The narrator of each text organizes the idea of his/her own identity by appealing to one of the other types, whether biological, cultural, religious, etc. In line with this, some classical Persian poets have built part of their identity on the basis of ideological otherness and its attendant stigmatization. In this article, the levels and directions of biases and their hot symptoms in the aforementioned othering have been indicated and interpreted. According to the data, the othering of the subject of discussion can be formulated into three categories: interreligious, interreligious, and intersectarian. At the interreligious level, by using the objective symbols of the stigma of the Dhimmi, the poet, although he is apparently only creating a poetic image or simply denigrating his praised enemy, intentionally or unintentionally highlights the stigma of followers of other religions. At the interfaith level, it is not a hot, objective, and bodily attribute, but rather a personality labels that followers of two religions have used together; They show others as misguided and wrong. At both of these levels, the orientation of the conflict is antagonistic and eliminative, but at the inter-sectarian level, we encounter two categories of othering. In the familiar type, the narrator criticizes the other's gloomy and ascetic lifestyle, his own path, or some of the hypocrisies associated with that seemingly strict life, and in this way calls the other to an open level of life-meaning. However, in the inverted type, the narrator, on the one hand, denigrates the other by semantically ...