Dēnkard (Acts of THE religion), written in Pahlavi, is a summary of 10th-century knowledge of THE Mazdean religion and is described by Jean de Menasce on THE title page of his translation as a ‘Mazdean encyclopedia.’ THE Dēnkard VI (Book VI of THE Dēnkard) is representative of late antique and early medieval Zoroastrian ethical ideas. This article analyzes Book VI of THE Dēnkard based on modern moral philosophy and introduces it as a candidate for early consequentialism and capitalism. THE first generation of Iranian studies scholars in THE late 19th and early 20th centuries such as Buch, Darmesteter, and Menant were aware of THEse concepts and even explained some of THEm, but THE next generation did not take THEm seriously. This article also analyzes paymān (THE ‘right measure’), that is THE ancient Iranian ‘golden mean,’ in Book VI of THE Dēnkard and shows THE similarities and differences between paymān and THE Aristotelian ‘golden mean.’ Probably, due to THE biblical tradition in THE INTERPRETATION of ancient religious texts or THE anti-utilitarianism and anti-capitalism atmosphere in THE second half of THE 20th century, many scholars like Shaked inclined to THE view that paymān is THE main ethical principle of THE Dēnkard VI and neglected its consequentialist and capitalist concepts.

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.

THE lack of Quranic approaches in THE production of Quran-based humanities is still felt, despite THE predominance of THE philosophical approach in critical approaches to modern humanities, which has become very common in THE Islamic world and in Iran for several decades. It seems that THE capacity of THE method of THEmatic exegesis (al-Tafsīr al-mawdū'ī, Arabic: التفسیر الموضوعیّ) in this regard, can be used to bring THE Holy Quran into THE field of humanities. THEmatic exegesis, according to wheTHEr its subject is inside or outside THE Qur'an, has several functions in criticizing THE structure of modern knowledge and scientific research, as well as THE production of Islamic humanities. It is possible to make use of THEmatic exegesis of THE inside of THE Holy Book of Quran in order to “fundamental criticism” of THE general fundamentals of humanities -THE fundamentals of epistemology, axiology, ontology and anthropology- and it is also possible to use THEmatic exegesis for constructing and producing foundation of humanities obtained from THE Holy Quran. It is used by THEmatic INTERPRETATION exegesis of THE outside of THE Holy Book of Quran -such as Shahīd (martyr) Sadr’s interrogational approach- to answer THE problems of humanities and this process faces challenges such as THE complexity and multiplicity of THE “subject” of THE humanities that exist in modern terminology of this field. It can be used in order to solve this issue in some cases to know THE process of THE change of THE components of THE modern of THE conceptual history’s approach and also by analyzing THE issue into several components can be shown that THE components are not necessarily a product of THE modern era and can be followed up in THE Holy Quran and can be found up in THE Holy Quran. THE perspective of THE Holy Quran, after that, regarding THE modern subject in THE desired field by THE “combining” of THE results obtained based on THE THEmatic INTERPRETATION.

This study explores THE distinguished Persian Sufi mystic Shaykh Maḥmūd Shabestarī’s Golshan-e Rāz, or THE Rose Garden of Mystery. Adopting a hermeneutic approach, it scrutinizes THE intricate spiritual journey towards divine realization delineated in Shabestarī’s poetry, utilizing qualitative content analysis of original texts and INTERPRETATIONs by scholars such as Lāhījī and Ibn Turka Iṣfahānī. THE main question THE paper addresses is this: “How can THE spiritual journeyer overcome obstacles—particularly ‘oTHErness’—and achieve unity with THE divine Essence within THE framework of Islamic mysticism, as interpreted through Shabestarī’s teachings in Golshan-e Rāz?” To answer this inquiry, THE paper addresses pivotal questions concerning Shabestarī’s depiction of THE spiritual journeyer’s path, its stages and challenges, and THE critical role of THE human form in divine manifestation. THE study underscores THE necessity of overcoming duality and distinction, alluding to THE transformative nature of THE journey that necessitates self-purification and THE cessation of oTHErness. Findings from this study provide an enriched understanding of Shabestarī’s thought, contributing to THE discourse on Islamic metaphysics. It presents valuable insights into THE spiritual journeyer’s path, offering a comprehensive INTERPRETATION of THE challenges, practices, and transformative experiences leading to divine realization and unity.

In this paper I return to THE familiar territory of THE Lord-Bondsman "dialectic" in Hegel's Phenomenology of Spirit in order to raise THE question of THE relation of Hegel's use of THE THEme of recognition THEre to Fichte's. Fichte had introduced THE notion of recognition in his Foundations of Natural Right, to "deduce" THE social existence of humans within relations of mutual recognition as a necessary condition of THEir very self-consciousness. However, THEre it also functioned as part of a solution to a problem within THE work on which THE THEory of rights was meant to be based, THE earlier Foundation of THE Complete Wissenschaftslehre of 1794-5. In Hegel's classic account in chapter 4 of THE Phenomenology we find recognition offered as a solution to a problem within an account of "self-consciousness" that has a number of clearly Fichtean features. But I suggest that to THE degree that THE lord-bondsman episode THEre expresses any "THEory of recognition", it is not Hegel’s own THEory but raTHEr his INTERPRETATION of Fichte's, a THEory of which he is critical. Freed from this misleading assumption that THE "lord-bondsman dialectic" represents something deep about Hegel's own philosophy, we might THEn be more able to get clearer about Hegel's actual views about recognition and THE role it plays in his own philosophy.

One of THE most frequent rules in various areas of demonstrative jurisprudence of Two Major Sects of Islam religion is a rule that is known among Shīʿa as “tolerance in THE evidence of traditions” (Arabic: التسامح فی أدلّة السنن) and in Sunnī as “latitudinarianism in documents” (Arabic: التساهل فی أسانید). Believers in THE general application of this rule have based it for reasons such as consensus (Arabic: إجماع), tradition famous through practice (Arabic: الشهرة العملیّة), and rational judgement (intellectual judgement) and a group of aḥādīth (Arabic: أحادیث, plural form for ḥadīth, literally “talk” or “discourse”) called “Akhbar-e- Man Balagh” (Arabic: أخبار من بلغ). THE understanding of THE aforementioned narrations and THE extent of application of this rule has caused a conflict of opinions among scholars. THE narrations containing THE excellences of suras of THE Holy Book of Quran is one of THE fields of application of THE rule of tolerance. THE present research has explained THE types of exposure to this group of narrations based on THE rule of tolerance by using descriptive-exploratory method and using library sources and seeks to find a suitable approach about narrations of THE excellences of suras (chapters) of THE Holy Book of Quran. THE interaction with THEse narrations is organized based on a special reading of THE rule of tolerance in THE selected approach, which is based on a rational INTERPRETATION of THE contents of Man-Balagh (Arabic: من بلغ)’s narrations and is compatible with THE indications of some verses and traditions. THE use of weak narrations containing THE excellences of suras (chapters) will be permissible based on this approach considering three conditions and without any certainty of attributing THEse narrations to Sharʿ (Islamic rules).

THE focus of this study is primarily on “THE discrepancy in mentality as an important factor affecting family problems and divorce”. For this purpose, some minor studies were conducted each of which experimentally examined different aspects of mental discrepancy in Iranian families. Almost all of THEse studies showed that permanent disputes and divorces resulted from THE differences in THEir world-views, thinkings, and impressions in THEir mutual affairs. At last, THE THEory of Homogamy with two major revisions were used to explain THE reasons and causes of family problems and divorce which were confirmed in minor studies and cases.

To evaluate THE effects of different treatments on seed dormancy breaking of Notobasis, two separate experiments were conducted at Agricultural Sciences and Natural Resources University of Khuzestan, in 2017 with three replications. THE first experiment included nine physical, mechanical and chemical treatments (control, surface scarification, intense scarification, one and two weeks of chilling at 4°C, soaking into hot water for two hours without scarification , soaking in 25°C distilled water for two hours with scarification  and acid treatment for six and 12 minutes) based on completely randomized designs (CRD). THE Second experiment was hormone priming arranged as a factorial experiment based on completely randomized design with gibberellin concentrations (0, 200, 400, 600, 800 and 1000 ppm) and priming duration (12 and 24 hour) as THE treatments. THE highest seed germination (40%) obtained from 12 minutes of acid treatment. Results showed that seed germination reached to 100% after priming seeds with GA3 concentrations for 12 hours. However, increase THE priming durations to 24 hours, significantly declined seed germination to 47% in 200 and 400 ppm of GA3 concentrations. THE Increase of GA3 concentrations in 12 hours led to a linear reduction of T50 from 31 hours in 200 ppm to 19 hours in 1000 ppm). In 24 hours of priming treatment, T50 followed a Gaussian function and THE highest T50 (92 hours) was obtained from 600 ppm. It is recommended to immerse THE seeds for 12 minutes in sulfuric acid and prime with 400 ppm GA3 acid for 12 hours to break dormancy and increase THE vigor index.