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How words relate to meanings has always been the source of differences in the interpretation of a text. This issue is strongly seen in the interpretation of the Holy Quran. The lack of research in this field led the writer to the subject of "comparative study of the relationship between words and meanings in the Qur'an with an emphasis on interpretations; to examine Majmaal Bayan, Al Mizan and Tasnim" with a descriptive-analytical method. In the end, it was found that the main difference can be traced in the two theories of "Truth and Permissibility" and "Spirit of Meaning". Some like Tabarsi, by accepting the theory of "truth and permission" have considered all the uses of words in non-topics as metaphorical, but after the emergence of the theory of the spirit of meaning and its acceptance by Allameh Tabatabaei, the existence of permission in Quranic expressions decreased significantly because he considered the meanings of the Quran to have Taweel knew that in the application of concepts they refer to all words in a real way, but he considered the application of those meanings in the senses to be virtual. On the other hand, Javadi Amoli, by denying the permission in the Qur'an, believes that words have been established for the souls of meanings and their use in general concepts and the application of those concepts to any perceptible or sensible example is "real". He compares the Qur'an to a hanging rope that the spirit of meaning in all stages including; The word, meaning, concept, external and internal and developmental facts, etc., indicate them in a real way.

The exposition of the connection between the soul and the body has long attracted the attention of scholars. In a beautiful narration, Imam Ali (peace be upon him) likened the relationship between the soul and body to the connection between "meaning and word". In this writing, we aim to explore this analogy as a hypothesis concerning the relationship between the soul and body, utilizing prevalent linguistic and semiotic theories. An analytical, rational and comparative approach is employed. Hence, the primary question of this investigation is: What are the foundations and shared principles between these two connections (the connection between the soul and body on one hand, and the connection between meaning and word on the other)?This research aims to unveil the general principles shared between word and meaning, as well as soul and body. Principles that are explored include unreality and reality, immateriality and materiality, stability and change, inner and outer aspects, annihilation and subsistence, the originality of meaning and soul, and the subordination of word and body. Furthermore, the transfer of ugliness and beauty between each of word and body, meaning and soul to one another and the layered nature of meaning and soul are explored.

Molla Sadra's approach to confronting the apparent meanings of the Quranic verses is different from that of the famous commentators and philosophers. When faced with such meanings of the Holy Quran, which are difficult to adhere to, they provide allegorical interpretations and distance themselves from the apparent meanings of the words. Most of these meanings are about describing God with attributes that make him similar to his servants. In addition, the apparent meanings of the verses related to resurrection have also been subjected to allegorical interpretation. However, Molla Sadra is one of the opponents of the allegorical approach and in his works, especially in Tafsir Quran Karim and Resaleh Moteshabehat al-Quran, he discussed the issue of allegorical interpretation while discussing the similar verses. By implicitly dividing interpretation into correct and incorrect, he considered the main approach of incorrect allegorical interpretation to be not adhering to the apparent meanings of words. In his opinion, the apparent meanings of verses and narrations should be accepted as they are, without any changes, at least until there is a sufficient reason and proper justification for it, which is not found in many issues such as the resurrection. Therefore it is possible to accept everything that is mentioned in the verses and hadiths in this regard, in its apparent meaning. However, Molla Sadra is also afraid of falling into superficialism and rejects it and mentions the correct allegorical interpretation or research. Thus, he is looking for a theory that can preserve the apparent meanings of words and does not contradict rational principles. He considered the theory of the spirit of meaning to have these two characteristics. This article explains Molla Sadra's approach to criticizing allegorical interpretation and his arguments. It also deals with how Molla Sadra criticizes the theory of metaphor and instead defends the theory of the spirit of meaning.
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Sain al-Din Ali known as Ebn-e Torkeh Isfahani (770-835 AH) is one of the philosophers and mystics influenced by the school of Ibn Arabi. Therefore, he has explained the meaning, language, and words in the framework of the unity of existence. In the present descriptive-analytical study, the authors have tried to extract semantic explanations and the related components from Ebn-e Torkeh's printed works, letters, and manuscripts and discuss the central concepts of his theory. The results of the study show that the unity of existence has provided a possibility for Ebn-e Torkeh to be able to explain the worldly and abstract dimensions of language together in a dialectical unity, and based on that, to plan the theory of Ish'ar. According to Ebn-e Torkeh, Ish'ar is the goal of human creation. Man is in the place of Ish'ar in the universe. Ish'ar is used in the works of Ebn-e Torkeh to mean to inform. One who does the Ish'ar actually discovers the truths of the universe and learns its secrets. Because all of existence is the word of God and man is the reciter and impersonator of these words. Ebn-e Torkeh seeks to combine the analogical and metaphorical dimensions of the universe, and considers verbal language, which is the extension of Nafs al-Rahman in the Microcosm, to have two aspects of beauty and glory. In this regard, he examines the situation of words with a two-dimensional explanation.

Sain al-Din Ibn Torke Esfahani is one of the mystics and philosophers influenced by Ibn Arabi’s school of thought. In addition to the commentary he wrote on Ibn Arabi's Fusus al-Hekam, he has shown this influence in his various works. The view of existential unity as well as the streaks of literalism is evident in his works; therefore, it is necessary to pay attention to this point in the examination of Ebn Torkeh's view on meaning.
Meaning is one of the concepts that has been discussed in the tradition of Islamic mysticism and has evolved under a central discourse. In the beginning, the theory of meaning had an abstract aspect, and with the emergence of Ibn Arabi, the practical aspect of language was also explained along with its abstract dimension. In other words, the mysticism of existential unity and its dialectical nature has provided a capacity to find an argumentative explanation for the practical aspects of language and meaning and issues related to them. In the view of the mystics of the first mystical tradition, it is God who created the meanings, and the words of human contracts have been degraded several times from their true meanings. Kamal al-Din Hossein Khwarazmi says in his commentary on Masnavi: If the words that were created in the rank of God's oneness do not descend from their position several times, the understanding of any creation will not reach the surroundings of its articles. This results in putting the meaning first over the form. In this way, the truths from the field of discovery and intuition enter the field of acquisition science and are expressed with language.
The spoken language can also tell many of those intuitive facts. In the field of science, the interpretation of mystical facts is not a true interpretation. Because only a reflection of mystical experiences has made its way into the field of science, and basically, mystical experience is inexplicable. Such a perception has always been of interest among scholars.
In interpreting these mystical experiences, human intellect and thought distance themselves from their pure abstraction. This distance is actually the distance of the material world. In other words, those meanings find a new form in the degradation of their identity, which is a reflection of single worlds and, at the same time, is also contaminated by the reflections of external factors. In the definition of this meaning, Mustamli Bukhari believes that this science of thoughts, observations, and revelations is dedicated to being called the science of pointing. So, something appeared in his head, which means the phenomenon of truth, not the phenomenon of non-righteousness. And it is like this that no matter what they express in the language, it is not the exact expression of the truth; Rather, the meaning of the phrase is right (n.d, p. 1135).
The discussion of meaning in the tradition of Islamic mysticism will be incomplete without paying attention to the category of interpretation and its components, so it is necessary to emphasize two points:1) In mystical interpretation, attention is paid to the source of meaning. The literal meaning of interpretation also conveys the same point. Henry Carbon (2008) considers the ultimate goal of mystical interpretation to return the text to its "true and original" meaning. The meaning of this contrast is that the ‘text’ is degraded from an inner meaning and the work of the interpreter is to reach again the inner and original meaning of the text. The words are outwardly disguised and the interpreter must penetrate into their innermost being. In these interpretations, it should be noted that the main meaning of the text is not the same as the figurative meaning of the science of rhetoric; rather, according to his interpretation, the interpretation of the apparent text is returned to its true original meaning, in which the analogies of the apparent text are its codes.
2) Another component is the balance of the Macrocosm and the Microcosm and the equivalent relationship between them. The basis of this idea is the belief in the existence of a kind of correspondence and equivalence between the classes of the world. Generalizing this correspondence and equivalence to the relationship between the parts of the world also makes each phenomenon understood as a representative of something else. Based on this, tanzil and taweel also express the back-and-forth course of meanings in these worlds. Every meaning in the higher world (inner) becomes a phenomenon (text) in the lower world (appearance) as a result of the reduction, and the interpreter tries to discover the inner or truth by interpreting that phenomenon.
In addition, in the continuation of the tradition of Islamic mysticism, the discussion of the spirit of meaning has also been taken care of. This discussion, which has been raised among the commentators and in an effort to understand similar verses, emphasizes the point that words have been established for the souls of meanings. This view indicates a special view of language. In modern linguistics, it is a well-known opinion that each word carries only the meaning in which it appears. For example, when someone uses the word "pen" because the word "pen" is used for a specific meaning, the audience understands the same specific meaning, and it is not possible to choose another meaning from this word without analogy. In contrast to this approach, the mystics, by establishing a rule called the use of words for the spirits of meanings, aim to say that the words are not used for external and objective objects. For example, the pen is not an external object, wood, or colored ink that writes. Rather, the word pen is used for everything he writes. In Jawaharlal Qur'an, Ghazali proposed the theory of the spirit of meaning with an argumentative expression and argues that nothing exists in the realm of martyrdom unless its example exists in the spiritual realm. This view has gradually spread to the commentators of the Qur'an. Interpretations that have an interpretive approach are influenced by this view.
In the present study, after explaining the nature and essence of meaning in the tradition of existential unity mysticism, by analyzing the concepts related to the theory of meaning in Islamic mysticism, we have tried to measure the relationship between the existential unity attitude and its perspective on meaning by examining the works of Ebn Torkeh, while showing the intertwining of his perspective. In other words, the study aims to explain innovative ideas about meaning with the tools of ontology and epistemology of existential unity.

Review of the Literature:

In the mysticism of existential unity, several issues related to meaning have been considered. The first is the discussion of how to put words and the relationship of meaning with God. The next issue is the two-dimensionality of language and the explanation of meaning in its context.
Some mystics of existential unity, such as Shabestari, under the influence of Ibn Arabi, have paid attention to both the material and abstract realms of language. Two-dimensional attention to the nature of language makes both the practical nature of language not to be neglected and its deep origins to be explained. In the mysticism of existential unity, the ontology of meaning is taken into consideration and the question is answered whether meaning is an objective matter outside the mind or is equivalent to the mental concept of the word. Mystics consider the concept of mind to be different from meaning and believe that meaning is something determined beyond the mind. In mysticism, the existential unity of the whole world is the manifestation and degradation of the truth of the world, and every phenomenon, including language, must be examined in relation to the truth of existence. If we consider the meaning to be subjective, the relationship between the mind and the word will be disconnected and the mind and the word will not be affected. But in mysticism, the existential unity of meaning is not an incidental matter; rather, it is a matter of length and in connection with the truth of existence. In this view of existential unity, the meaning is the scientific form that God has given to the interior of a phenomenon.
In Ibn Arabi's view, the signification of a word is not separate from the signification of letters, whether spoken letters or written letters (both external and internal letters). Also, the meaning of linguistic words, whether written or spoken, is not separate from the meaning of existential words (phenomena). Ibn Arabi's view on the meaning of words originated from his theological view. In other words, Ibn Arabi's point of view originates from the sum of God's nature and attributes in that they are on the one hand the mediator and link between the nature of God and the world, and on the other hand the mediator and link between the nature of God and man. In this view, the duality of essence and attributes, as well as the duality of step and occurrence, which is caused by the difference of opinion about the linguistic meanings (inherent or conventional meaning of words), is eliminated. According to this view, the phenomena of existence are the words of God. And because they appear objectively, they are connected with occurrence. And since the human language is the outward representation of the word of God, the conventionality of the signification in the human language will only be a matter of credibility. if the meaning of human language is like this, the meaning of divine words, which is actually the innermost part of human language, will not be based on convention. In the view of existential unity, existence has many levels which are called plurality in manifestations. But a unity connects these multitudes, which is its soul. And what exists in the abundance of the universe is the existence of God (Ibn Arabi, n.d, p. 38-39). This view also extends to Shabestri's Gulshan Raz. Shabestari's point of view also has innovations in explaining the meaning and implication of words (Shabestri, 2004, pp. 13, 75).

The aim of the present study is to analyze Ebn Torkeh's semantic and linguistic explanations in accordance with his epistemology and ontology of existential unity with a descriptive-analytical method. In this regard, all the works of Ebn Torkeh have been examined and an attempt has been made to explain Ebn Torkeh's semantics under his ontology and epistemology. From the ontological components, the balance of the Microcosm and the largest world, expression, and emergence, and from the epistemological components, inspiration and fantasy, perception of meaning, meaning, and silence have been mentioned. Also, the components of poetry and consciousness, gestural expression, the placement of words and the two-dimensional nature of the language indicated the compatibility of the two sides of Ebn Torkeh's ontology and epistemology.

By examining the works of Ebn Torkeh and the ontological and epistemological analysis of his works, we come to the conclusion that Ebn Torkeh is firstly influenced by Ibn Arabi and Shabastri and in some cases he repeated their same point of view. The view of existential unity on the existence and truth of the world and its generalization to the world of human existence, in other words, establishing a balance between the greater world and the Microcosm within the framework of the view of existential unity, is the most important approach of Ebn Torkeh in his explanation of meaning. In this view, the universe is multidimensional and all the multitudes are the words of Allah, whose true meaning has been scientifically determined in the unseen identity, and words are one of these multitudes and are at the end of the arc of descent. In his opinion, the meaning is related to the real and main subject of the words. And he examines the words like the manifestation of God in three forms and on three levels.
In Ebn Torkeh's epistemology, the role of imagination is its discovery of occult meanings. The discovery of the Macrocosm has a questioning nature that Khatam-ul-Rasul is at the highest level or the level of total revelation. Man is in a position of awareness in the universe. The reciter actually discovers the truths of the universe and learns its secrets; Because all existence is the word of God and man is the reciter of these words.
Ebn Torkeh, following the fusion of similarity and metaphorical aspects of being, considers the language of Malfuz, which is the extension of Nafs al-Rahman in the lower world, to have two aspects of beauty and glory. The glorified form is related to the common sense of the words and the glorified state is related to the true meaning of the words. According to the first method, the position of Ish'ar is two-fold in the view of Ebn Torkeh, which means that having reached this position, he has made his perceptive powers capable of receiving the lower meanings and he can also find the jewel of the lower letters. The first aspect is related to the order of spirits and the world of the unmarried, and the second aspect is related to the Book of Allah and understanding the meanings of the words contained in it.
Ebn Torkeh considers verbal forms to be a continuation of the emergence of existential expressive forms (ayan shabiteh). And Malfouz's language and, in his words, verbal forms have an inherent meaning, but in the passage of centuries and the development of customs, inherent meaning and the subject of the original letter have been forgotten.

The principle of “coining words for the spirit of meaning in the Holy Qur’ān” in Mullā Ṣadrā’s works is closely related to his philosophy. Therefore, considering the Sadrian ontology as the basis, one can learn about the ontological applications of the meanings of words and, thus, the quality of attaining the knowledge of them. In Mullā Ṣadrā’s view, the world, the Qur’ān, and the holy prophetic existence are three dimensions of the world that share a single and simple existence at the level of their “unfolded existence”, “immediate divine word”, and “Mohammedan truth”. They have dispersed at the level of the lower kingdom and are manifested in the form of the world of particular Ideas, the verbal Qur’ān, and the existence of the Holy Prophet (ṣ), respectively, and then descend to the world of matter. Mullā Ṣadrā believes that each lower level is an example of a higher level, and words are not an exception to this rule. In order to access the highest level of divine words, one should employ the principle of coining words for different types of meanings (absolute and general). Mullā Ṣadrā’s definition of spirit of meaning conforms with his definition of the natural universal and Platonic Ideas. The application and generalizability of the spirit of meaning in comparison to the natural universal originates in the limitedness of quiddity, while, in comparison to Platonic universals, it originates in existential amplitude. A comparison of the spirit of meaning and natural universals indicates that coinage of words is a human phenomenon, and the criterion for coining each word is the truth.

Context in jurisprudence is one of the topics of debate. In this paper, an attempt has been made to investigate the effects and applications of context (Siyaq) in jurisprudence.

This paper applies a descriptive-analytical design using the library method.

Ethical considerations:

 In this article, the texts’ originality of, honesty and trustworthiness have been observed.

The Findings indicate that context is one of the important methods to discover the meanings of words, especially in the verses of the Qur'an. The words of the Qur'an alone and separately from the sentences and verses have a special meaning, but a same word gets a special meaning when it is placed in the form of sentences. Lack of attention to the meaning of a word in preceding and following phrases and sentences is like removing one of the letters of the word, which distorts the meaning. And it can be used as one of the important rules in the development of the inference of Sharia rulings.

Paying attention to context leads us to understand other meanings beyond words and phrases because context is to take help from all the evidence surrounded by the text to discover the purpose of the speaker. It is for this reason that the jurists have always paid attention to it in their understanding and inference, and have sought help from it in their jurisprudential perceptions in an affirmative or privative manner.

Fictional allegory in literary terminology refers to an extended narrative that has multiple layers of other esoteric meanings behind the apparent meaning, that Each of these layers of meaning needs to be discovered, studied and recognized. Anything that is considered the center of gravity in this way of decoding and plays a major role in discovering and interpreting the mysteries and hidden images in the anecdotes is the analysis of one of the important elements of storytelling, namely the characterization in these anecdotes. The use of symbolic confrontational characters is one of the important types of these characters that play a significant role in the allegorical anecdotes of Persian literature to induce secondary meanings that arise in the context of cultural, religious, social, historical, etc. Investigating and analyzing the symbolic role of confrontational allegorical characters in the form of three types of single, double and triple confrontation and discovering the hidden relationships of these characters with other narrative elements and matching them throughout the story with the main theme of the story can lead to the discovery of secondary meanings. And new anecdotes for the audience. The results of this division show the special functions of this type of contrast for specific topics that the authors have assigned each of these contrasts to specific topics related to that contrast. This article tries to analyze the confrontational characters in mystical and theological allegories with a (descriptive-analytical) method.

In the ideas of linguists, there is jointly an element of meaning, and what distinguishes these thoughts is the quality of discovery and extraction of those meanings.Another group, with the belief in the coherence and closely link between literal and meaning, consider the majority of the reproduction of these meanings within itself.According to the article's limitation, in this research work, it has been attempted to discuss the scope of the short elephant surah and in descriptive-correlation method to obtain accurate results of the research.According to the article's limitation, in this research work, it has been attempted to discuss the scope of the short elephant surah and in descriptive-correlation method to obtain accurate results of the research.The components of this surah at different levels of symptoms, including consonants and influences, vocabulary and compounds, are closely related to each other, and all in the form of an interconnected collection make a general goal, and it draws two groups of right and falsehood of the power duct

Linguistics and Usul al-Fiqh are two sciences with different definitions and objectives. However, there are several topics dealt with in both sciences. The relationship between term and meaning is one of the above said topics which are both among the basics of linguistics and Usul al-Fiqh. Shahid Sadr has proposed a new theory titled close connection, Saussure, as the father of modern linguistics, has extensively examined the relationship between term and meaning and expressed his views. Since the topic of this research is language, the viewpoints of the two thinkers may be examined comparatively from three aspects: the relation between the faculty of speech stated by Saussure and the three natural laws addressed by Shahid Sadr, the place of signification and determination of signifier and signified in terms and finally, the optional or mandatory nature of the relation between term and meaning. Examining and comparing the theories of these two thinkers, who have both discussed this topic from different perspectives, can provide the grounds for a better understanding of this issue in the two disciplines.

Persian language has long had a great impact on Ottoman language and literature and was once the main language of this region and many Ottoman thinkers have researched and followed important Persian texts and have written many commentaries on important texts of Persian literature; Among them, we can mention the commentary on Soodi on Hafiz's Divan and the commentary on Anqravi on Rumi's Masnavi. Since the description of the text is also a kind of critique of the text and the common description in the past and among Muslims, it focuses more on word and content, the aim of this article is to describe the Turkish commentators and their view of prominent texts such as Hafiz's Divan. Masnavi and seeks to answer the question of what cultural, social and political contexts have influenced the description of these thinkers and what are the signs of social, historical... critique in the method of library study, filing method and data analysis. Can their details be seen? It seems that although most of these explanations are word descriptions, they are different from the view of traditional commentators, and we see traces of attention to the history and society of the poet's time in these explanations. Paying attention to the typography and examining the correctness of the attribution of a verse or poem to the poets in question, mystical interpretations, paying attention to the life of the poet and individuals in the description of the text, are important features of these explanations.

Persian language has long had a great impact on Ottoman language and literature and was once the main language of this region and many Ottoman thinkers have researched and followed important Persian texts and have written many commentaries on important texts of Persian literature; Among them, we can mention the commentary on Soodi on Hafiz's Divan and the commentary on Anqravi on Rumi's Masnavi. Since the description of the text is also a kind of critique of the text and the common description in the past and among Muslims, it focuses more on word and content, the aim of this article is to describe the Turkish commentators and their view of prominent texts such as Hafiz's Divan. Masnavi and seeks to answer the question of what cultural, social and political contexts have influenced the description of these thinkers and what are the signs of social, historical... critique in the method of library study, filing method and data analysis. Can their details be seen? It seems that although most of these explanations are word descriptions, they are different from the view of traditional commentators, and we see traces of attention to the history and society of the poet's time in these explanations. Paying attention to the typography and examining the correctness of the attribution of a verse or poem to the poets in question, mystical interpretations, paying attention to the life of the poet and individuals in the description of the text, are important features of these explanations.

The relationship between word and meaning is one of the topics of linguistics, the discovery of the truth of which has important results in jurisprudence. The fundamentalists have addressed this issue in the vocabulary discussion section. Based on the validity of the relationship between the word and the meaning, three situations can be imagined: status, obligation and conjugation. Each of these theories has advantages and disadvantages. The findings of this research, which was carried out in a descriptive-analytical method and with reference to library sources, show that the relationship between words and meaning is an inherent thing. The proof of the correctness of this theory is the order of real favorable and unfavorable effects on words, without the need for the narrator to be aware of the inherent relationship between words and meaning.The relationship between word and meaning is one of the topics of linguistics, the discovery of the truth of which has important results in jurisprudence. The fundamentalists have addressed this issue in the vocabulary discussion section. Based on the validity of the relationship between the word and the meaning, three situations can be imagined: status, obligation and conjugation. Each of these theories has advantages and disadvantages. The findings of this research, which was carried out in a descriptive-analytical method and with reference to library sources, show that the relationship between words and meaning is an inherent thing. The proof of the correctness of this theory is the order of real favorable and unfavorable effects on words, without the need for the narrator to be aware of the inherent relationship between words and meaning.

Criticism as an effective tool in evaluating information is a research work. The present article has been written with a critical approach in order to study the content and formal dimensions of the article “Relation of the word with the meaning and teaching Arabic language" written by Ahmad Al-Diab. In this work, which consists of three main parts, he explains the opinions of experts for and against the word and meaning, priority over each other, separation between word and meaning, and knowing one or the existence of unity and solidarity between these two components. Has been able to find ways to use it to teach Arabic to non-Arabic speakers. In the present article, we have tried to critique and evaluate the article “Relation of the word with the meaning and teaching Arabic language" in an analytical manner and according to the defined criteria for critique and evaluation of research works. The result of the research shows that the author has tried to introduce the two elements of word and meaning as important elements of linguistic studies to emphasize that teaching Arabic to non-Arabic speakers should be the same as European educational institutions based on Be a linguistic approach; However, conversation has been emphasized by teachers in recent research and has been considered as a more important point.

The study of the relationship between form and content in mystical-literary works, in addition to explaining the functions of the elements involved in those texts, shows the author's motivations for writing that work. Mesbah-al-Headayeh is a famous and prominent mystical work of Ezzodin Mahmoud Kashani in the eighth century written on theoretical mysticism. By extending the appeal of Sufi theoretical thought, the author strives to demystify Sufi language, which is devoid of any emotional truth and sensual experience in the eighth century, But this extreme focus on the musical realm of language has nothing to do with its vulgarity and mysterious and sophisticated vocabulary and never speaks of authentic mystical experiences in the first centuries. In this article, the authors analyze the reasons for conscious use of music in Mesbah al-Hedayeh by explaining the contextual and extramarital motivations and factors. In general, the depletion of authentic mystical experiences in the eighth century, imitation of Ibn Arabi's mystical language in the development of mystical-musical worlds, the technical style and ability of the Arabic mystical and derivative structures, were the author's motives for conscious use of the word music. Meanwhile , comparative study of Mesbah-al-Hedayeh with its Arabic references shows the quantity and quality of impressibility of author from sheiks( preceptors) ' ideas .Author has strengthened the musical structure of word through using  the meaning of sheiks '( preceptors) ideas and referring to their ideas and  extending horizontal axis of sheiks' (preceptors) word .

Mirza Abdul-Qadir Bidel Dehlavi is one of the greatest poets of Indian style that has achieved a high position in ghazal and poem by utilizing metaphor and fabulous, exquisite combinations. This Great poet has left plenty of writings by using mystical concepts and with the help of literary knowledge and nature of poetry. Difficulty of diction, complexity of meaning, difficulty of content's comprehension and generally hard to understand in content and context area are Bidel's Poems Characteristics. Content and context are concepts that have impressive presence in Bidel's ghazals. He has devoted his works to these concepts from different points of view. Sometimes he Complains about incapability of context in expressing his vast mental implications and sometimes he seeks meaning among words and believes that content has never appeared without context. This essay has been investigated in Bidel's different viewpoints specially the most frequent of them in content and context zone.