About the beginning of the second century and after the installation of Baqdad, Baqdad mystical school was established by some of Sophies such as Maruf karkhi. This school was continued by Sari Saqati and finally was completed by Jonayd Baqdadi .The climax of this school was in the fourth century thanks to Jonayd's learnings and those of his students such as Shebli, Vaseti and Joreyri…

The most distinguishing characteristic of the disciples of this school was their absolute adherence to the appearance of the religion which was mainly caused by their reaction to unawareness school. They explained this school by discussing the alertness (consciousness) and unawareness. Jonayd himself was always on alert and was never unaware. Possessing this characteristic, he was always ready for obeying the religion's orders. There are other factors in addition to the above-mentioned causes for obeying the religion's orders.

In this article, first, we examine the domains in which Jonayd school caught on in the third, fourth and fifth centuries and then some disciples of this school will be briefly introduced. Then we will discuss why the founders of this school were committed to following the face rules of this school.

This study attempts to indicate that ‘exclusivity’ is not organized adequately in semantic books. In these books, there is not a clear- cut boundary between different kinds of literary exclusivity; moreover its categorizations are based on the reader^,s’ mastery over the speakers or the addressees’ intentions. After analyzing and categorizing the three groups cited in semantic books, the author concludes that the real non- claiming exclusive sentences should be analyzed in the realm of language studies, and unreal daiming sentences in the realm of literature. Furthermore, a change in the tone of reading or the stress in pronunciation determines the adjective and noun or the noun and adjective. In order to clarify exclusivity of ‘singularity, metamorphosis and identification’, accurate identification of the addressee is highly necessary. Finally, the position of exclusive sentences and implications is not clarified. It is suggested that when teaching or analyzing ‘exclusivity’, the five fields of discourse analysis, literature, knowing the addressee, sentence recognition and implicatures must be taken into account.

Quranic tales have always been used by Persian poets in order to create beautiful and unique themes and images. One of these tales is the tale of Adam and Eve and their Fall from Heaven due to eating the Forbidden Fruit. Following most Islamic commentaries, wheat has been considered as this fruit in classic Persian poetry, but the reading of contemporary poets of this tale is different. Sometimes, their reading is similar to classic poets but in other times, following the Old Testament, they consider the apple or the tree of Knowledge of Good and Evil as this fruit, and still in other times they have a mixed reading of Islamic and Jewish traditions. Also, some contemporary poets have proposed a symbolic reading of this tale. This article, initially provides a history of the tale of Forbidden Tree in the Quran, Old Testament and their commentaries. Then, this issue is investigated in the poems of twenty outstanding contemporary poets (from Nima to the present time) and their poems are compared with Quranic and Biblical narratives. The results show that those contemporary poets which have traditional views, have paid attention to Islamic narratives whereas modern poets have often used Biblical narratives