"One of the most crucial philosophical rules and a cornerstone of rational principles is the " Nothing but the One emanates from One." This article, employing a library research method for data collection and an analytical and descriptive approach for data analysis, aims to accurately explain this rule. It also seeks to address the arguments of those who oppose the rule, as they haven't correctly grasped its underlying premises. By carefully considering these premises, we find that the "unity" referred to in the rule is not numerical unity, but rather true, real, and original unity. Furthermore, the "One" signifies a simple entity from all aspects and dimensions. "Emanation " implies direct emanation and illuminative emanation, and "homogeneity " refers to shadowy homogeneity . With these introductions, the meaning of the rule becomes clear: From the One that is simple in all respects (basīṭ min jamī' al-jihāt), by virtue of the principle of shadowy homogeneity (Senkhīyyat ẓillīyyah), and without an intermediary and with an illuminative relation (iḍāfah ishrāqiyyah), nothing but the One emanates.. Indeed, according to the elucidations of Mystics and Transcendent Philosophers (Muta'allihīn), the single effect  that emanates from the utterly simple One (God) is precisely what they call Expanded Existence or Expanded Grace.

Generalizing the concepts that have been raised in the verses of the Quran and their conformity on the new examples are one of the basic concerns of the Muslim scholars. The term "application" and "adaption" are regarded as one of instruments of the fulfilling of this noble objective. Although the attention of the researchers has long been focused on the application and adaptation, in most cases they are general and brief. This writing is a documentary and library research that has been done in an analytic-descriptive way and attempts to study the various aspects of this interpretive rule carefully and accounts and analyzes their applied examples in the life of Innocents (AS). Some of the most important kinds of applications in the life of Ahl-al-Bayt are as follows, representing the position of high Innocents (AS), assessment of deviated and misguided, analysis and critique of social conditions and the occult news.

Presenting the teachings of the Qur'an in other languages is one of the main characteristics of propagating this divine book. On the other hand, the translation of the Holy Quran is influenced by its interpretation and the interpretation of the Qur'an is also influenced by the rules that the interpreter uses in the interpretation, so some interpretive rules (not necessarily all of them) will be indirectly effective in translating the Qur'an. The purpose of this research, which is done by descriptive-analytical method and based on library resources, is to identify and study and explain the role of such interpretive rules in understanding and translations of the Holy Quran. Based on the results of this research, the effective interpretive rules in translating the Qur'an are the rule of using interpretation, the rule of context validity, the rule adaptation, the rule of appropriateness, the rule of permissible validity, the special and general rule, the rule of summary explanation and the rule of attention in a sense that the role of each of them in translating the Holy Quran was also examined in this study.

In order to survive in the complex environment, budget programming or forecasting models have been criticized as inadequate for today’s business environment. Organizations have to use strategic planning to evaluate internal and external situation, then formulate proper strategies and implement them. The key to execute strategy is to have people in the organization understand it. Strategy map has a significant role in the strategic management due to describing strategies of organization and to help people understand strategies. Strategy map is essentially a graphical depiction of the causal model of an organization’s strategy then developing the causal model of the strategy is also important. This paper presents innovative approach to determine causal relationship and levels of strategic objectives in strategy map. For this purpose an interpretive structural modeling (ISM) based approach has been employed to strategy map. This paper also utilizes the Interpretive Structural Modeling (ISM) methodology to understand the interrelationships among the objectives so that those driving objectives, which can affect others and those dependent objectives, which are most influenced by driving objectives are identified. It emphasizes that interrelationship among objectives isn’t only down to up, it is on both side. An actual example of a small case pipe and fittings manufacturing company provides some managerial insights into the methodology.

As a result of rule of law ideal, judges are required to act in accordance with laws. The ideal is justified by some political values: political liberty, legal liberty, personal liberty and equality. Citizens are subject only to the law not to the arbitrary will or judgment of another who wields coercive government power. But in some cases law is indeterminate. In these cases there is an important question: how can the law command when the law books are silent or unclear or ambiguous? There are three theory in jurisprudence: legal positivism, legal pragmatism and legal interpretivism. I reject positivism and pragmatism and urge interpretivism. I believe that it provides a better account of our law.

Ayatollah Khamenei, a contemporary interpreter of the Holy Quran, has utilized interpretive narratives in his commentaries. Given that narratives and the transmitted works of contemporaries of the Quran's revelation constitute a significant part of the reality of Quranic interpretation, and that Quranic researchers have always paid special attention to these narratives, the present study seeks to analyze the function of interpretive narratives in the interpretive thought of Ayatollah Khamenei. In his interpretive works, in addition to employing the Quranic method of interpreting the Quran with the Quran, he has also used rational and scientific methods. In many cases, he has resorted to hadiths and interpretive narratives to arrive at the meanings of verses. While using these narratives, he has also taken a comprehensive look at all interpretive sources. The author aims to explain and examine, using the content analysis method of interpretive narratives, their various functions with a focus on case studies in understanding and interpreting Quranic verses, emphasizing Ayatollah Khamenei’s viewpoint, foundations, and interpretive method in his written interpretive books, which include commentaries on the Surahs of Al-Fatiha, Al-Baqara, Al-Bara'a, Al-Mumtahanah, Al-Hashr, At-Taghabun, and Al-Jumu'a, using library resources. The functions of interpretive narratives in the interpretive thought of Ayatollah Khamenei include: the virtues of the Quran, explaining the causes and context of revelation, clarifying words and semantic layers, explaining key terms, narratives explaining and correcting beliefs, using similes, narratives related to events and applications, explaining legal rulings, differences in readings, and explaining wisdom. Although these are not exhaustive and with further research, other cases can be found.

The Holy Quran in the early years of the arrival of Islam in the land of India as the most important Islamic principle and model was considered by the Muslims of these areas. In the meantime, the migration of Iranian Shiite commentators had a favorable and fundamental effect on the scientific development of the course of interpretive studies, and their first attempt was made to dynamize and acquaint the inhabitants of this land with Quranic teachings and interpretation of divine verses. The peak of Shiite activity in this field is related to the formation of the Deccan Shiite states (1098-895 AH), which Iranians by passing through the stage of evolution (1 –,6 AH) entered the stage of developing interpretation (7-12 AH). During this period, the presence of a large number of Iranian Shiites and the support of the Deccan Shiite rulers for them led to the development and expansion of Shiite activities in religious matters related to the interpretive teachings of the Holy Quran. The present article, with a descriptive-analytical approach and based on primary source historical library studies, seeks to answer the question of how the migration of Iranian Shiites to the Deccan region led to the expansion of interpretive studies of the Holy Quran in these areas. The hypothesis is that the Iranian immigrant Shiites, by organizing interpretation classes and writing books related to this subject, had a great impact on expanding the familiarity of the inhabitants of these areas with the interpretive teachings of the Holy Quran. The results of the research indicate that the Iranian immigrant Shiites, considering the familiarity of the residents of Deccan areas with the Persian language and the support of the Deccan Shiite rulers for them,By forming interpretive classes, they made the residents of these areas more familiar with issues related to the Holy Quran. Also, Iranians have written commentary books and the residents of Deccan have access to these books,They helped them strengthen their understanding of Qur’, anic subjects.

From the viewpoint of Ayatollah Ma'refat, the sources of Qur'anic interpretation include the Qur'an, the tradition of the Fourteen Infallibles: rational reason and empirical science; And since each interpretive method is closely linked to his view of "sources of Qur'anic interpretation", his interpretive method may be termed as "comprehensive ijtihadic method", which includes "interpretation of the Qur'an through the Qur'an", "interpretation of the Qur'an through tradition", "interpretation of the Qur'an through reasoning" and "the interpretation of the Qur'an through empirical science". Ayatollah Ma'refat considers interpretation of the Qur'an through the Qur'an as the best and most solid way of understanding the Qur'an. The role of the Fourteen Infallibles in interpreting the Qur'an is also seen as an instructive and guiding to the methods of interpretation. In his view, a systematic use of the source "reason" in interpretation is essential, and the spread of science and philosophy is one of the factors influencing understanding of the Qur'an. According to Ayatollah Ma'refat, the interpretation of the Qur'an with mystical discovery and intuition is invalid; but if the mystical interpretations have the "evidence" aspect rather than the "reference", they can be accepted in terms of "association of ideas". The Sahabian's interpretive viewpoints can be accepted with certain conditions. The Tabe'ian's interpretive viewpoints are only valid and reliable to some extent, and they are only useful for empowering the interpreter to infer the Qur'an. The interpretation of the Qur'an through viewpoints is also invalid because it is "imposing" a viewpoint on the Qur'an rather than the "interpretation of the Qur'an".

Each of the commentators of the Holy Quran has interpreted it so that great variation in their interpretative books and their writings has occurred. Now the question is that to what extent this variation is permissible and how much it can be extended? Given to the semantic distinction between interpretive approaches and trends that will be discussed, it seems that the development of interpretive trends is more possible than interpretive methods. Commentators have had much speech in this field and have created considerable diversity in the interpretive writings. It can also be said that the range of variation depends on the needs and scientific findings of commentators and regarding interpretive rules. This article has provided a new vision in the field of interpretive trends and necessity of separation between methods and attitudes.