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The study of binary oppositions in art and literature has attracted some contemporary linguists, mythologists, narratologists and semiologists. They maintain that one may get a better understanding of the literary work through these binary oppositions. In this study attempt is made to have another look at the poems of Shams al-Din Muhammad Hafiz by considering binary opposition as one of the central elements and main features of his poems. For this purpose, 100poems have been selected randomly.In these poems 637 binary oppositions are seen indicating that in each sonnet there are 4 to 6 cases of binary opposition. The binary oppositions are grouped in three parts: verbal and lexical (35%), semantic and conceptual (54%), and literary (11%). Semantic pairs are repeated more often in the poems of Hafiz, which give his Ghazalstheir distinctive feature. 

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Simile, which appears in different modes, is one of the major subjects of a branch of rhetoric called Bayan. Some of these modes, such as intellectual-intellectual and sensible-intellectual are not in harmony with the illuminating   role of simile; therefor, the books on Bayanhardlyhave positive attitudes towards these modes of simile, but contrary to this attitude, such similes appear with a high frequency in some literary ages and some Persian texts. By critiquing and analyzing the intellectual similes in Tarikh-e-Vassaf, this article tries to study the reason why these similes were widely used. This research shows that Vassaf’s tendency for this mode of simile was because of his penchant for breaking with tradition and departing from the literary norms, widespread desire for innovation, the limitations of creating simile’s by the restricted views of ancients, general inclination for circumlocution, and a tendency to use the exaggerated forms of imageries. By using artistic elegances,the author of Tarikh-e-Vassaf has tried to elude the negative consequences of these similes, yet he has not been successful in all his efforts. Moreover, one of the important reasonswhy the text is abstruse and obscure, is the high frequency of intellectual similesin this text.

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Fantastic literature is one of the most popular genres in the world. Due to its wide scope, literary theoreticians have put forth numerous theories to explain its various dimensions. On the other hand, many Persian literary texts make use of these features, but they have not been sufficiently investigated yet. In the field of mysticism, due to the connection with supernatural affairs, numerous works have been created by the mystics, which are related to fantastic and supernatural issues. Kashf al-Asrar is of this kind, which includes the writer's revelations and spiritual journey. In this spiritual journey, he encounters super-real creatures and visits fantastic places, and most importantly, has meetings and talks with God; a range of events that gives a fantastic, super-real and phantasmagoric structure to the book. In this article, in addition to explaining the super-real and fantastic literature, using the elements and methods used by Ruzbehan Baqli, such as symbol, metaphor, etc., the authors describe and explain the elements of the fantastic literature in Kashf al-Asrar. It is said that, in order to explain this journey and spiritual experience, Ruzbehan uses various tools in three realms of the inner, outer, and super-real worlds to illustrate his connection with the unseen world and its extraordinary creatures.
 

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Knowledge of myths and epics is important and necessary to get acquainted with the past culture and civilization of nations. Therefore, it is worth considering the developments that occur in a society’s myths and epics due to political and social reasons and the passage of time. So far, no research has been done aimed at identifying the causes and the changes occurred in the mythological and epical images of Iran in the most important Persian history books from the third century up to the end of the Safavid rule. The results of this study, which was done using the descriptive-analytical method, are: the removal of many ideas of Zoroastrianism from the face of Iranian mythology as a result of Arab domination and the influence of Islam, changes in some of the actions and deeds of Iranian mythological characters and the influence of Islamic teachings on them and their mixing with the Israelites (foreign narratives from Jewish sources), the transformations that took place in the form of characters, stories, and mythological geography, and the mixtures that influenced the Iranian mythology due to the spread of Israelites in the form of contemporaneity, fake lineage, uniformity, and geographical affiliation. Other findings of this study show the influence of the thoughts of the Semitic people on Iranian mythology and the logic of the credibility of the historian’s era on the Iranian narratives, which led to various myths about them.
 

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The story of  “ An overly woman” is one of  the nine short stories of a story with the same title, which was first published at the time of the life of Jalal Al Ahmad, a contemporary author in 1331. The focus of all the stories of this collection are the women and the author criticizes their disasters and problems. This article studies the story of “An overly woman” from this collection from the viewpoint of the Deconstruction Criticism. The Deconstruction Criticism was based on the theory of Jacques Derrida (1930- 2004), the philosopher and the French theorist. This critique was first used in philosophy and then in literary critique. The basis for the Deconstruction Criticism is finding binary and hidden oppositions in the text; because by discovering these contrasts, you can find the secret and internal layers of the text. According to Jacques Derrida, intra-textual oppositions are hierarchical and staircase, and are preferred over the other, but studding the text, it is ultimately determined that none binary oppositions are preferred over the other and they actually complement each other. The Deconstruction Criticism is based on the review of accepted defaults and deconstructing of the textual contrasts. It delves whatever the reader should know into the text itself. Conflict in the story of “An overly woman” is between man and man in terms and man / woman in particular. After studding binary oppositions in the text and identifying hostile forces, it turns out that, contrary to what it is seemed in the early reading, the top pole in the text, which has formed the internal challenge of the text is not the wicked man against the oppressed woman, but two oppositions alongside each other form the story.
 

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The main problem is to attend to one aspect and neglect the other aspects. Despite the efforts of Muslim scholars in these works, the research on metonymy have not received much attention. Therefore, while dealing with the transition of metonymy studies in the works of Muslim theologians, the present research has investigated this issue from different perspectives in rhetorical books. The results show that although logocentrism, the intermingling of different domains, abstract theological topics, unnecessary divisions, disregard for the functional aspect of language, overlapping types of metonymy, and repetition of the content are the main research problems of this kind, the theory of scientists such as Jorjani and Khatib Qazvini about the aspects of information, pragmatics and the context in the metonymy field should not be ignored. Also, the divisions proposed in these works, such as its categorization by metonymy (metalepsis) and the compound metonymy, along with their subfields, are significant.

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The culture and literature of Iran, has paid special attention to the religion of Christianity. This feature has become more prominent in the Safavid era for political, social, cultural and ideological reasons. Saib, the greatest poet of this era, had further contribution in reflecting this feature in his poems. This paper examines the events of the life of Christ in his Divan of six books by his descriptive-analytical method and concluded that the religious features his era, his theosophical and ethical perspective, the attachment of the audience of Saib poetry to Christ and the religion of Christianity and, finally, his tendency to theme-creating and subtlety and his dominance in the life of heavenly prophets has played a key role in presenting a full image of Christ. Referring to the life of Christ and other divine messengers, he seeks to bring religions closer to one another.