the narrative style. However, it cannot be denied that the majority of this text is technical. The stylistic features of the text and the use of poetry by poets before the seventh century place this text in a period before the seventh century. Linguistically, there are stylistic features in it that belong to texts from the sixth to eighth centuries. Some of these linguistic features include: the letter "ya" indicating continuity, omission of pronouns referring to verbs, writing "Ke" connects letters as "kei", special pronunciations and writings, neglected Persian and Arabic words. From an intellectual point of view, "Noz’hat-ul-Oqul" includes narratives with Islamic ethical content. Throughout these narratives, in addition to their content, important mystical figures such as Bayazid Bastami, Junaid Baghdadi, Mansur Hallaj, Rabia bint Qazdari are mentioned. Respect for Shia Imams is also seen in these narratives. From a literary point of view, it has extensively used various literary industries based on its stylistic features. These industries include: simile (in various forms), metaphor (in various forms), various types of allegory, various types of ambiguity, innovative thematic compositions, interpretive use of letters, and author's analogies. In the final part of this research, the authors conclude that the attribution of this work to Aufi (the owner of "Jawme ul-Hikayat") is doubtful.