Tetrastichous is a sort of common oral poetry in the villages of Khorasan، which can be considered the developing form of those three hemistich or tetrastichous of Sassanian''s periods. This paper، by searching different evidences، indicates، that this type of poem in its early stages has been only a syllable، and by emergence of iambic poetry has enjoyed rhythm. By comparing 2000 of written Tetrastichous and variety of recorded cases in the villages of Khorasan، the structure of repeating this type of poem has also been specified that we will point to some of these evidences. Also، we will discuss about the structure of these Tetrastichouses and specify the reason of this oral tradition’s continuity; a tradition that still exists among the rural poets and musicians. At the depth of the discussion، we will discuss indissoluble link of this type of poem with music. In the section of outside form، we will indicate the variation of rhyme in this type of popular poem، and finally، we will point، in the domain of thought and emotion، to the reasons of shaping this type of poem، especially among the villagers and the masses

Language rhythm is one of the diverse aesthetic components employed in Farsi Morsal prose, which has significantly enhanced its artistic value. The research question is ‘what has been the provenance of such a rhythm garnishing that prose type?’ To find a convincing answer, a descriptive-analytical method has been employed in this article and works of Morsal prose have been investigated, utilizing semantics and structural linguistics. The results indicate that the aesthetic rhythm of Morsal prose is formed on the interior of the language. While being influenced primarily by the rhythmic recitation of the Holy Quran and then by the old Farsi poetry, Morsal prose owes its rhythmic elegance to its special syntactic arrangement, syntactic equilibrium and flexibility in starting and ending the sentences. Another factor accounting for the rhythmic elegance of Morsal prose is the use of syllabic rhythm and the melodic texts of ancient languages. This study proves that syllabic poetry did not vanish with the arrival of prosodic rhythm; rather, due to inconsistency with prosodic poetry and lack of knowledge among the rhetoricians of the Islamic period, it was considered and categorized as a kind of prose. Then, the other literary aspects of ancient languages gave a rise to the rhythmicity of Morsal prose. Furthermore, the inherent characteristics of the Farsi language and the socio-cultural components of the Samanid period led to the liberation and flexibility of the language and exerted a salient impact on the rhythm of prose.

Syllabic meter is formed by the regular repetition of syllables, pauses (caesurae), and hemistiches. The quantity of syllables as well as their weight have no functional role in the structure of syllabic meter, therefore this meter is substantially different with the Persian quantitative meter in classical poetry and Persian isochronous accentual folk meter which are based mainly on syllable weight and metrical accents respectively. Although the syllabic meter is usually current in such syllable-timed languages as French in which syllables have equal quantities, sometimes, for some historical and or cultural reasons, evidences of syllabic meter have been observed in languages such as Persian in which syllables have different quantities. Syllabic meter, as it has been mentioned already, is not current in Persian at all, but this meter has been used by some poets in Persian from the ancient times to the present day. This paper deals with the structural analysis of such poems. In this article, after a brief discussion on the classification of different meters in world languages, Persian syllabic meter has been introduced and it structural characteristics has been shown as follows: 1. Persian poets, when composing in this meter, make use of mostly long (heavy) syllables; 2. The pauses in this meter are always of caesura types, i.e. it appears always after a phonological word (or prosodic constituent) break; 3. Although the end part of each pause in this poem is accompanied always by a stress, this stress is not a metrical one, but a pitch accent, and this point shows clearly that stress has just a secondary role in the main structure of this meter in Persian. In this article a method has been also introduced for representing and classifying all kinds of Persian syllabic meter.

Arūz (prosody) is -one of the oldest and most common methods of measuring and classifying the weight of poetry - from the second century (A.H.) until today, has been the measure and standard of measuring the weight of Persian and Arabic poetry. A style book that many consider to be the origin of the Arabic language and its creator is an Arab scientist named Khalil Ibn Ahmad Farahidi. By examining the historical course of Persian poetry, this research seeks to find the linguistic and geographical origin of prosody.

The present research is a theoretical study that was conducted in the style of a library research, and to identify the origin of Arūz, the historical and literary path of Persian poetry was followed from before the era of Christ (PBUH), when Persian syllabic poetry was written in a quantitatively weighted form. The path of evolution of syllabic style to the emergence of prosodic style has been followed in order to determine the geographical and linguistic origin of Arūz. Regarding the background of the research, no focused work has been done in this regard and it has been mentioned sporadically.

The history of several thousand years of Persian poetry is indicative of the fact that Iranians used to sing poetry in a syllabic style with little weight, they had their own weights, and the prosody style is an evolved form of Persian syllabic poetry.

So Arūz is not a one-time event that was formed over centuries and Khalil Ibn Ahmad only systematized it. Being aware of the fact that the Arabs had no history in the art of music and borrowed and learned it from the Iranians after Islam, as well as the high influence of Arūz on music, requires Khalil Ibn Ahmad to be Iranian or to have learned it from the Iranians. In the 6th century, Yaqut al-Hamwi removes this ambiguity when he clearly points out that Khalil ibn Ahmad is an Iranian and a Persian speaker in his book Mujam al-Adba. Because in the second century (A.H.), the language of science and government in the Middle East region was Arabic, Khalil Ibn Ahmad proposed this method in Arabic. Therefore, the origin of Prozod can be considered Iran and the Persian language, as an Iranian person wearing Arabic clothes.

Old Quran translations are extremely enriched and wealthy regarding having pure and Sara Parsi lexicons and thus have no counterpart in this regard. They possess words and combinations used in old texts some of them may not be found in any other texts. This feature, especially in regard to rare Quranic equivalence, possesses utmost importance. One way to enrich lexical system is to choose and extract these past precious words buried beneath a lot of forgotten and ignorance soil and then insert them into today’s accepted language and using them for new concepts. This research, aiming at re-expressing lexical importance of Quranic old books, referring to some of these works of third and sixth hegira century, has studied the most important lexical features of translations and interpretations of the old Quran from the view point of linguistic research. The resources of present research are as follows: “Qods Quran”, “a bridge between Farsi syllabic and prosodic poem”, translation of “Tabari interpretation”, “Old translation of Quran”, a translation known as no 4 Quran, Pak (Clean) Quran interpretation, a predicate from a part of Quran known as “Shanghashi interpretation”, Pars museum Quran translation, a tenth of holly Quran interpretation, holly Quran interpretation known as “Cambridge commentary”, “Souradadi interpretation”, “Kashf-ol-asrar & Eddah-ol-abrar interpretation”, “Roz-al-jenan & Roh-al-jenan Quran interpretation”.

This article, following the Metrical Stress Theory of Bruce Hayes, studies the nature of meter in Persian folk poems. The accentual-syllabic meter of these poems is formed by the repetition of accents in equal syllabic distances. Metrical Stress Theory is a branch of generative phonology that has the capability of determining the poem’s rhythm and displaying them in tree diagrams. This article after explaining the Metrical Stress Theory, represents the rhythmical hierarchy of Persian folk poems - lines, half-lines, feet - in tree diagrams and presents the rules for accentual-syllabic meter in folk poems.

Abolghasem Lahooti, the poet, author, teacher and journalist, is among the first pro-modernisms. He is one of the poets in Persian poetry. Some of them have been announced his poems as beholder of modernism and mentioned some instances of exiting rhythm in his poems and composing in prosodic style and syllabic rhythm which are the most important aspects of that new poetry. He understood the local rhythm of the poem before Russian, French and Turkish poem. As some believed, he inspired of them to innovate the Persian poem. His early poems are like those of his father's, Mirza Ahmad e Elhami. But after his immigration to Tehran he experienced the new contraptions around poems. He excogitated content more than surface "Vafaye Beahd" (It's composed in 1288 Sh contemporary, Yad Ar ze Shame e Mordeh by Dehkhoda) is one his first experience from his 50 pieces as "Langroodi's 20 pieces and according Bashiri's commutation in 28 Ghete e has composed in syllabic rhythm. Although these are not as well as other his poems but they're important for syllabic rhythm. Kordish poem is one of Irainan's poem which influenced old syllabic rhythms in Kordish poem has 10 - 8 - 6 rhythm. There is pause and short silence in middle of hemistich. It is the main feature, this short pause has occurred in poems with 10 rhythms after fifth and in poems with 8 rhythms after forth and in poems with 6 rhythms after third rhythm. Lahoty has influenced Kordish poems; here are two types combined and noncombined rhythms: 1) Noncombined (single rhythm) poems that is composed with one syllabic rhythm. They have been classified into 3 rhythms: 10 rhythmic, 8 rhythmic, and 7 rhythmic poems. Lahoty has composed in these rhythms. 2) Combined rhythm: he applied 2 or 3 syllabic rhythms and the hemistiches equals to rimes this feature compensate deficiency from combination of 2 different rhythms. In most of these rhythms 10 syllabic ones are formed by combination to other syllables which could be counted by their frequency in Lahooti’s Divan. He has applied twice 9 syllabics and once 11, with the most common 10, 8, 7 syllabics. It should be noticed that all rhythms aren’t rhythmical. But have differed in number of syllables and arrangement in Lahooti's Divan. Combination of 7 & 10 Combination of 10 & 9 Combination of 10 & 5 They're beautiful rhythms. It appears that Lahooti feels more nostalgic to his hometown and his mother tongue, the rhythms prove this claim, because 9 and 11 rhyme (have been used 3 times) are most common. So, he can be known the genius of his period. As he has a lot of experiences in composition of Kordish poems, he could have used the rhythm possibilities of Kordish poems in Persian poetry.