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In verse 172, Aaraf Sura, God covenants with its thrall (servants); but this verse expressed a general concept and did not discuss the details. This resulted in suggesting different views and comments by mystics, scholars, theologians, commentators and jurists. They explicitly pointed to some of the cases of this eternal covenant, such as testament of Adam, confession of people to God and saying "yes" by Adam to God; but commentators and mystics had different and contradictory perceptions. This study analyzed the process of concept formation and different thoughts of "eternity" from the first commentator to the books of Persian literature mystics, and offers a comprehensive and detailed discussion of the issue

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Among extant books of Sufis prose, the prose of Maqalat-e Shams-e Tabrizi has high and particular qualities. Its special language and the sensitivity that Shams shows in every point of his Maqalat regarding language makes us observe the dialectic between structure and meaning of language which is the results of forming a progressive prose compared to the prose of his contemporaries. Among the different functions of Shams’ language, metonymic function of prose has a special importance in Maqalat. Therefore, in order to discuss the form of Maqalat, in this article the metonymic language function is discussed, and in this way the theory of Roman Jakobson about metaphoric and metonymic pole of language has been used very much. Jakobson by accepting the theory of Saussure about the arbitrary aspects of language and also admitting two axes of replacing and companionship in language, adds that metonymy is formed by the relationship of proximity and companionship of words, but metaphor from the relationship of similarity in the replacement axis in language. By studying Maqalat we may conclude that its prose has used metonymy to present particular and special concepts.

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In the words of the poets, there are motifs that in addition to being frequent and extensive are linked to the knowledge and epistemology of the narrator. Among them, the "tree motif" in NaserKhosrow’s poetry and prose with a frequency of at least 177 times is one of the central themes and images which are rooted in the poet’s intellectual and religious beliefs. NaserKhosrowhas often used this motif in two major ways: First as an image of the universe in the form of a tree with human beings as its fruits, and second as an image of a human being in the form of a tree with his moral traits as the sweet and valuable fruits as well as his immoral traits as bitter and harmfulfruits.In the present study, in addition to investigating the background and origin of this theme, its different aspects have been analyzed. The results indicate the special and unique importance of tree in the poet’s mind and imagination and also the impact of Islamic teachings and Ismaili works and theories on the poet increatingsuch themes and images.

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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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As the most prominent novelist in contemporary Persian prose, Jalal Ale-Ahmad has had great influence on Persian writers, insofar as many writers have followed his suit. Employment of colloquial language is the characteristic style of his fiction. What makes his different, however, is mainly the employment of colloquialism in a subtle, precise and accurate way. Due to the extensive use of colloquial language in his fictions, this article studies terminologies, phrases and figures  such as metonymy, interjection, onomatopoeia, reduplication,  and also argot and proverb. Having defined these components in his selected works, the authors of this article will put forth some examples and, in multiple tables, illustrate their frequencies. According to a precise examination of his novels, we concluded that among different types of speech, respectively, the metaphoric phrases, argot, assimilation and then reduplication have the highest frequency in Al-e-Ahmad’s prose. He writes in broken Persian to convey the sense of colloquial language in his novels. Substitution and reduction are the most frequent methods he uses when he writes in broken Persian. Interestingly, this frequent colloquial style in his writings has led to a widespread popularity of his novels among the people.

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The Reduplications are made by repeating part of the base. The repeated part does not make sense and will never be used alone and is just popular in spoken language. In recent times, they have been used in some texts of poetry and prose, in particular, in stories written in vernacular. This research, with a historical approach, and with an analytical-explanatory method, examines the information obtained from literary and historical sources; and while analyzing the use of reduplication in Persian language and literature, it investigates three hypotheses: first, the effect of the changing of the face and meaning of the ancient Persian vocabulary on the formation of reduplication in Persian language; second, the effect of the Arabic syntax on the formation of reduplication in Persian language; and third, the effect of Arabic vocabulary and synonyms on the formation of reduplication in Persian language and literature
According to the findings of this research, the history of the use of reduplication dates back to the thirteenth century AH. Most of the compositions, from the first to the thirteenth century AH, are seen in poetic and prose works, and the writers of dictionaries have described them as examples of reduplication but in fact they are synonyms connected by conjunctives which due to a change of face and passage of time are mistakenly claimed to be reduplication. Reduplication has been introduced into Persian language since the thirteenth century AH. This was due to the prevalence of Arabic vocabulary in Persian language and also people’s habits of using synonyms in speaking. Along with developments in Persian prose and the tendency of writers to simplification and vernacularism, these compositions were introduced into Persian texts, especially satirical fictional works. 

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Gnostic prose works cover a wide range of subjects, contents, styles, structures, languages, and manners of expression. They might, therefore, be all categorized under one single literary genre. Applying the general term "gnostic prose works" to these oeuvres hinders our understanding of their true nature. Despite that many gnostic prose works belong to Gnosticism, they have special characteristics that make these works different from other gnostic texts. The present study has been done comparatively and analytically and with the help of library sources such as books and pamphlets on central topics, such as "Love". While examining the common characteristics, this subset was introduced as another literary genre like theosophical and lyrical prose texts. The purpose of this study is not to divide Sufism into theosophical and romantic, but it intends to study theosophical works according to their ways of expression, structure, language, figures of thought and subject to exhibit their real identities. The study indicates that they are closely comparable on three grounds: 1. In being prose and related issues (mixing oral and written tradition and interpretation), 2. In being Gnostic and in issues related to epistemology, ontology, irregularity, love, beauty, and influence from earlier works, 3. In being romantic and poetical in expression regarding questions related to musicality, imagery, and poetic logic.
 

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Qotol-al-Qolob is an organismic and rich text that has been very effective in stabilizing the Sufist discourse. This is because of the flow of Sufism articulated in the late second century in the context of religion and passed through contradictory discourses such as jurisprudence, theology, and philosophy and then emerged in a period that radical rationalism, jurisprudential controversy, philosophical conflicts as well as political and social quarrels spead over the entire Islamic world. The ideologues of Sufism highlighted absent and separated propositions with the help of the logic of discursive difference and by studying and recognizing dominant approaches. They were gradually able to successfully integrate and dominate the Sufist discourse. This is visualized in Qotol-al-Qolob which we consider to be the confluence of two scholarly and insightful discourses. To achieve this important point we use the method and discourse analysis of La Clau and Mouffe and we show how Abutaleb Makki could renovate the absent, excluded, and depleted propositions of the jurisprudential discourse by the use of interpretation model.
 

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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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