Before this study, no independent research has been published about how systems of scansion work in Iranian song, and if a few minor and incoherent cases are found, they are limited to general references, or discussions about the relationship between music and poetry without specific references to the concept of "scansion of poetry". In this article, by examining the Davami vocal Radif, the pattern of poetry scansion in Davami Radif is introduced and analyzed.The samples and musical examples in this article have been selected from the audio collection of Abdallah Davami’s vocal Radif and its notation by Dariush Talai (1398). This article is based on the theory of Omid Tabibzadeh (1382) about the meter of Persian folk poetry. Tabibzadeh considers Persian folk poetry to be of the accentual-syllabic type and he analyzes the meters of folk poetry by using the three concepts of line, half-line, and feet. In his theory, feet and half-line indicate the position of junctures or scansions in folk poetry. Based on Tabibzadeh’s idea, during declamation or reading of folk poetry, the scansions depend on the meter of the poem that this depends on the number of syllables and the position of the accents. Therefore, none of these scansions follows the semantic and linguistic boundaries of the words and phrases, but all of them depend on the meter of the poem.Davami, in the scansion of poetry, is more subject to its folk declamation style. Folk declamation of Persian classical poems imposes the meter of folk poetry on these poems. Therefore, the place of the scansion of poetry is determined according to this folk meter. This way of scansion, rather than depending on the meaning of the poem, is subject to the accentual-syllabic meter of the poem as a formal feature. For this reason, in Davami’s songs, we often encounter offbeat scansions that divide a word or phrase into two or more segments, regardless of the meaning. In conventional approaches to the relationship between music and poetry, this type of scansion is considered incomplete. But the proposed pattern in this article can simply justify all these offbeat scansions. In other words, these scansions are the result of Davami’s songs following of the folk meter of this poem. This pattern has also influenced the formation of the melody of his songs. Many melodic parallels in Davami vocal Radif are formed with a specified meter segment that are set in one or more feet. In this article, the types of these parallels have also been named and introduced and need to be followed up and completed in future research. It seems that this pattern can be considered as a new approach against the current meaning-oriented approaches, in the relationship between music and poetry.

Letters are one of the important types of Persian literature and types of prose that have been of great literary, social, historical and political importance in different historical periods. Islamic mystics, using the art of writing and following the religious leaders, have written letters to convey mystical teachings and guide seekers of the path. Abdullâh Qutb is one of the prominent mystics of the ninth century AH who established the ideal society and utopia called "Exvânâbâd" near Jahrom. Through writing letters, he managed this ideal society and guided and educated his followers; Writings that are noteworthy both in terms of Persian prose and in terms of containing valuable mystical points for the guidance and education of seekers. Accordingly, in this paper, the structure of Qutb's epistels have been studied by analytical-descriptive method. The research findings indicate that the stylistic features of Qutb's writing, i.e. the tendency to simplify and brevity, have changed the structure of his writings and this has caused the difference between the letters of Qutb and other mystical writings. These letters are among the brotherly epistels and multi-faceted letters.

Letters are one of the important types of Persian literature and types of prose that have been of great literary, social, historical and political importance in different historical periods. Islamic mystics, using the art of writing and following the religious leaders, have written letters to convey mystical teachings and guide seekers of the path. Abdullâh Qutb is one of the prominent mystics of the ninth century AH who established the ideal society and utopia called "Exvânâbâd" near Jahrom. Through writing letters, he managed this ideal society and guided and educated his followers; Writings that are noteworthy both in terms of Persian prose and in terms of containing valuable mystical points for the guidance and education of seekers. Accordingly, in this paper, the structure of Qutb's epistels have been studied by analytical-descriptive method. The research findings indicate that the stylistic features of Qutb's writing, i.e. the tendency to simplify and brevity, have changed the structure of his writings and this has caused the difference between the letters of Qutb and other mystical writings. These letters are among the brotherly epistels and multi-faceted letters.

Mullah Abdullah Zanozi was born in Zanuz. After completing his primary education in Azerbaijan, he went to Iraq and took advantage of the lessons of the great men of that time, such as Seyyed Ali Tabatabai. Among the works of Mullah Abdullah Zanozi, we can mention: Al-Rasa'il Al-Aliyah, Al-Anwar Al-Jaliya and Al-Lama'at Elahiyyeh. This thesis aims to examine and explain the philosophical views and approach of Mullah Abdullah Zenozi, and this treatise was formed by asking the question, what are Mullah Abdullah Zenozi philosophical views and approaches of? The thesis consists of four chapters. In the first chapter, the generalities and concepts of research are examined and the generalities express the problem, necessity and importance of research, background, research objectives and main and sub-questions. However, in the concepts, the concept of opinions and approach, biography, professors, students, children and works of Mullah Abdullah Zenozi have been discussed. In the second chapter, a review of the background and time of Mullah Abdullah Zanozi is given. In the third chapter, important philosophical views in the era of Mullah Abdullah are explained and also Mullah Abdullah's approach to these views is examined. In the fourth chapter, Mullah Abdullah's specific views are analyzed and finally conclusions are drawn. And the important views of Mullah Abdullah Zenozi have been summarized.

Mullah Abdullah Zanozi was born in Zanuz. After completing his primary education in Azerbaijan, he went to Iraq and took advantage of the lessons of the great men of that time, such as Seyyed Ali Tabatabai. Among the works of Mullah Abdullah Zanozi, we can mention: Al-Rasa'il Al-Aliyah, Al-Anwar Al-Jaliya and Al-Lama'at Elahiyyeh. This thesis aims to examine and explain the philosophical views and approach of Mullah Abdullah Zenozi, and this treatise was formed by asking the question, what are Mullah Abdullah Zenozi philosophical views and approaches of? The thesis consists of four chapters. In the first chapter, the generalities and concepts of research are examined and the generalities express the problem, necessity and importance of research, background, research objectives and main and sub-questions. However, in the concepts, the concept of opinions and approach, biography, professors, students, children and works of Mullah Abdullah Zenozi have been discussed. In the second chapter, a review of the background and time of Mullah Abdullah Zanozi is given. In the third chapter, important philosophical views in the era of Mullah Abdullah are explained and also Mullah Abdullah's approach to these views is examined. In the fourth chapter, Mullah Abdullah's specific views are analyzed and finally conclusions are drawn. And the important views of Mullah Abdullah Zenozi have been summarized.

'Abdullāh bin 'Abbās Ibn 'Abd al-Muttalib (686-7 AD) is usually recognized as one of the founders of religious sciences in contemporary Islamic studies. He is also considered one of the compilers of the Qur'an, whose various readings of the verses were later recorded. His role as the "father of the science of exegesis of the Qur'an" is also undeniable, as among the companions of the Prophet (PBUH), in the field of Sharia (jurisprudence and rulings), he is also considered one of the leaders of the Meccan school. In the meantime, his role in the beliefs and history of Shia jurisprudence has been paid less attention to, and the view of Imami Shia tradition towards him seems ambiguous. On this basis, Wilferd Madelung has tried to depict the role and position of 'Abdullāh bin 'Abbās in Shiite jurisprudence to some extent by examining several examples. From Madelung's point of view, there is good evidence that shows the great influence of the teachings of Ibn 'Abbās on the beliefs and jurisprudence of the early Imami Shiites. According to him, Imami jurisprudence has not systematically followed the ideas and opinions of Ibn Abbas in the field of jurisprudence, but he has tried to show some pieces of evidence based on which Imami jurisprudence paid less attention to the performance of Imam Ali (a. s. ) during his caliphate, according to the Sunni sources, while at the same time preferred the Ibn Abbas's opinions over the performance of Imam Ali (a. s. )

Orientational metaphor is one kind of the three types of conceptual metaphor. It was introduced by Lakoff and Johnson for the first time in the 1980s. They argue that metaphor is a fundamental element not only in the language of poetry and literature but also in everyday language. The direction in the orientational metaphor is apparently meaningful and often biaxial and bipolar. Lakoff and Johnson’ s ideas evolved later and developed into a theory with the required principles and foundations. This research, using a descriptive-documentary method, seeks to study the orientational metaphor and its position in Abdullah Pashew’ s poetry as a prominent intellectual modernist Kurdish poet. The language of Pashew’ s poetry is literary and culturally rich and at the same time close to the daily language of people and for this reason, it contains a vast number of words and idioms, and literary and technical terms and phrases. The samples of the orientational metaphor in his poetry are mostly biaxial/polar and are presented in above/below, far/near, forward/back, long/short forms, and other similar binary directions.

Mirza Abdullah Gorji Esfahani was one of the famous poets of the thirteenth century who, according to one of the branches related to humor, namely parody, wrote important poems and with its help, he showed his art of humor and showed the shortcomings and shortcomings of his time. . The authors of this article first intended to provide a single definition of parody and then tried to examine the poet's parodies. The purpose of this article is to examine parodies in detail through content analysis and to obtain valuable information that has received less attention. Through these parodies, one can get acquainted with the psychological, social, economic, religious, etc. views of the poet. Some of these perspectives are entertaining and humorous, especially in the superficial layers of the poems; But by delving deeper into the hidden layers of these parodies, bitter humor and critical aspects emerge that are very important in understanding the life and time of the poet. Another important point is the useful information that the poet provides about the popular beliefs related to foods.

The mystics believe that knowledge is necessary in mystic journey, because the ignorance is the cause of corruption in many of travelers on the mystic way. According to Abdullah Ansari a Sufi without knowledge is Devil while ignorance is poison that which destroys travelers on the mystic way. In his opinion, gnosis is spirit of knowledge and it is Divine vision that it don’t happen by acquisition. In mystic journey, Knowledge is a light that illumines darkness of the mystic way, while gnosis is ladder that which ascends travelers on the mystic way. If a mystic talks with religious scholars and they acquire his talking, this is knowledge for scholars, while all of knowledge is gnosis for mystics. In reality intellectual knowledge turns into esoteric knowledge i.e. whenever is known for religious scholars is witnessed for Gnostics. As a result of that it is necessary that a traveler on the mystic way takes away veil of knowledge and remove to the states of the mysticism. In station of knowledge, i.e. before taking away its veil human intelligence is knowledgeable and rational soul joys of that, but in station of gnosis, rational soul is effacement and spirit is knowledgeable and joys of that.

The School of Hadith, which was formed mainly in Baghdad, developed in many cities of Iran. An important part of this school was formed in Khorasan which led to the production of some of the six Sunni books. Hadith School also emerged and developed in Neishabur, Isfahan and Ray. At the same time, hadith was the source of jurisprudence, Quran commentary, ethics and theology in general, as well as the history of Islam. Every Muḥaddith could be active in several fields of religious sciences. Hadith School of Isfahan had many scholars whose works have survived up to now. Ibn Mandih's family is one of them. Abu Na’īm is one of the main figures of the hadith school of this city, who, of course, was of the Shāfi'ī and Ash'arī faith in opposition to many of his fellow hadith scholars. He was also a Sufi at the same time. His legacy in the field of Rijāl and history is very valuable. It has both the Prophet's Sirah entitled Dalāil al-Nubuwa, Mairifat al-Ṣahābah in the biography of the Companions, the local history entitled Tariīkh-e Iṣbahān, and the Ḥilyat-ul-Awliyā in the biography of the scholars and figures of the Islamic world. His historical heritage in the broadest sense of the word is very valuable, although it is mixed with Sufism. He has preserved many resources for us. This article is a brief report of his life and his historical legacy.