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.

Tabatabai’s theory regarding the interpretation is based on the Quran. In his view the interpretation is not of concept type but is of objective affairs. His purpose of objectivity is not personage objectivity but his purpose is out of mind. He believes that all the verses of Quran have interpretation. In Ghazali’s view interpretation has two aspects, one relates to fundamental meaning and another relates to dream interpretation. The role in the balance in his view is very prominent to explaining the Interpretation. In his view the Interpretation at first relates to concept types and secondly relates to personage.

There are many factors in interpretation process of a text and in this article the role of rational evidence-the popular concept in Osoul fiqh-as one of these factors in interpretation of Acts has been studied. Although rational evidence in Osoul fiqh is usually studied as a source of legislation, but it also has other functions such as its perceptual and interpretative role. From one side using rational evidence in interpreting legal propositions needs to justify the necessity and explain its consequences and on the other hand it requires responding to the criticism that this article will study them. The most key aspect of the necessity of this theory is validity of rational evidence because of its certainty. One of the most significant consequences of this theory is the recognition of rational evidence as a source of law and one of the most important criticisms of this theory in addition to the lack of criterion for evaluate reason and rational evidence, is the conflict between rational interpretation and Interpretive theory of intentionalism-which is proposed in Hermeneutic science-, it may be argued that the use of rational evidence as an external factor in interpretation process prevents commentator from understanding of legislator`s intention. Therefore, while rejecting the relative objection to the legislations derived from rational evidences, it has been tried to prove that accepting the role of rational evidence in interpretation of the law does not lead to ignorance of legislation and legislator`s place.

Although the present article addresses a philosopher interpreter, but it is to say that Sadr al-Mutiallihin’s exegetical method is comprehensive and that he has made use of rational, traditional, and intuitive methods in his interpretation of the Quran. Similarly, in the field of exegetical trends, although the prevailing trend in his interpretation is mystico-philosophical, but sapiential (hikami) is a more befitting name for this prevailing trend; because, as much as his philosophy is transcendental and consequently sapiential and different from other current philosophies, so also his interpretation is transcendental and therefore sapiential and different from other interpretations.

One of the most accepted and acknowledged methods by exegetes for interpreting the Quran is the “Rational Interpretation Method.” In the beginning, it was mentioned in the speeches of the Prophet and his Households. Also, it was accepted today due to the spreading of philosophical, ideological, and rational studies. Tasnim and al-Mizan tafsirs are two of the best-known examples of adopting this method.This article uses a descriptive-analytical method to study the nature and domain of rational tafsir. Based on the results of this study, different opinions about the meaning of rational tafsir were recognized. One opinion considers rational tafsir as the use of rational reasoning, while another opinion presents it the same as reason-based (ijtihādī) tafsir, and another opinion shows it as the use of one’s opinion in interpretation. One more opinion defines it as the scientific interpretation, besides that, an opinion describes it as the use of evidence and reasoning.Among all of these opinions, the most accurate is the one that explains the rational tafsir to be an interpretation of the Quran by using rational proofs. The results that are obtained by this research about rational tafsir with respect to its domain, include experimental reason, theoretical reason, and practical intellect. Rationality in interpretation has different uses, such as analyzing information, solving the obvious conflict among the verses of the Quran, meditation, and showing and explaining the intellectual messages that it contains.

Interpretive styles, such as discount interpretation, play a role in discovering a serious divine purpose. There is no doubt that there is no reason to monopolize the understanding of the Qur'an in the style of the current Mus'haf. The problem of this research is that the rationale and principles of discount interpretation as one of the interpretive styles are based on what rational and narrative arguments. A descriptive analytical study of the evidences of this issue indicates that the ijtihad of the order of the Mus'haf, the lack of impediment to the confinement of the arrangement of the Surah for interpretation based on the order of revelation, the prohibition of the Shari'a, the communicative and educational biography of the Prophet, the Mus'haf of Amir al-Mu'minin The Ahl al-Bayt in the order of revelation and the citations of the Imams in the order of revelation in the interpretation are the arguments of the proponents to prove the religious permissibility of this style. Maximum observance of the principles of discount interpretation such as: pivotal guidance, reliance on the Qur'an in understanding, gradual revelation, interference of verses in Surah, etc. provides an efficient and responsive interpretation.

Rationalism in the Qur' an is regarded as an efficient and advanced method used by those who are interested in finding religious realities from the outset of Islam until now in order to discover various needful phenomena in different times and its various functions caused religious thought to be promoted.Investigating the nature of rationalism and its function in the Qur' an and its role in the evolution of religious thought, this article has explained its most important functions (evolution in social thought, revival of religious knowledge and its improvement, profound intellectual developments, evolution in the political system of Islam). Then by marking the viewpoints of religious thinkers, it proves these functions based on rational, Quranic, and historical basis.

We are... So, to reframe the inquiry: who are we on a metaphysical level? Which aspects of ourselves are the most universally representative of who we are? How do we fare in the face of the passage of time? For decades, philosophers have debated the concept of diachronic personal identity, which focuses on the question of what keeps us alive. An intricate debate has developed between those who hold the body view (animalism) and those who hold the psychological view (memory) on the question of who we are. The two groups will eventually become so firmly set in their views that they will be unable to compromise. Hylomorphic animalism, or the view that humans are rational animals, living bodies made of prime matter and a rational soul, is an alternative answer to this divisive question that I propose in this study, following in the footsteps of Aristotle and Aquinas. We only survive if matter and rational souls do.