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. .

Belief in the exoteric and esoteric meanings of the Quran, or in other words, the exegesis and ALLEGORICAL INTERPRETATION of the Quran is one of the controversial topics that the researchers of the Quranic and Islamic sciences have paid special attention to. They have established criteria and standards for mystical INTERPRETATION, understanding the truth, and the interior of the Quran. The present research examines three important criteria for the esoteric INTERPRETATION of Surah Ghadr as follows: the relationship between the external and internal INTERPRETATION of the Quran, the absence of exegetical meanings against religious rules, and the absence of exegetical meanings against enlightened intellect in the esoteric INTERPRETATION. The results of this study show that the esoteric meaning of Surah Ghadr corresponds to the principles and rules of mystical INTERPRETATION, that is, the exoteric meaning of this Surah is hidden in its esoteric INTERPRETATION and does not contradict the rules of Islam and enlightened intellect.

Purpose: The science of INTERPRETATION, as the most important science responsible for understanding the Qur'an, needs to be methodized and updated so that the teachings of the Qur'an can be used easily for all classes of people. In the present study, the meaning of "future research in INTERPRETATION" is the ability to create desirable models for more efficient INTERPRETATION in the future, by using scientific tools, creativity and relying on the foundations and rules of INTERPRETATION and compensating the damages of INTERPRETATION in the past.Method: This research, with descriptive analytical method, answers the question, what are the fields and requirements of future research in INTERPRETATION? Findings: The results of the current research are based on the fact that special attention to the Qur'an, as the most important source of INTERPRETATION, rationality and methodical consideration in INTERPRETATION, attention to the prerequisites of INTERPRETATION, INTERPRETATION based on the requirements of the time, the need to pay attention to thematic INTERPRETATION, studying on the history of INTERPRETATION and observing the manners and conditions of INTERPRETATION are one of the most important requirements of INTERPRETATION in the future. Results: Considering the developments that will take place in the field of knowledge, methods and expectations from science in the future, the INTERPRETATION will also change. For this reason, in order not to cause various damages to the INTERPRETATION of the Qur'an, it is necessary to pay attention to the various contexts, principles and requirements of the INTERPRETATION of the Qur'anic commentators and scholars.

In some Shiite traditions, the word "Rabb (Lord)" in verses of the Holy Quran has been translated or interpreted to some of the Ahl Al-Bayt (PBUH). The existence of such narrations has caused some commentators such as Abu Al-Hasan b. Muhammad Tahir Fatuni (d. 1139 AH) to turn to a broad INTERPRETATION of this word to Ahl Al-Bayt (AS). To explain such an INTERPRETATION, some have paid attention to the use of this word in Arabic for Malik and its use in the Holy Qur'an for other than God. It seems that the evidence given for such an INTERPRETATION is not enough and the usage of this word in the Quran evokes divine meanings. The narrations that have been presented to prove this point of view do not imply this at all, and there has been confusion in understanding it. Either it does not have reliable documents and sources, and there is evidence of doubt in attributing them to the Imams (a.s.), or in its text, there has been a distorted INTERPRETATION of the meaning.

ALLEGORICAL INTERPRETATION is one of the significant topics of Quranic sciences and theology, which plays a key and practical role in understanding the Quran and hadiths, particularly some verses related to nouns and attributes. Not accepting ALLEGORICAL INTERPRETATION means ignoring the infinite depth of God's Word and falling into the trap of analogy and embodiment. From the beginning of Islam, Islamic denominations and Muslim scholars have had different views on the INTERPRETATION of Islamic scriptures, to the extent that some have caused the distortion of the religion and deviation in people's beliefs by being lenient in interpreting the religion. The first contention concerns the difference between tawil (ALLEGORICAL INTERPRETATION) and tafsir (INTERPRETATION). The ALLEGORICAL INTERPRETATION of the texts is not in line with the simple INTERPRETATION in a way that if the apparent understanding and explanation are not acceptable in a verse, we can turn to the ALLEGORICAL INTERPRETATION. Rather, it is an independent matter and only within the authority of the most knowledgeable and refined people. Therefore, with a minimal view, some people like Mohammad Hadi Marefat and Nasr Hamed Abu Zayd consider ALLEGORICAL INTERPRETATION as a type of INTERPRETATION and deem it permissible for all people through simple rules. After stating the literal and technical meaning of tawil, this research explains, investigates, and evaluates the theory of tawil from the perspective of the two Quranic scholars.

Ferdowsi has encountered an important issue during the narration of Shahnameh, and that is the dominant viewpoint of his era about myths. It seems that the age in which Ferdowsi lives is one of the flourishing periods of rationality in Iranian history. Accordingly, how could Ferdowsi’s attitude towards myths be configured? Due to the fact that some myths are completely free of the principles of ration, and Ferdowsi has to reconcile the external world of his intellectual age (the fourth century AH) and the internal irrational world of myths, intermingling such different worlds is possibly a huge task for Ferdowsi to perform. This article aims to explore through what methods and techniques Shahnameh faces the mythological systems. Thus, after dividing the forms of myth INTERPRETATION to ALLEGORICAL, nominal, Euhemeristic, and physical ones, and finding cases of these forms in Shahnameh by using imperfect induction, we try to provide an optimal answer for this question.

The main axis of this article is the  25 letter of Ayn-Al-Qudat Hamadani which in the atmosphere of modern hermeneutics is paid attention very much. We in this article consider and criticize the post-modernity INTERPRETATION of the mentioned letter and then compare the view point of Ayn-Al-Qudat with Hisam Al-Din Chalabi's expression about Molavi's words and Ibn Arabi's thesis on the ALLEGORICAL INTERPRETATION of the Quran. We also put forward another INTERPRETATION about the hermeneutical thesis of Ayn-Al-Qudat.

As the most important theological source in Christianity, the Bible needs to be interpreted. Among Christians, the INTERPRETATION of the Bible (Old Testament and New Testament) was done in two literal and ALLEGORICAL forms from the very beginning of its compilation. The adoption of these two interpretive methods among the early Christians was not unrelated to the interpretive methods used by the Jews. As a solution to many theological issues in the Christian community, the ALLEGORICAL method received more attention. On the other hand, literal INTERPRETATION created challenges and deviations that were regarded as heresy by the church councils. The foundation of these biblical INTERPRETATIONs was laid in the early centuries, the age of Church Fathers. The two main schools of Antioch and Alexandria developed at the same time, the former representing the literal method and the latter representing the ALLEGORICAL method. This study tries to examine the ALLEGORICAL method while expressing the effect of Jewish interpretive methods on the Christian community, especially some church Fathers in the patristic a period. The findings show that the ALLEGORICAL method has had its ups and downs and marked a change in the history of Christianity. Due to going to extremes in the ALLEGORICAL method of INTERPRETATION, the only solution was to let the church monopolize the INTERPRETATION, a decision which had its own consequences and led to widespread criticism of the INTERPRETATION of the Bible.

The Article Semantical INTERPRETATION of the Decisive and ALLEGORICAL Verses of the Quran authored by the learned scholar Dr. Ja'far Nekounam was published in No.16 of Pazhuhesh-e Dini Journal. The article concluded that fetneh (sedition) refers to the otherworldly torment, the ALLEGORICAL verses are exclusive to the Resurrection verses and ta'vil (esoteric INTERPRETATION) of these verses is their external realization. The article further concluded that rasekhoon fil-ilm (those firmly rooted in knowledge) are believers in the Revealed Book and zaeghan (heretics) are the idolaters of Mecca.The conclusion of the present paper is that fetneh does not refer to the otherworldly torment, the ALLEGORICAL verses are not exclusive to the Resurrection verses and ta'vil of these verses is not their external realization. The paper also concludes that zaeghan (heretics) are not the idolaters of Mecca, but rather they are the hypocrites, some of the believers in a Revealed Book, the misled scholars and the cruel caliphs.

Rumi is sometimes seen as a means of God's mercy. Sometimes refers to the manifestation of the mercy of God in creation, creatures, how not science, can be created. God's mercy is for all creatures. What is the religion of no religion and what they are good or bad? For the grace of God, there is no non-stop. Masnavi is the mercy of God, or general or specific, a special grace of God, the prophets and saints to be good humans.Is God mercy in all time, including the specific people?Is God's mercy also is general public?  According to Rumi, is the adsorption and desorption of mercy.