In this paper, I address the issue of the possible applicability of the ideas of Karl R. Popper’s social AND political philosophy in the contemporary political life of postcolonial countries. Through reference to the reception of Popper’s philosophy in Central AND Eastern Europe, I argue that Popper’s writings were effective in catalysing the political wholesale transformation by undermining Marxists’ pretensions to scientific status rather than through his anti-utopian AND anti-revolutionary political recommendations. In the context of attempts to apply Popper’s ideas in postcolonial countries, especially Sub-Saharan Africa, I claim that the influence of Popper’s social thought on the politics of those countries may not be as effective as expected or desired.

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.

Considering the fact that the words in the intra-religious attitude are considered in two ways, the first is towards jurisprudential words AND the second is a rational AND conceptual view focusing on their meanings. we have tried to deal with one of the most important issues of intra-religious attitude with a rational approach by descriptive AND analytical method, which is the category of "hermeneutic INTERPRETATION" of words, especially the most influential idea of INTERPRETATION & that is the view of the "spirit of meaning" of Ghazali. After Ghazali, Ibn Arabi used this theory of Ghazali regarding the development of meaning in creating his new idea, AND by re-reading Ghazali's idea with a MYSTICAL approach, he presented his own theory regarding the expansion of meaning. While accepting the argument of the focal point of the theory of the spirit of meaning, he removes it from the exclusivity to the "linear", AND for this purpose, he brought up arguments as well as the Conditions of Hermeneutic INTERPRETATION in this regard. Ibn Arabi's arguments on transversal INTERPRETATION include new formulations in the argument, which after him, this theory was favored AND accepted by Mulla Sadra, AND then it was accepted by his students.

This paper is seeking the features of MYSTICAL AND spiritual INTERPRETATION of the Koran. Mysticism means an understANDing of the internal implications stemmed from spiritual journey AND fighting with one's soul. In this MYSTICAL practice, in addition to attention to the internal meanings, the external meanings are also intended. The main question of the research herein is the what AND the features of the methodology of this type of INTERPRETATION. The paper has used descriptive analytic method through library research to investigate the subject matter from the stANDpoint of the Koran AND hadith. This paper is claimed that through the mentioned interpretive method one can have a novel comprehension of the Koran which is different from other methods. This profound comprehension, emphasizing the core of the Koran AND relations, the objective AND purpose of the Koran, follows the unfathomable guidance resulted from the verses AND the relations. Accordingly, understANDing the Koran is not merely the outcome of the mental activity, nor is obtained only through knowledgeable instruments including conjugation AND literature, AND the like. These kinds of sciences are adequate to only achieve the superficial AND the outer cover of the Koran. UnderstANDing the profound meanings of the Koran AND the gist of science, AND the monotheism of the Almighty necessitates the existing AND intuitive understANDing of the Almighty AND going through spiritual journey through sharia austerity AND pure praying. Heartfelt faith is obtained merely through intuition rather than rational understANDing. Once the Koranic truth enters into one's heart, the heartfelt faith AND trust is achieved. Higher than the faith position is the secret intuition of the prophets.

Language, its use, AND its limitations in MYSTICAL discussions have always been one of the most complex issues. The MYSTICAL language, which rooted in the mystic's inner EXPERIENCE, is based on a pre-existing vocabulary with new meanings, as well as on symbols AND metaphors, to retell MYSTICAL EXPERIENCEs. The intertwined set of words AND symbols based on the mystic's inner EXPERIENCE, strengthens the MYSTICAL language. Mystics AND MYSTICAL philosophers have been among those who have taken this issue seriously. The intricacies of language in Islamic mysticism are well demonstrated in Ibn Arabi's works, especially in his INTERPRETATIONs of Qur'anic verses. Ibn al-'Arabi interprets the verses from a completely different point of view, AND even gives completely contradictory INTERPRETATIONs to the appearance of the verses. On the other hAND, in Zen Buddhism, we have many contradictions in religious sayings AND anecdotes. Suzuki, the great contemporary thinker of Zen, finds these contradictions natural. In this research, we examine the position of language AND its functions in Ibn Arabi's mysticism AND Zen AND show in a descriptive-comparative manner what Ibn Arabi as representing Islamic mysticism AND Suzuki as representing Zen have their views on. The purpose of this study is to create new perspectives on comparative studies of mysticism. The findings of this study can be stated by Ibn Arabi AND Suzuki as ineffective in conveying MYSTICAL EXPERIENCEs, but the approaches of each of these thinkers to use language in the transformation of EXPERIENCEs is different.

MYSTICAL INTERPRETATION is one of the interpretative ways which is based on preconceptions like mysteriousness of revelation AND of the religious language, the necessity of discovering the intention of the qur’anic verses, AND paying attention to the spirit AND truth of a reliable remark. In other words, the most important bases of the MYSTICAL INTERPRETATION are the realization of the inner meaning AND the heart of the speech. Muslim philosophers AND mystics have used the mysteriousness of the religious language in order to discover the inner meanings of the qur’anic stories or to find out the hidden aspects of the religious texts through the “narrative hermeneutics”. This study, based on Ricoeur’s principles, examines the characteristics of the narrative hermeneutics with a descriptive-analytic methodology in the works of the Muslim philosophers AND mystics. The results show that the narrative hermeneutics offers a new reading in this respect through a new approach to religious narratives. Moreover, ,its characteristics of possessing mystery AND, multi-meaningfulness, AND the realization of inner meaning result in new meaning invention as well as the language strengthening. Meta-historicity AND timelessness plot a new arena that converts the natural-mathematical time into the human time which is eternal; in this manner narratives no longer belong to certain people AND cultures but they can rather travel into other worlds AND times. Studying these narratives AND stories in the MYSTICAL INTERPRETATION indicates that their main purpose is not to transfer simple, superficial meanings but rather hidden, unknown meanings. The narrative hermeneutics can thus help decode multiple-layers of meaning.

This paper has intended to compare religious EXPERIENCE with MYSTICAL intuition. Conceptual analysis of religious EXPERIENCE AND MYSTICAL intuition are logically considered as a necessary ground for analyzing their nature. EXPERIENCE may be considered both in usage AND in essence; its usage is a change but its essence is 0f real orders, the deepest one being religious. Apocalypse, intuition AND inspection are known of different meanings for mystics. Observation is MYSTICALly described as the falling of cover AND Divine appearance in heart occurred when the curtains have been put away by leaving habits AND modifications AND performing hard efforts continuously. When analyzing different views on religious EXPERIENCE AND MYSTICAL intuition, one knows them to be common in interiority, containing nothingness, unity, awareness, lack of negligence AND presence. However they happen in different situations. Though Muslim mystics have viewed MYSTICAL observation in a nearly like manner, western scholars have taken different manners when explaining religious EXPERIENCE.

No doubt mysticism is the essence of religious EXPERIENCE AND this EXPERIENCE for both those who have religious beliefs AND those who have not such beliefs typically causes changes in life. Regardless of the difficulty of describing the MYSTICAL EXPERIENCEs which seems very far from the conceptual framework of normal moods, it appears that the similarities among the various religious traditions for various MYSTICAL states can be outlined. These similarities include: the EXPERIENCE of unity, the feeling of being beyond time AND space, sense of sacredness, a sense of joy AND happiness, unity AND awareness of the public with a vacuum AND an eternal ultimate reality. MYSTICAL states can be divided into two distinct categories: transcendent AND immanent. Though Mysticism AND spiritual meditation have some considerable similarities to each other, but they certainly look different. These two MYSTICAL tendencies in east & west religious faiths in the world to be seen with difference. Differences over the INTERPRETATION of MYSTICAL EXPERIENCEs may be caused by cultural AND linguistic differences AND distinctions. Psychological INTERPRETATIONs, neuro psychological AND cognitive science of MYSTICAL EXPERIENCEs of the research approach is innovative in the world.

With the spread of MYSTICAL Persian poetry, Sufi AND MYSTICAL poets used words AND expressions in an idiomatic AND ironical sense to demonstrate their beliefs AND sensations. Wine is one of those words that in MYSTICAL poetry have a special position. This word has left excellent MYSTICAL meanings in Persian prose via its characteristics AND attributes. By entering 'wine' into Persian poetry AND subsequently into MYSTICAL AND sufi poetry, the meaning AND INTERPRETATION of wine was extended AND other words related to having wine, such as wine serving places, kharabaat, intoxication, wine bearer, AND the like, have linked the mentality of poets to the real beloved AND eternal love AND passion of God so that the most beautiful AND lovely features of poetry has been illustrated.