The purpose of this research was to investigate " assessment and evaluation the Allusions Quranic of the fakhre Razi". The research population in this research was textual including 30 Juz of the Qur'an based on the interpretation of Mafatih al-Ghayb. This research is fundamental in terms of objective, which employed a descriptive-analytical method. The research finding indicated that 233 causticity cases have been used in 30 Juz of the Qur'an in the interpretation of Mafatih al-Ghayb of which 183 cases were interpretative, 28 cases were literary, 15 cases were interpretive - literary, 5 cases were interpretive - verbal, 1 case was verbal, and 1 cases was narrative. Moreover, various types of spiritual epigram, verbal epigram, exact epigram, fantasy epigram, precious epigram, syntactic epigram, fine metaphor, fine meaning, fine mood, fine climax, fine secrets, etc. The results of this research showed that the commentary notes of Fakhr al-Din al-Razi's epigrams were more than any other notes of his epigrams, cited 61 types of epigram of the total 233 types, and used the term epigram in 172 cases unconditionally without mentioning the type.In Fakhr Razi's method in epigrams tow points can be mentioned1.expression method that the expression of Fakhr is argumentative2.how to name different types of epigrams:Fakhr in naming all kinds of epigrams does not have a specific criterion.

This paper intends to elaborate on Meibodi’s interpretative method, and through focusing on both Moses’ life story in Quran and Kashf-ol-Asrar, leads to the division of the Third Interpretation of his mystical interpretation in two parts; first the paraphrase of genres and, second the subtle points and epigrams related to mysticism. Through emphasizing on the analysis of Meibodi’s method in interpretation and paraphrase of Quran, it makes an attempt to pave the path for a deep understanding of mystical interpretations; especially Kashf-ol-Asrar. The mentioned interpretation, Kashf-ol-Asrar, bears an incomplete paraphrase to a limited extent. Still, the writer discovers and explores a considerable extent of epigrams and mystical points through a variety of methods; by emphasizing on two concepts; affection and sincere attention, while in most cases the epigrams lead to proving the virtues of Prophet Mohammad and his close household nation.

Epigrams refer to a literary genre containing some exciting events which lead to laughter. The structure and content of this literary genre will be investigated in this article and it will be shown that epigrams divide into some categories based on their form and content. It is finally concluded that the devices which evoke laughter are the same figures of speech which create beauty in Persian prose and verse.

Monsha’at of khaghani is a glorious example of the qualities of Persian prose that, despite its great importance, has received little attention from scholars. On the other hand, the prose lyric literature has been neglected in comparison with its poetic type, and some have not considered this type of language to be effective for lyric literature. This research intends to study both cases by relying on the content analysis method and examining the lyrical aspects of Monsha’at text. With this aim, first, according to the known types of lyrical literature such as autobiography, praise, epigram, complaint, etc. the book was studied carefully and parts containing lyrical content were extracted and then introduced based on frequency. According to the results of the study, as prose is closer to the nature of language, Monsha’at more clearly reflects Khaghani's emotional images, autobiography, loneliness and bewilderment, praises, his high character, epigrams, incompatibility with his surroundings, and his delicate and quick-witted grievances. The obtained samples indicate that, contrary to the popular belief, Persian prose has no shortcomings in the expression of lyrical content, and in some cases, due to the author's lack of adherence to the poetry meter limit, lyrical prose has more literary impact and prominence.

This research intends to respond to this question; due to the fact that Quran says; "it was spoken to him", "he does not speak of lust and likes", and " you have an excellent morales", would Prophet Mohammad speak of epigrams and funny words? If so, then what category would Prophet's epigrams would fit in? What elements were mostly used in them? Has the Prophet considered any limitations for such epigrams? This research shows that at that time, Prophet Mohammad did mean to speak funny and witty words. However, he never violated moralities. The prophet's witty words are categorized in two groups; first are the wise witty words with a advice; and the second groups are the general witty words that are less complicated. The general witty words are two kinds; the witty words of "situation" and "phrasal" ones. The phrasal ones include linguistic rhetorical ones such as puns and ambiguities, brevity, creating wonders in the language and behavior, paradox and antithesis. Also part of these witty words is instructional. The prophetical witty words are mostly linguistic and phrasal ones, symbols, and emblems, intending to humiliate and insult others, and rarely seen in them. Nevertheless, since at times, the term "witty words" is used in the domain of offence, insult and humiliation or even the social matters, and the prophet's lofty character is superior to any of this, no one has ever categorized the dear Prophet's words at all. The writer of this research has called all the Prophet's witty linguistic points, comments and words "witty" to be polite within the religious borders without any exception.

Fitrat (the innate nature and original constitution of human being) is a subject that has always been and still remains as a concern for heavenly religions, scholars and knowledge seekers.Many scholars from theologians to anthropologists have devoted their dear time and life to explore this precious commodity and discover the pearl of love covered in shell of fitrat.From one perspective the subject of fitrat should be categorized as a philosophical debate because it is relevant to all major three subjects of study of philosophy (God, the universe and human beings). From the other perspective fitrat and love falls in theosophical debates. Because the theosophical debates deal with tawhid (the oneness and unity of God) or mowahhid (monotheist or the one who believes in one God), both being amongst the basic concerns of theosophists.From a third perspective it is relevant to physiologic and the related fields as well as with to subjects like epistemology, theology, anthropology, education and etc. Furthermore, religious resources and teachings have also placed high emphasis on fitrat. As a result every scholar has interpreted the related verses and traditions from his own perspective. In the meantime, the epigrams of great theosophists enjoy a unique place in mystic circles. Two prominent figures of these theosophists are Mohammad Ali Shahabadi and his competent successor Ayatollah Imam Khomeini who added valuable epigrams to using the treasury of previous theosophist's legacy.

Today, the name of Nietzsche recalls us that he is the greatest professor in the field of hesitation and ambiguity. So, he makes question about Philosophy and other branch of it simultaneously. Like philosophy which always chases “Truth”, Nietzsche has regarded the principals of his own field and other related and also opposing branches. He considered Science as an academic field and a method for the recognition and understanding of the Universe, especially. The aim of this study, derivation, timing, and interpreting Nietzsche’s some of the meaningful epigrams about scientific approach of experimentalism.

This research is about the comparison between Orthodox mysticism and Kubrawiyid Sufism on the concept of vision، both of which have common origin. The eastern Orthodoxy has esoteric and spiritual epigrams more than other Christian sects، and considering geographical and political conditions، has close relationship with the east، specifically Islamic world. An important issue of Semitic religions is possibility of vision of God. In Orthodox Christian mysticism and Kobrawiyids، what is visible is God''s powers and attributes. By purifying the heart، man can see them، and essence of God remain invisible and indescribable. But Christians describe the vision as vision of Trinity، especially vision of Christ، but because of the absolute transcendence of God in Islam، Kobrāwīyid mystics don’t speak of the vision of God، rather، they describe the vision as vision of attributes and His manifestations. Also some of the mystics of both ways have used black light symbol to describe his and her mystical vision and some of them have used symbol of light.

Figures of speech have been considered by many of poets and writers since many years ago. Despite obvious differences that happened in the rhyme and rhythm’ Modern poetry and it’s emotion and epigrams with the past and Nima’s explicit statements based on the inefficiency of Badi, the presence of figures of speech in the Modern poetry cannot ignore. The study of Badi in the poems of four contemporary poets shows that figures of speech in the Modern poetry have lost its artificial aspect and have emerged in natural form and based on a variety of the association. What is in this field in their poetry more seen that group of the figures of diction which they have effective function in creation cohesion moreover verbal music. The figures of thought are not a lot in modern poetry. The cases where are seen often in this part base on antithesis and taxis. In this paper the differences between modern poetry and classical poetry is expressed and figures of speech in examples of poems’ mentioned poets are studied and compared with each other.

FarzānéKhojandī(Tajik: Фарзона), featured Tajik poet, was born in 1964 in well-educated family. She began her career as a poet in second half of 1980s to keep alive names of great poets such as RūdakīSamarqandī, SeyfFaraqānī, Nāser-khosrowQobādiyānī, KamaladdinKhojandī, and others for future generations. The poet, who was influenced by Lāyeq in her early works, is well-known for her Qazals, quatrain, and also modern poetry. Many poems poetized by Farzānéat late ten years of her life are the original samples of devotedness and simplicity. She introduces a new way of looking at life and world, and a new language to talk about such experience in her New Poems (Persian: “She’r-e now”) so called White Poem (Persian: “She’r­esepid”).