According to Tafkik School rooted in Mirza Mehdi Isfahani's ideas, ta'vil (esoteric interpretation) is exclusively done by the Infallible (a.s.) and, in fact, others are never allowed to carry out ta'vil unless they have to do so under highly specific conditions.Based on this viewpoint, ta'vils carried out by other exegetes, scholars especially philosophers and gnostics have no credibility and they are warned not to risk carrying out ta'vil. Proponents of Tafkik School hold that ta'vil concern the whole Quran and not merely the equivocal verses and to understand it, one should refer to hadiths. This paper delves into the approach of Tafkik School towards ta'vil.

Haghaegh al-Tafsir is believed to be one of the oldest works of interpretation in Islamic gnosis. This work of interpretation is a compilation made up of Imam Sadegh's (a.s.) interpretations, ibn-Ata's interpretation, abol-Hossein Noori's interpretation and Hossein ibn-Mansoor Hallaj's interpretation. The documentary and content analyses on Haghaegh al-Tafsir reveal serious doubts about the part of this work attributed to Imam Sadegh (a.s.). However, some statements of his interpretation are seen in other authentic Shiite texts. The interpretive narrations of Imam Sadegh (a.s.) are either the statements of great Sufis attributed to him or they are real narrations from Imam Sadegh (a. s.) which have gradually assumed a different character among Sufis. Since Solami is among the outstanding Sufi figures of the fourth and fifth century (AH) and he has trained scholars such as Goshairy and Sa'labi, he has created his work of interpretation out of those works of interpretation in order to collate and verify the principles and fundamentals of the Sufism based on seir-o-solook (spiritual journey). The ta'vils of this work of interpretation are different from esoteric ta'vils and an attempt has been made not to let its ta’vils become a pretext for denial of the literal meanings of the Quran. Thus, the opinions of scholars such as Siyooti and Zahabi who have considered this work of interpretation and esoteric interpretations identical are not reliable.

Shaykh Shahab-al-din Suhravardi is the first Muslim philosopher to look into the Qur'an and hadith for evidences for his philosophical theories. In this way, he tries to find the most reliable knowledge of the ultimate truth.In this article, the authors analyze Suhravardi's viewpoint on hermeneutics (ta'wil) of religious texts. They argue that based on his theory of imagination in the domains of epistemology and ontology, Suhravardi finds it necessary to go through a process of ta'vil in order to attain and observe esoteric truths. He considers such a process to be multi-leveled and hierarchical, and by such understanding he solves the problem of the contradiction between the oneness of truth and the plurality of ta'vils which rely on one's preunderstandings.

Among Muslim thinkers, Mulla Sadra and Ahsai are two important figures who have specific approach to the cognitive extents of the wisdom in understanding of the Qur'an as a revealed text.One of the consecrate conditions of Mulla Sadra view about Ta'vil, is that from his point of view independent comprehension of Qur'anic Verses is permissible, but Ahsai believes that Ta'vil should not be contradictory with common apprehension of Qur'anic Verses as well as Traditions.Moreover, Sadra believe that internal authority can help to reason's intergrowth and prevent it from imitation and solidity. So, he never considers religion without rational principles. But Ahsai in no way believe in independency of the wisdom, and maintain that understanding of the religion by intellectual reasons, independently, is not allowed.So, Mulla Sadra takes reason as a necessary means for understanding of Qur'an and Traditions. Whiles Ahsai, is more conservative in this respect and oppose with any form of relying on the argumentations of human intellect.

The course of exaggeration has impressed scholars to such an extent that they themselves have exaggerated some teachings and virtues of the Infallible (p.b.u.t). The present article seeks to offer a criticism on one of their works entitled The Influence of the Exaggerators’ Thoughts on Some Work-Oriented Shiite Exegetes written by Beman-Ali Dehqan and published in Pazhouheshnameh-e Quran va Hadith, No. 5.

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.

Mystics and Sufis have always used the verses of the Holy Qur'an to express the concepts and terms of theoretical and practical Mysticism,they did not consider any language more efficient and profound than the language of the Qur'an to express their mystical discoveries, intuitions and experiences. Therefore, many meanings, interpretations, Ta'vil and referent of many verses of the Qur'an can be found in the texts of Mysticism and Sufism. The main focus of this article is to find the referent of Quranic verses in these texts. The selected mystical texts of this article are in Persian. At the beginning of the article, the definition of referent is presented in the context of semantics to distinguish it from the words "concept" and "meaning", and then the definitions of referent and its difference with Ta'vil in the Quranic sciences are explored. Finally, examples of these referents of Quranic verses are mentioned in these texts. "molook" and "Qarye" in verse 34 of Surah An-Naml, "Keramat" in verse 70 of Surah Asra, "Amanat" in verse 72 of Surah Al-Ahzab and the words "Serate Mostaqim", "Taq'va" and "Hava" are examples that have been incorporated in twenty Persian mystical texts.

Undoubtedly, one of the dangerous blights which has afflicted the narrative interpretations and the interpretive narrations are the exaggerative ideas and beliefs of the narrators which have sometimes led to hadith fabrication or semantic forgery and incorrect ta'vil of the Quranic verses. Developing cognizance of this phenomenon especially in the field of interpretive narrations involves some problems: the precise meaning of exaggeration and its bordering line with the real virtues of the infallible leaders of the religion (a.s.), the required criteria for the recognition of exaggerators and their exaggerative beliefs as well as the exaggerating narrators or narrators accused of exaggeration are not that much clear. Some of the questions dealt with in this article are: What kind of role and influence have the exaggerators had in fabrication of interpretive narrations and/or false ta'vils? What is the number of the narrators accused of exaggeration and the exaggerated narrations?

Mystic and sufis consider to ta'vil of the quran therefore have special understanding from quranic verses and compare their belief and behavior with it. Nazzam Nishaburi, scholar of eight or nine century in "ghara''ib alquran wa ragha''ib alfurqan" presents his ta'valat that take effect from author of "ta'vilaj najmiyah", "Najm aldin Razi" be known as "dayah". He acknowledges this derivation from "Razi" and attempts to choice ta''vils that outsight and insight of quran together be considered. According to Nishaburi''s proficiency in Arabic literature and his theosophical property'' we try to compare and analysis these ta''vilat of tow scholars. Nishaburi precis Razi''s topics and in cases changes content and literature of them or adds mystical topics to them. In some cases Nishaburi states independently tavil of quran that be comparable with principles and methods of mystical interpretation of Razi. This article analyze and describe this ta'vilat.

Mu'tazilites interpreted the Quran relying on their own belief system and centrality of human intellect and in cases where their interpretation contradicted human intellect and their belief system, they resorted to ta'vil. Their belief in man's freedom in his deeds, purification of God from incarnation and evils, rejection of superstitions and myths, and denial of intercession and the like gave extension to their ta'vils. Making use of instruments such as intellect, literature meaning vocabulary, semantic structure of statements, well-known readings of the Quran, and sound narrations, they interpreted the Quran and got so involved in a kind of extremism in intellectual ta'vils that their Ash'arite and Sunnite opponents accused them of senselessness and interpreting the Quran by their personal opinion.