Kalandari poetry is a branch of mystic poetry whose formal emergence is from Sanaie's poetry. From then on the domain of expansion of its is so that Kalandari concepts seen in the poems of the poets like khaghani and Anvari. Examining Sana’i and Attar's Ghazals as the most prominent instances of Qalandari poems illustrates major features of Qalandari thoughts as well as these poets characters and the language of Qalandari poems. Observing these terminologies which is the result of a serious investigation in this field will in any way show the degree of imitation of some 8th century poets.

The Qalandariyya is a prominent cult within Islamic mysticism and Sufism. Due to the diversity of the Qalandari lifestyle, the existence of both positive and negative aspects, and the apparent and hidden contradictions within the cult and its poetry, many theoretical, social, and behavioral dimensions of the Qalandariyya remain unexplored. This paper employs a documentary approach and utilizes the theory of conceptual metaphor to examine the multiple abstract concepts of the Qalandariyya cult as reflected in Persian literature. By mapping and aligning the source and target domains of three conceptual metaphors: "Qalandar is free", "Qalandar is a fighter", and "Qalandariyya as a social and secret system", the study reveals that although Qalandars perceive themselves as liberated from all attachments, in practice, they are bound by self-created customs and traditions. This group often attempted to bring about change in the insincere society of their time through cultural and subversive struggle, sometimes resorting to armed conflict. The Qalandariyya possessed a complex, intricate, and open cultural system with its own set of rules, meeting centers, goals, and symbols. The Qalandariyya, which was considered an extreme offshoot of the Malāmatiyya cult, was always depicted in Persian literature with both positive and negative connotations. The conceptual metaphor, which establishes a link between abstract concepts and tangible matters and concrete experiences, can serve as a valuable tool for understanding certain unexplored aspects of this cult.

The school or method of phenomenology, with the fundamental change it created in the interpretation and understanding of philosophy, culture, literature, politics, science and art, caused thinkers to leave the habitual view and repeated analyzes and by suspending the reading of texts through institutionalized traditions. And from the perspective of others, it provided the ground for new perceptions of concepts and intellectual and practical currents. The Qalandariyya school, with its various phenomena and special neomas, has many complexities and ambiguous points. This mystical school is often discussed, interpreted and analyzed through the eyes of others and historical knowledge, and its intuitive and sensory aspects have been ignored.Phenomenology, by suspending previous knowledge and placing the natural view based on historical knowledge in parentheses, provides a kind of sensory and intuition-based view to look at this mystical school and sect, through which we can also understand some of He understood the neglected aspects of this intellectual and practical flow with a sensory and direct view, and he understood the same type of Qalandran's view of existence and mystical issues that provide the reasons for distinguishing this sect from other mystical sects. The current research has explained this cult based on the phenomenological method with the library method and qualitative content analysis and has come to the conclusion that Qalandari's poetry is descriptive in nature. Qalandarsara poets have their own definitions of mysticism. The purpose of this school is to fight against the Riyazdeh society and the false and holy claimants. The Qalandariyya school has a contradiction between claims and actions.

Qalandari literature is one of the branches of mystical literature that was created in response to intellectual, cultural and moral social and political corruption. Sonnet form is one of the main forms used by post-Sanaī poets in the field of Qalandari and Malamati literature. There are concepts of Qalandari and Rendi in the poetry of many poets, including Hommam Tabrizi. These concepts have created conceptual and cognitive imagery that by extracting conceptual maps and metaphors of these concepts, it is possible to understand the intellectual infrastructure of the poet and the social, political and cultural conditions of the poet's time to a great extent. In the present research, the authors have investigated and analyzed the conceptual mappings and metaphors in the Qalandari poetry of Hommam Tabrizi, a poet of the 7th century Hijri, using a descriptive-analytical method. According to the research, it is clear that the main concepts that have influenced the conceptual mappings and metaphors of Hommam Tabrizi's Qalandari poetry are the concepts of love, lover, lover, gambling and randy, concepts related to wine and drunkenness, conflict or false asceticism, hypocrisy and confrontation, Wisdom and love. Another point is that Hommam, like many poets of the 7th and 8th centuries, used the concepts of Qalandari, rendi and blame to fight against moral corruption.

Qalandari verse, a branch of mystical versification, was introduced to Farsi literature by Sanai. The beauty of its themes and the effects that this type of poem had on the minds made other mystic poets make use of these features. These very beauties and motifs soon attracted first rate mystic-poets who adopted them to be followed and imitated, later on, by mediocre mystic-poets and even non-mystic ones among whom Saib of Tabriz can be named as a poet whose sonnets abound with beautiful qalandari themes. This study is an attempt to explore and analyze qalandari themes in sonnets by Saib of Tabriz, including the following: A continual objection to stoics and Sufis, a total rejection and despise of the manifestations of Shari'a and mysticism, a pretence to debauchery and negligence of morality, a pretence to be devoted to non-Islamic religions, shunning the religious principles, attending disreputable places, indifference to the consequences of infamy and bad reputation, a claim on the part of the poet to have achieved a stance beyond belief and non-belief, giving churches, taverns and pubs a privilege over mosques and nunneries as well as a deep dislike for repentance.

The true poetry is the birth of the unconscious poet without the intervention of his consciousness, as Plato and Aristotle, the critics of the first poetry, point to this point. If poetry is burst from inside the poet's conscience, the rhyme and all the elements of the poetry are followed by the contents of his poem, rather than the poet, with a figure of a pattern. The outer music of poetry follows the poet's feelings on his tongue, and a poem with a conventional weight of poetry identity is indistinguishable from the point of view of the poetry and intuition; as the poems of the great poets of Persian literature is an example of this harmony between elements of poetry.

Purpose: The present research aimed at finding an answer to the question of the process of influence of cyberspace on Iranian Poetry in the future, and the influence of cyberspace on various aspects of poetry such as content, its audience, the poet, the media that published the poem, the process of composing the poem, the rights of the author, and Globalization of the Iranian poetry. Method: The Delphi technique was used to carry out this research. A group of experts comprising professors in the fields of Communication and Literature was selected. The expert’s opinions were collected and analyzed through an in-depth interview, a questionnaire based on the Likert scale, and by the execution of three stages of Delphi rounds. Findings: Accordingly, considering the content, the experts predicted that due to the impact of cyberspace, the quality of the poetry will be reduced and consequently, the language of poetry will become simpler and close to prose and it will only reflect the daily events of life. Regarding the audience, they concluded that the audience’s selection power will be increased, however, we can differentiate between the public and professional audience. With respect to the sender, there will be no phenomenon of multi authors, and regarding the channel, the experts agreed upon Media Convergence besides, the poets’ agency in publishing their own poems will be increased. Conclusion: Experts believe that the spread of communication technologies will make censorship ineffective. This is the only case in which the group believes in the impact of technology on the future of poetry. The group of experts did not reach a consensus regarding the impact of technology on the phenomena such as publication of author’s poems as one’s original work and the Globalization of Iranian poetry, thus, analyzed these items in the framework of the human agency.

Qalandari lyric that appears on the basis of fighting against hypocrisy (Riya) in Persian literature is associated with artistic delicacies in Hafez poems. Moreover, the concepts related to the realm of roguery (Rindi) and Qalandari causes to dynamism of Hafez poems. In these lyrics, Hafez creates the different type of value with changing the common and popular values of society. The change of common values leads to the process of production and transformation of meaning. In this way, Hafez follows an ideological and moral tendencies and criticizes the society advocating the Sufism. At first, Rindi and Qalandari are considered as value to reach the superior goal. This superior goal is a basic value. Undoubtedly, Researchers who have focused in superficial meaning of Qalandari poems, have not paid attention to this basic value. In addition, the process of creation of values in Hafez poems leads to the formation of an aesthetic space. In this way, Hafez uses inter subjective and intra subjective methods. According to dynamic values of Hafez Qalandari poems, in this research, we will survey the axiological system of Discourse and the process of creation of meaning through values.

The Qalandari ghazal, as an anti-genre, directly and indirectly critiques and challenges the symbolic values and general methods of other literary genres by subverting the conventions established in previous literary traditions. This research examines the interaction of Qalandari ghazal with two traditional genres, “didactic poetry” and “praise poetry, ” analyzing the heterotopic identity and inter-generic structure of this type of poetry. Finally, focusing on a ghazal by Fakhruddin Araqi, it demonstrates how this heterotopic ghazal, through the use of parodic strategies and carnival-like imagery, imitates other traditional genres of Persian poetry, while simultaneously developing them in new directions and challenging them within a complex literary game, thus creating new layers of intertextuality

Qalandarieh as a branch of criticisem, tried to destroy the common normes of society and reject manifestations of religiosity in order to display a form of sincere worship without demagoguery. qalandaran by stepping on themoral values as well as the common customs of the times, freed him from any constrations.what is evidence in qalandarieh thoughts is the breaking of social taboos, which has reflected in Persian poetry.This research examine the themes of rendi and qalandari in the poems of abdul baqi mujadadi (baghi) .Abdul Baqi Mojadadi is one of the high-ranking poets and Sufis of Afghanestan ,whoes poems contain the themes of rendi and qalandari. Among the theme of qalandari ,we can mention mikhavari’s drinking and mocking the ascetic hypocritical sheikhs and expedient Sufis ,the Rejection of manifestations of sharia and religiosity and prefer of late and pubs over Monasteries, schools and mosque .Rand in the rest of the shows with characteristics such as Rand Alast, Rand Badeh Noosh ,Rand Badnam, Rand untouchable ,Rand Zahed Setiz ,Rand sufi stiz and so on . Extended abstract Introduction The beginning of Islamic sufism was based on ascetism and piety. Zahedan’s pashmina dressing was a form of protest against the wealty who had spent their lives enjoying themselves later when the wearing of pashmina and demonstration of sharia law become an excuse for profitting of hypocritical Sufis and ascetics a movement called malamatiyeh was formed .malamatiyeh were a tribe from sufiya that were famous in Khorasan in the third century and after that . The thinking of malamatiyeh based on the teaching of hamdun qasar and abu hafez haddad consisted of secret piety and asceticism. Qalandariyyeh emerged from the womb of malamatiyeh sect which although they had similarities had significant and important differences. Like the qalandarans the malamatians had anti-social behaviour ,but they were committed to the religious customs while the qalandran ‘s performance was to break the restriction and not commit to sharia and religious requirements.The foundation of the qalandari’s movement was based on the fight against hypocrisy and unthruth therefore, those who used sharia and tariqa as a reason for their reputation were hypocrities from the qalandari’s point of view.One of the fundamental beliefs of malamtia is avoiding fame and seeking fame and to welcome anonymity.Instead of going to the monasty where there was a possibility of hypocrisy qalandarans went to infamous places like ruins and this itself was a kind of taboo breaking .In qalandari’s poems, kharekha, asceticism ,school and mosque are constrasted with words such as zonar ,mai, badeh ,maikadeh and ruins . Abdul baghi mujadedi a sufi and poet of Afghanistan is one of the poets who influenced by the malamati school .He was one of the prominent leaders of the naghshbandieh method .baghi was born in Kabul city in 1194 which coincides with the ninth year of timur shah darrani’s regin. He died in 1287 in Kabul city.In this article is attempt to answer this question that are there randi and qalandari themes in the poems of abdul baqi mojaddi ?Also what are the characteristics of rand in mujadadi’s poem ?Also what are the characteristics of rand in mujadadi’s poem? 2-Research methodology The method used in this research is a descriptive -analytical method which is for this purpose most of the sources including dictionaries sufi and mystical books as well as contemporary article in this field have been considered. 3-Discussion Qalandriy is a meadering steam in time.A kind of norm breaker that is manifested as a protest against the expediency and hypocricy of Sufis ruling the society and turns its back on the common customs sancities.The basis of the galandadariyyeh tariqah has been to abandon belonging and even to be unbonded by current customs and manners .It seems that there was a kind of unrestricted extremism in this Turkish affiliation , which is why qalandaran was sometimes interpreted as rand , The dynasty of qalandariyeh was founded by sheikh jamal al -Din sawji.He founded The custom of shaving head hair and eyebrows .Mohamad Balkhi who was his student and follower added the custom of wearing jawal to it and because of this he became known as jolaqi or javalaqi. One of the prominent characteristics of qalandrants is to break social taboos in order to provoke people’s blame because in their thinking blame is necessary to restrain the rebellious ego and prevent pride and corruption .Drinking beer or wine and worshiping wine is a clear example of this breaking of social norms, which can be seen in qalandaran’s poem so that in these poems mikadeh and kharabat are in opposition to mosque monastery and school Qalandar not only goes to mikadeh and kharabat wears zonar and drinks wind, but also calls others including hypocritical ascetics to attend in these places to show his opposition to hypocrisy and deception in the society and the worship of hypocritical ascetics and Sufis make fun of expediency . In baghi’s qalandaran poem’s hypocritical tools such as rosary, dastar, acloack, a turban and prayer condemned, because in qalandran’s thought they are a symbol of hypocrisy and manifestation of pride and arrogance .Qalandar hopes for god’s forgiveness and mercy and believes that the sound of the wind falling from may glass to the cup and wine cup brings the call of god mercy and grace to qalandar’s ears .A Ghazal by Baghi with mina’s row is proof of qalandaran’s idea . Rand has a high position in Baghi’s poems . He is a perfect human being whose greatest goal is to leave the wordly attachments and attain piety . He demands sincerity in his actions by leaving hypocrisy and selfishness. Rand in Mujadadi’s poems is with adjectives such as Rand alast, Rand Badenoosh , Rand Bad Nam , Rand Bi Takalof , Rand Bidastar , Rand Zahed Setiz ,Rand Ashegh , Rand Ghdah Noosh ,Rand Shahed Baz ,Rand Mast ,Rand May Parast .Also The Combination Of Qalandaran and Randan themes can be seen in Baghi sonnets. 4-conclusion Social injustices mainly the form of asceticism and the attempt to achieve salvation in the afterlife by asceticism and monastic Sufis led to the creation of the malamatiyeh sect and thus the qalandariyeh sect to confront hypocrisy through confronational norms of society and turning away from existing social institutions so that the society be corrected .The appearance of qalandari’s thoughts in persian poetry began with Sanaii and its beauty and impact made other mystic and non mystic poets take advantage of these impressive themes .In qalandaran’s poems the opposition of words such as asceticism, monastery ,cloack ,Sufi, Pir moghan, kharabat ,Deir moghan ,Mogh becheh and Mikdeh are clearly visible .In the poems of Baghi Rand and qalandar have common features both of them seek to break taboos frame works and common rules of society .thery introduce themselves as drunkards and engage in drinking and worshiping alcohol .They mock the manifestation of sharia law and religiosity, even the ascetism belongs to ascetics and Sufis of monasteries and sancity of mosques and monasteries and he calles others to drink alcohol and stay in mikdas in order to deal with the hypocrisy that dominates the society . 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