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Language is a collection of conventional symbols. Although these symbols do not  have any natural connection with what they their purport, their constant usage has made rendered them natural symbols. So the authors of literary work, in order to attract their listeners, resort to this strategy and change the ordinary form of language. This change can be implemented in the structure of sentences or words; like manipulating sentence structures; deleting part of the phrase or repeating the other parts or making changes in meaningful bases of the word such as applying them in an unusual and awkward position. Sometimes, changes are materialized ignoring the principles of language use. Irony is also one of the noticeable language devices. Irony makes natural language structures unnatural by making changes in the field of implications. Predominating via use of irony is done by displacing the known structures and changing valuable bases of words.  So the message is narrated by a part of the text which is not implicitly said. In other words, the author relies on the listener psychic suggestions.  In Farsi eloquence, the word ”irony” is not applied, but its definition is vastly used in Farsi language; although this usage is sometimes like the usage of other Farsi figures. All in all, it is known as a single type and different from the other eloquent figures.  Since, in Farsi writings, these differences and similarities have not been examined yet. Accordingly, this paper addresses the similarities and differences of irony with other eloquent figures. Irony can enter Farsi eloquence with the same subject; of course not as an imported array because ironic words and methods have already been common in Farsi literature. In most cases, however, no title is determined for it. So, it is argued that irony is a kind of dichotomy in word and meaning or face and content which is based on opposition or antithesis and is built on an unexpected and sometimes ridiculous form. 

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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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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.