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Pragmatics is related to language use in context. A single sentence can have different functions in different contexts. Hence, the meaning is the same as function and the function does not exist out of context; however, the type of sentence has a decisive role in inferring the right meaning. The interrogative sentence in Persian language has two types of rhetorical and non-rhetorical questions. The aim of rhetorical interrogative statement is to convey the message indirectly and more effectively. Qeysar Aminpour has employed interrogative statements in various and different ways in his five poetry books. The questions mentioned in each poetry book are the results of the poet’s social circumstances and his intellectual-emotional perceptions. By moving from the first period to the third one, the questions become more contemplative and realistic in terms of quality and intellectual aspects. Therefore, by investigating the intentions behind interrogatives based on time process, the intellectual-emotional metamorphosis of the poet can be recognized. Most of these intentions include: 1. Astonishment, 2. Doubt, 3. Criticizing, 4. Hope, and 5. Desperation. Astonishment in Qeysar’s poems moves from certainty in revolution and war goals to astonishment in self-discovery and achievement of the goals. His doubt is basically related to third period due to his astonishments including belief, pragmatic and realistic aspects. The most important intellectual-emotional metamorphoses of the poet include: 1. From certainty to uncertainty, 2. From utopia to real life, 3. From individualism to collectivism, 4. From attitude to insight or from observation to contemplation, 5. From winning the war to victory over the war, and 6. From despair to hope .

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Styles in the normal course of historical development change and evolve, and in the process of this movement and change, some poets play a vital role. These poets try to be inventive in order to escape banality and repeated and shallow literary traditions, and by creating a rift between themselves and former traditions they introduce new elements.  These artists either create new figures or take an old but neglected one and develop it to give a special flavor to their personal style, or by introducing it to other poets they help in developing a new style. Hafiz is a good example of such artists. This article is an attempt to describe the figure "ambiguous metaphor of irony", as a mixed and already known figure (though unconsciously, not consciously), in the poetry of the poets before Hafiz, his role is highlighted in the rediscovery and serious development of this figure and its moderate use and finally its transference to the Indian style  where it had its highest development.

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Parvin-e E`tesami, the daughter of Yousef E`tesami, was one of the eminent poets of the constitutional period. Her father, E`tesam al-Molk was a remarkable intellectual. He was one of the very first translators and one of the writers whose work started Romanticism in Iran in the last years of Qajar dynasty. He translated pieces from a vast range of topics and, thus, he had an undeniable role in the development of literature and also a modernist look towards life. As the time passed, the idea of Parvin imitating and taking from her father’s works became a widely cited view among the scholars. This research, by using a statistical-analytical method, has investigated the quality and quantity of this linkage in some points (such as diction, imagery, themes, characters) and shows that although Parvin, like any other poet, was influenced by many thoughts and ideas, for some clear reasons the strongest influence was that of her father. It is of course obvious that this influence does not mean mere imitation or plagiarism. The conclusion of this research is that the poet had some innovations in form, format and point of view that formed her special thought and style in poetry. This unique outlook, especially on the common issues of the day, is what indeed makes her a well-known and unforgettable poet.

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Binary oppositions are among the essential concepts and components of structuralism and linguistic and semiotic theories that are rooted in human ancient beliefs. One of the fundamental functions of the human mind is the creation of binary oppositions, which are seen in art and literature. The study of binary oppositions in literary works leads to a better understanding of them. This article is an attempt to discuss the binary oppositions in the lyrics of Attar Neishabouri. A close study of 100 chosen lyrics of Attar shows that many of the lyrics are formed by binary oppositions and even in some verses there are two, three, or four binary oppositions, as if binary oppositions are the driving force behind many of Attar's lyrics. The study of these lyrics shows that there are 843 cases of binary oppositions of which 47 percent (396 cases) are lexical, 35.5% (298 cases) are semantic, and 17.5 percent (149) are thematic. There are about 8.4 binary oppositions in every lyric which shows the great frequency of this type of diction. The main reason that Attar is interested in binary oppositions is that the poet is influenced by his unconscious, the importance he gives to moral and religious issues, his consideration of mystical concepts, the effect of the social environment and the his interest in aesthetics and music. In short, binary oppositions are considered as one of the stylistic characteristics of Attar's lyrics that have semantic and aesthetics functions.

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The concept of "other" is one of the fundamental concepts of philosophy, especially in the twentieth century and in the works of Husserl, Heidegger, Sartre and Levinas, which carriesepistemological and ontological importance. It was also introduced by Mikhail Bakhtin in the field of literature and literary theory. From another perspective, Naser Khosrow developed and introduced such a concept after joining the Ismaili sect, concerning an urban vision of religion, the ruler and the ruled, poetry, and philosophy. Accordingly, everyone steps beyond or below these lines was not exempt from Naser Khosrow’s satiric reproach. In this article the researcher explains the theoretical foundations of the concept “the other” and also the Naseri Utopia. Moreover, the researcher intends to describe and analyze the treatment of the poet of different classes and political, social, philosophical, and literary groups.

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Irony is one of the important and at the same time complex terms in rhetoric, philosophy and literary criticism that Persian texts have employed its potentialities under various headings such as satire, asterism, etc. In the meantime, one of the rhetorical basesofMasnavi isMawlawi's artistic and skillful use of humor and its various types. Mawlawi's specific skill in recognizing his  audience  and his dedication to explicate grand concepts of religion, mysticism and morality led him tochoosehumor as an indirect way of expression because of its high functionality, and great power to attract and persuade the audience.This paves the way for different types of irony to appear in the entire Masnavi, especially in its Fifth Book. Among different types of ironythat are present in Masnaviare verbal, situational and dramatic ironies. In this article, which is library-based and is done through descriptive-analytic method, the authors will investigate different modes of irony in Mawlawi’sMasnavi. It concludes that because of Masnavi’s allegorical and diegetic character, dramatic irony has a special standing in Masnavi.

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So far, many thinkers with different approaches have studied the concept of “the other” and its examples in various aspects of human life. Literature has also attracted the attention of researchers and interested scholars as a platform for representing examples of “the other”. In addition to recognizing the place of “otherness” in the worldview of individuals in different eras, studying examples of “the other” in the literary texts has also made it possible to delimit the realm of “I”. In this paper, using an analytical method and adopting an eclectic approach, the researchers studied the potentials of Rumi’s Mathnavi in ​​representing the types of “the other” and in realizing the levels of otherness of “the other” and its place in the mystical worldview so as to gain a relative knowledge of the structures that govern mystical thoughts. To that end, we first explained the concept of “the other” in three intellectual-philosophical systems, namely contrastive, dialectical and intersubjective, and mentioned examples of “the other” in verses of Mathnavi. Then, we presented a reading of the levels of realization of otherness of “the other” and the conditions of their possibility in this text. From a general point of view, due to the contrastive structure of the mystical worldview and the definition of “the other” as an “alien”, the realization of high levels of otherness in the text of Mathnavi cannot be expected, but the narrative of the experience of union and depicting the inability of “I” to understand “the infinite other” can be regarded as representation of the highest level of otherness. Meanwhile, in the distance from the “alien” to “the infinite other” and through dialogue, a level of otherness is also represented in the relationship between the characters in some stories of Mathnavi.
 

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Verse and prose have had proponents and opponents in the literary tradition throughout history, and each group has argued for or against the other. By overcoming this dual opposition without taking the side of poetry or prose and adopting a philosophical and aesthetic approach, Abū Hayyān al-Tawhīdī revealed other aspects of the relationship between verse and prose. Quoting the opinions of the advocates of poetry and prose, the present paper objectively analyzes the monotheistic meta-dualism approach in Al-Imtāʿ wa al-Mu’ānasa using a descriptive-analytical method. The results indicate that by rereading the works of the proponents of verse and prose, Tawhīdī believes that the final word cannot be stated about poetry and prose. Moreover, after explaining the nature of speech and its types, he mentions the advantages of verse and prose in the words of their advocates: e.g., verse is creation and the general public does not attain it, while prose is realized faster and attracts the general writer for its convenience; prose needs poetry for adornment, but poetry does not need prose; the poet has an infinite horizon ahead while the writer has a limited field, and prose is the foundation of speech but poetry is its derivative; prose is free of obligations while poetry is full of poetic requirements; prose borrows from wisdom but poetry borrows from emotion; and despite the formal beauty of verse, prose is more original and noble. Finally, he concludes that both verse and prose have undeniable virtues and the best type of speech is one that its form is something between verse and prose while it is neither verse nor prose.
 

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The geometrical complexity of some images, especially Indian-style images, which are not found in the field of traditional expression and which have not been mentioned by scholars in the historical tradition, is such that one must use a suitable tool to analyze them. In the present study, conducted by quantitative statistical analysis, first, frequency was usedto examine and compare the number of single and compound techniques in 500 verses of Bidel’s sonnets (which were randomly selected from all over his divan).Then, the three compound techniques of “irony metaphor”, “metaphorical amphibology metaphor” and “metaphorical amphibology irony simile” were examined in the structure of images of Bidel.The results of this study show that in both verses of Bidel’s poems, there is almost onecompound technique; additionally, onethird of Bidel’s images are created with the help of these techniques, and this means that by contenting ourselves with the four elements of traditional expression (simile, metaphor, irony, and metonymy) and ignoring the literary tools of compounding, the analysis and interpretation of Bidel’spoems will be incomplete.
 

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Most of the research conducted on the subject of “language” and its role in the field of mystical texts, has focused on the objective reflection of language (the investigation of language in speech and writing), an area that is actually regarded as second-order knowledge. It is very important to pay attention to the first-order knowledge, which is defined as knowing the nature of the language itself and every individual (mystic’s) interpretation of what it is – which is mostly neglected. That is why before the stage of proof and realization of language; the position of proof and interpretation of the language is a principle, and before the language reaches the level of realization and emergence, the manner of its interpretation and determination is formed. One of the thoughtful mystics who contemplated about the nature of language and wrote about it in his works is Imam Mohammad Ghazali. This study, based on a descriptive-analytical method, tries to investigate Imam Muhammad Ghazali’s thoughts on the field of language and its nature (first-order knowledge) in the light of some of Saussure’s linguistic ideas. The emergence and realization of language in the form of terminology and universals (second-order knowledge) is another aim of this research. The results indicated that, in explaining the subject of language, as a philosopher, Ghazali discussed the makeup and nature of language and from the point of view of a linguist, he looked into the process of language development in spoken and written forms.
 

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In order to understand the meaning of existence, Heidegger analyzes the existential possibilities of the German word for existence, i.e. Dasein, and among these possibilities, he pays special attention to the relationship between language and existence. In addition to speaking, he considers silence as one of the linguistic possibilities. According to Heidegger, linguistic silence has the potential to reveal existence much more broadly than just speaking. This revelation of existence and hearing the voice of existence in silence gives it an interpretive quality, which Heidegger calls hermeneutics. Since in our mystical heritage, Mawlana Jalaluddin Muḥammad (Rumi) speaks of silence and reticence in most of his ghazals, the authors of this article believe that in the light of Heidegger's conception of silence, new horizons of this concept can be opened up in the ghazals of Shams in order to show its interpretive and hermeneutic features in the following propositions: “from the unworldliness of Dasein to the annihilation of the truth-seeker in the general sense and its connection with silence”, “from Dasein's transition from the linguistic position to the linguistic annihilation of the truth-seeker in the specific sense and its connection with silence”, “the hermeneutics of silence and the reception of genuine speech from Dasein to the truth-seeker”, and “Rumi's hermeneutic silence and the reception of genuine speech” as proof of this claim. By proposing genuine silence, Rumi provides a ground for the soul and the world of existence to speak up and to display the shortcomings and inadequacies of language and to reveal the secrets of the universe. Attention to the hermeneutic aspect of silence in the ghazals of Shams distinguishes the present article from the existing research and a new achievement in the field of Rumi research will emerge.
 

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The novel Madaran va Doxtaran (Mothers and Daughters), by Mahshid Amirshahi, narrates the lifestyle of four generations of women in the context of common discourses of contemporary Iranian history. This research, using qualitative content analysis, combines Pierre Bourdieu’s theory of cultural capital and gender order, to examine the living and intellectual status of women in this four-volume novel. From the perspective of Pierre Bourdieu’s theory, cultural capital includes knowledge, skills, and cultural capabilities that enable women to be active and present, but gender order is a social and cultural structure that reproduces inequality and patriarchal domination and establishes women’s position as objects and subordinates. In the novel, the first two volumes show the acceptance of the gender order and women’s limited cultural capital, while in the next two volumes, characters such as Mehrowlia and Shahrbanoo, with greater cultural capital, have been able to increase their political and social subjectivity and provide a critique of ideologies and modernity. Based on memoir narratives, the novel represents the conflict between women's agency and passivity, and shows that female subjectivity is shaped by the conflict between limited cultural capital and an unequal gender order, while simultaneously creating the possibility of resistance and change. This analysis introduces the novel as an arena of complex interaction of gender, politics, and culture in contemporary Iranian history.
 

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The entry of artificial intelligence into the field of Persian texts opens a new horizon for a deeper and faster rereading and understanding of the mystical literary heritage and provides the possibility of interpreting the hidden layers within these texts. The term “sea”, which in the works of Attar Neyshaburi symbolizes the infinity of the divine essence, the boundless depth of knowledge, and the stages of spiritual journey and conduct, is examined in this study by comparing its literary meanings with the interpretations produced by advanced language models (such as GPT-4, Cloud, etc.). The main goal is to examine the literary, metaphorical, and cognitive differences of this term in the two literary and machine semantic systems. Although artificial intelligence can produce poetic images and facilitate text analysis, it lacks the intuition, deep spiritual experience, and inherent mystery of these texts. This limitation creates a fundamental gap between human understanding and the output produced by the machine. This study shows that despite the similarities in similes and metaphors, AI is unable to reproduce the semantic richness found in human intelligence. This shortcoming highlights the need to reconsider the application of AI in mystical literature. Nevertheless, AI can serve as an effective tool to support the research and analysis of mystical literary texts and be used as a capable and intelligent assistant in discovering hidden patterns and meanings

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Yadollah Royā’i is one of the contemporary poet-theoreticians who holds thought-provoking views regarding the nature and essential components of poetry. This research, conducted using a descriptive-analytical method and library resources, seeks to examine the essence of poetry in relation to Royā’i’s philosophical and aesthetic thought, focusing specifically on his perspectives.The findings indicate that Royā’i, relying on Husserl’s Phenomenology and inspired by Heidegger’s ideas, views poetry not as a representation of reality, but as a “definition” and the “transcendent presence of language” in existence. In his transition from the oral tradition to the written, he highlights the role of visual awareness in the poetic experience. Royā’i emphasizes the triad of Man, World, and Language, considering poetry to be the result of the dynamic and internal interaction of these three elements. He argues that the excessive focus on any one of these elements leads to the exclusion of the other two and weakens the ‘alchemy of the word.’ Based on this foundation, poetry is not the product of divine inspiration, but the result of the conscious “invocation” (Ehzār) of language. In this approach, Volume Poetry (She’r-e HḤajm) is the field for the realization of this awareness and the intuitive experience of phenomena. He calls Form the generative essence of poetry and Image (Taṣvīr) its fundamental pillar. While he does not consider conventional meter (vazn) a necessary factor for poetry, he believes in the necessity of a kind of internal rhythm and musicality. He points out that, in addition to poems written in 'arūḍī meter, he has introduced new rhythms that had no precedent in traditional prosody. In Royā’i’s thought, poetry transcends mere linguistic structure; it is an act of re-defining existence, meaning, and human experience within the realm of language.
 

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Cognitive semantics, as a branch of cognitive linguistics, explores the relationship between human experience, conceptual systems, and the semantic structure of language. It draws on diverse theories and approaches and encompasses notions such as conceptual metaphor, which emerges through the mapping between a source and a target domain. Within this framework, conceptual systems and metaphorical patterns occupy a central role, as they are profoundly shaped by cultural and cross-cultural perspectives. The discovery and analysis of such patterns can yield deeper insight into a culture and a more nuanced understanding of literary texts. Among Persian poets, Hafez of Shiraz stands out for the intimate interweaving of his poetry with Iranian cultural consciousness—his verses are often considered the distilled essence of the cultural spirit of preceding ages. Adopting a descriptive–analytical method within a cultural approach, this study examines the conceptual metaphor of objectifying hypocrisy and deceit in Hafez’s Ghazals. The principal finding of this research is the identification of the overarching metaphor “hypocrisy is destructive.” Furthermore, most image schemas related to the objectification of hypocrisy and deceit are of a power-based type, signifying the destructive force inherent in hypocrisy. Hafez’s portrayal of hypocrisy and deceit as annihilating entities reflects his cultural and experiential worldview. Although some of these experiences exhibit cross-cultural dimensions, most of them are rooted in the intracultural context of Iranian thought and tradition, embodying the collective psychological aspiration of the Iranian people throughout history.