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The present paper concentrates on four critical editions of The Boostan compiled by  sa’di . The writer tries to compare and contrast Dr. Gholamhosein Yoosofi’s edition with those of Soodi , Dr. Mohammad Khazaeli and Dr. Anzabi nejad _ Ghara baghloo . Then , he interprets the poems and discusses the documentation of some vocabularies .

 

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There is an inevitable relation between philosophical hermeneutics and Literary theory, especially Reader-Response theories. It springs from phenomenological approach in philosophical hermeneutics and phenomenological predecessor of these theories. Indeed, in this point of view, philosophical hermeneutics is an Existential philosophy on the interpretation of the text. Philosophical aspect of philosophical hermeneutics is based on the Existentiality of it. Furthermore the Existence that Gadamer and Ricouer consider, is an interpreted Existence; as a result, the interpretation of text, is in the center of hermeneutical views of Gadamer and Ricouer. The difference between their sights is a subsidiary difference pertaining to the main difference which is their ways towards Existence. The most important difference is related to Ricouer's epistemological model and Gadamer’s ontological view in the process of interpretation. The main difference is in fact the base of the other subsidiary differences: temporality; linguistic; dialectical and objectivity. In this article I'm going to discuss the relation between philosophical hermeneutics and literary theory and then describe the views of Gadamer and Ricoeur on text I will compare the interpretation models in Gadamer’s and Ricoeur’s point of views on text in accordance with the four differences mentioned. Finally I will draw a total conclusion form all the discussed matters.

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Suhrawardi’s hermeneutical approach to the elements, components and narratives of the Shahnameh, as they are expressed in his mystical treatises, delineates the metamorphosis of the epico-mythic Weltanschauung into a mystico-gnostic worldview. We will best understand this metamorphosis by contrasting the hermeneutical principles of Suhrawardi with those of Ferdowsi in interpreting various myths and epic narratives. Ferdowsi’s hermeneutics can be described as “logocentric,” a term which highlights the role of λόγος in imposing a rational interpretation on the seemingly illogical and counterfactual aspects of myth and epic narrative. In contrast, Suhrawardi’s hermeneutics is dominated by different ontological and epistemological principles that turn it into what can be designated as “radical hermeneutics,” a theory of reading whose radicality consists in making the Erlebnis of the reader and his or her intentiō lectoris the focal point of interpretation. The paper will scrutinize the way in which Suhrawardi interprets the epico-mythic elements of the Shahnameh as mystical symbols in the context of his Gnostic and illuminationist worldview and thus metamorphoses the epic into the mystical.

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 Akbari.M.,PH.D.  
 Fazaeli.H.               
Abstract:
           
For a short period, Afghanistan was a republic (1973-1978) and was then taken over by a communist regime. This new regime apart from being influential on a political level also left a deep imprint on culture and literature. During the regime’s early political life, the influence was more destructive than constructive. Everything was interpreted in order to serve the communist goals. Red, which was the color and symbol of socialist countries (including the former Soviet :union: and Communist China), made its way into Afghani literature in a very radical manner. Everyone, regardless of their social strata as well as the intelligentsia reacted to this excessiveness, a phenomenon reflected in the poems of Leila Sarahat.
In addition, Russian literature, such as the works of Pushkin and Dostoyevsky left a palpable impression on the literary culture.  In the beginning the Russian novels were introduced through translation done by Iranian writers, subsequently the work of translation was taken over by Afghanis themselves
In its later political years, the communist regime of Afghanistan tried to make a compromise and opened its political and cultural scene, which contributed to the growth and development of various cultural activities. It can also be said that the communist regime helped create cultural change and new literary trends outside Afghanistan itself, a literature of resistance, a literature of the Afghan Diaspora.
 
 

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Eyn-ol Ghozat Hamedani is one of the prominent scholars and theosophists in the field of literary theory with lots of in-depth studies in this area. In his four excellent works, he has introduced fresh and unique ideas regarding the criticism and interpretation of the literary texts, among which one can point out: the relationship between expression and meaning; words’ connective and separative forms with respect to the meaning and content; the relation between poem and prose, and the mentality and the viewpoint of the reader; the impromptu writing especially in three stags including childhood, the state of wisdom, and the state of being in love. This study intends to analyze Eyn-ol Ghozat Hamedani’s works based on the frameworks proposed by him.

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Gorji . M. , PH.D.
 
Abstract
 
Mosa and Xezr story is one of the symbolic stories of the Holy Quran repeated in the literary mystic texts that researcher interpreted this story because various elegance and massages. The writer of this article analyses Mathnavi and Maghalat Shams about the mentioned tale despite the critic of past interpretations and based on Gnosticism and non Gnosticism  poems.
The writer believes that Mowlana pointed this tale in the Mathnavi that interpret in spite of past interpretations and other cases in the mathnavi. Mowlana found this tale based on Mosa and Xezr and preferring Mosa over Xezr.
The writer shows triple proofs and believes Mowlana in this article interpretation used on Kashfolasrar Meibodi or probably  used other source that  has been source of Meibodi in the Kashfolasrar.
 

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  Taheri.Gh.,PH.D.
Abstract
 
Holly Koran when inspired to Prophet Mohammed from God is pay intentioned by his companions and he explained it occasionally. Because, it’s lingual structure, textual meaning and rhetoric was extremely unique. Therefore, interpretation of Koran was started from companion’s period and spread in later times that Islam and Moslems were increased. In the Islamic civilization, deferent methods used for the Holy Koran interpretation, such as lexical and grammatical, philosophical and political and mystical approaches have been come into existence historically.
Mystical interpretations made in the first centuries were in form of complied works too. But, a few mystics have produced scattered interpretation in their works among which Shams al din Tabrizi is one.
In his only work, namely Maghalat e Shams, are interesting interpretational theory and new hermeneutics from a few verse of Koran. He has claimed, in somewhere, that he has not used early works. This paper deals with his approach and interpretations and compared it whit other works. Shams, in his limited interpretation, wink at lexical, historical and philosophical methods. He interprets the verses according to his personal mystic experience.
 
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Karami.M.H.,PH.D.
 
Abstract:
 
This essay discusses the meaning and explanation of some verses from the story of Rustam and Isfandiar. The author, at first, narrates the some verses enjoying difficulties and goes on with controversies on the meaning of them and then gives the explanations and meanings that are written in the books of other scholars such as: Dr Eslami Nadushan, Dr Anwari-Dr Shoar, Dr Rastegar Fasaei, Dr Joweini, Dr Shamisa, Dr nazari  and Dr Nazari-Mr Moghimi.
   The author narrates the meaning of the verses and then explains the likely difficulties or deficiencies of those books and at the end gives the new or more practical meanings of the verses.
 
 

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Allegory represents a type of thinking and world view as well as a style of speech in Molavi’s works, Masnavi in particular. In Molalvi’s “allegoric philosophy”, what makes necessary the use of this approach – as the principal narrative style of the tales – is the necessity to carry ideas over into sense impressions. Molavi presents the theoretical foundations of this thought in Fihe-ma-Fih, and practically portrays the thought in the Masnavi.   This allegoric philosophy which is based on the two-dimensional nature of allegory – narrative surface structure and intellectual deep structure – furnishes the tale with a double structure; one functioning as literary allegory and the other as spiritual and philosophical allegory. In the writer’s narrative style, this leads to the reduction of some essential elements of a story such as suspense. It could be seen that in the Masnavi’s stories the two structural dimensions mix along the narrative line of the story in a form known as “representation building”. Another manifestation of allegory in Molavi’s works is “allegoric interpretation”, used to describe the coded and implicit themes of stories, whose main function in all its forms is “to teach”. 

 
 

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Gorji.M.,PH.D

 
Abstract:
 
One of the 260 stories of the Masnavi is a short and untitled tale whose exact source is not known. It comes under the story of the Saba people in Part III. No-one among the exponents has commented on it; some have given only a few hints. They have simply interpreted the symbols or explained the lexical elements. Of course Molavi himself has addressed it later in the story. I believe that none of the researchers and commentators has examined the said tale without attention to Molavi’s own explication or structurally as an independent story. In this paper I try to come up with a new reading of the story. I am of the opinion that all parts of the story must be interpreted as a whole and in a unified context or discourse chain in relation to the preceding stories. Based on this approach, as the story’s structure is analyzed and its elements examined, another interpretation is provided with attention to the problems of contemporary man. This is not seen in any of the previous sources. The said allegoric story owes its special treatment and imagery to the imagination of Molavi. It has its roots in the poet’s stream of consciousness and religious mythology - such as the story of Joseph and the dreams of Egypt’s ruler, and the tale of Abraham and the four birds - as well as in dreamlike surreal images. This relatively short story contains great universal points and messages for lonely human beings who are stranded in the contemporary world. Describing the major potential woes and problems of humans, Molavi explains and analyzes these ills and finally proposes ways of getting rid of them.
 

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 Nabilu.A.,PH.D.
Abstract:
This articles is concerned with Molavi’s aim in telling fables and shows his special interpretations there. Over 50 tales in the Masnavi draw on animals, and Molavi has used some 38 types of animals in the interpretation of his thoughts and ideas including birds, beasts, domestic animals, sea creatures, insects, etc. Donkey has the highest frequency of occurrence in 7 stories, while lion, cow and dog have the most frequent recursion in 5 stories each. Of the 38 animal characters, 31.5 percent are birds, 39.5 percent are beasts, 16 percent are domestic animals, 8 percent are sea creatures, and 5 percent are insects.
   Through the decoding of symbols in these tales, some 76 interpretations are retrieved, most of which are concerned with God, perfect man, and worldly man, as well as his bad personality traits. Most of these interpretations end with valuable notions, such as the story of man’s soul; death, the hereafter, and the resurrection; the story of God and the prophets and their opponents; the supremacy of inner senses over outer senses; the divine support for God’s good worshippers; the rituals of praying; a comparison of mystics and those fond of appearances; and dozens more great notions. In his interpretation of these stories, Molavi explains profound mystical ideas and complex notions of human knowledge. In many cases, these notions and interpretations somehow replace the story, and then Molavi goes back to the story saying over and over again that the tales and allegories fall short of reflecting those profound notions; he shows a sense of pity at these devices’ failure to capture those ideas.
   This study classifies the animals named in the Masnavi as well as Molavi’s own interpretation of them, plus their frequency of occurrence. The results are shown through the use of graphs and tables.
 
 

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"Rooting" and "originality" of the vocabularies are considered as two important axes for the correct equating in the translation and interpretation process of Holy Qur'an. In this regard, this study tries to apply them in the Quranic "Saleya" root. This root has been used 25 times in the Quran in various structures and different meanings are given for it, among which "entering" is most often seen. Also, due to the similarity of this root and the "Salava" root, it has usually not been paid much attention to it, and even some have not realized the distinction between these two roots. According to the dark meaning of this root and its uses in the Quran, this research seeks to provide a clearer meaning of this root than what had come in most Persian translations of the Holy Quran and some of the interpretations by relying on the first hand dictionaries and some of the early interpretations, as well as the dictionaries of the Sami and Afro-Asian languages in the field of Semantic studies with a descriptive-analytical method and referring to academic resources. According to the conducted studies, this root originally meant "necessity" and "communication", and then used in its other meanings such as: "to receive heat of fire", "to be turned" and "to enter".

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The purpose of the revelation of the Quran is human's guidance, excellence and evolution; since The Qur'an has called itself the guidance book, all verses that have directly or implicitly pointed to scholarly topics. Therefore, all verses are in direction to this goal. Hence,in the translation of these verses, it is necessary to transfer these to audiences as much as possible because the ignorence or error in translation, deprives them of the correct understanding. On the other hand, the contradiction between science and religion occurs more likely as a result of the opposition to the emergence of the elemental with the experimental intellect. Therefore, the exact translation of the scientific verses has a role in understanding the Qur'an, besides it steps along pace in resolving the misgiving of the conflict between religion and science, as well as the discovery of the scientific secrets of the Qur'an. This paper which is organized by analytic and descriptive approach, has tried to translate the scientific verses of the Qur'an in the field of human creation correctly and study five chosen translations. Explaining errors in the translations of these verses is one of the most important result of this research like error in the mention of the equivalent and the referent, also unbeleiving in the existence of scientific material in the Quran, not referring to the interpretation of scientific verses and natural sciences.

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. Dream is one of the most important elements of modern novel. In Derakht-e anjir-e ma’ābed, the only modern novel by Ahmad Mahmoud, this element plays a key role. At the beginning of the novel, Alamdar-e Avval, mentions his dreams and the Alamdar of the next generation narrates those dreams and finally the Alamdar of the third generation writes down those narrations. Alamdar’s dreams are obscure and complicated and challenge the reader. Besides, later in the book two dreams by Mard-e Digar and Sarmast-e Bakhtiari are narrated. The major dreams form the first chapter of the novel have not been studied analytically yet. This research offers an analysis of these dreams by summarizing the dream in the author’s own language and with the help of Freud’s method in the Interpretation of Dreams based on genetic structuralism according to which different parts of the novel find their meaning only in a general structure.

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M. Sarrafi.PH.D.
 
Abstract:
The present essay is written through a referential method for the analysis of bird symbols in Rumi’s work; Massnavi. Once the author derived all the functions of birds, he categorized, described, and also explained the symbolic concepts of each through context analysis as the major technique. On the basis of these findings, there are about 30 birds mentioned by their names, while about 100 birds are mentioned without referring to their actual names. These create merely a part of Rumi’s creativity in symbolism. One of the most significant findings of this paper is; regarding the final analysis of birds; they are actually a symbol and sign of fate of the human soul within the prison of body and the materialistic world.
The meanings and symbolic concepts of birds hold an inseparable connection with their natural characteristics. Furthermore, the religious, cultural, and mythological teachings, which have been created about each of them throughout time, all enjoy a stunning role in the particular concepts given to them by Rumi. In overall it can be said that some of Rumi’s interpretations and understandings on the birds are quite new and innovative; while some of the others are rooted within the cultural traditions. The construction of symbolic concepts regarding birds in Massnavi derives from Rumi’s unique and special approach on one hand, while it is the result of his personal findings and understandings added to his potentiality and talent on the other hand.
 
 

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Majid Sarmadi.PH.D
Mahmood Sheikh
 
Abstract   
This paper intends to elaborate on Meibodi’s interpretative method, and through focusing on both Moses’ life story in Quran and Kashf-ol-Asrar, leads to the division of the Third Interpretation of his mystical interpretation in two parts; first the paraphrase of genres and, second the subtle points and epigrams related to mysticism. Through emphasizing on the analysis of Meibodi’s method in interpretation and paraphrase of Quran, it makes an attempt to pave the path for a deep understanding of mystical interpretations; especially Kashf-ol-Asrar. The mentioned interpretation, Kashf-ol-Asrar, bears an incomplete paraphrase to a limited extent. Still, the writer discovers and explores a considerable extent of epigrams and mystical points through a variety of methods; by emphasizing on two concepts; affection and sincere attention, while in most cases the epigrams lead to proving the virtues of Prophet Mohammad and his close household nation.
 
 

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ntroduction
Since about a century ago, Iranians have been careful in facing the social developments of other nations and the implementation of the "development" paradigm in Iran and third world countries. And gradually their thinking has reached a degree of maturity to start an official effort to replace this paradigm.
A review of Iran's social history from 100 years ago until now, clearly indicates that Iranians have continuously observed the social developments of other nations and with the coming of the Pahlavi period, they witnessed profound spatial changes in Iran.
These developments took an organized form especially during the second Pahlavi period, and many programs were prepared in the field of administrative organizations, buying satellites, establishing a nuclear power plant, building big dams, creating a modern army, etc. The implementation of these programs in several decades was followed by a national review of what had happened. The general understanding of the society based on the emotional wisdom of what had happened can be summarized in a few basic points.
What has happened is pushing Iran towards a country with mass consumption and leading to dependence on foreigners.
The class gap and the population of the poor have increased drastically every day.
Nomadism and muralism are in danger of extinction
Environmental vulnerability has become a serious problem
Iran's cultural and historical identity has been exposed to destruction and its major change has manifested as a fundamental attack )Crossing identity, history and security(.
Theoretical foundations and objectives:
This article followed a comparative logic and mostly analyzed the differences between the development and progress paradigms. Also to run the progress paradigm it is tried to benefit from the executive structures of the development paradigm
Methodology
In order to achieve the goals of this research, at first, the bases and foundations of the development paradigm (Rusto in America), the land use paradigm (the French and the Germans) and the regional foresight paradigm (the European Union) in terms of epistemology are investigated, and according to the definition of paradigm according to Cohen, the semantic variables of each paradigm are indexed. The semantic variables defined for each paradigm were:

• The Hometown  of paradigm

• The Doctrine of paradigm
• The goals of paradigm
• The final destination of paradigm
• The executive subsystems of paradigm
• The ideological contexts of paradigm

After recognizing each of the semantic indicators of the paradigms, the recognition of these semantic indicators was discussed in the paradigm of progress. This work was done based on the latest version of the Paradigm of Progress document at the Iranian Islamic Pattern Center. In the next step, to compare these paradigms with each other, “Nich method” was used to calculate their spatial distance. The degree of difference of each in the field of Hometown, Doctrine, and Goals was determined. This comparison has followed “Jeanette's method” of analysis.
Findings:
Investigations showed that the four paradigms in spatial planning have sometimes fundamental differences in terms of Hometown, Doctrine, and Goals. These differences in their Hometowns, Doctrines, and Goals are different from what is discussed in the progress paradigm of Iranian society, and therefore, a review of the theoretical foundations of social and spatial evolution in Iran requires a serious revision.
Conclusions:
For the implementation of any paradigm, three systems (scientific-philosophical, governance and cultural) are necessary Which can generally be summarized in the following cases:
Borrowing the executive organization of the "development" paradigm is one of the valuable experiences, the use of which can reduce the fifty-year period of the progress paradigm to one or two decades.
Certainly, the implementation of the progress paradigm cannot be implemented without having three systems of "governance", "scientific" and "cultural", and this is the most important achievement of the development review and international experiences of several decades in the development paradigm.
In the field of philosophical and scientific system, although the combination of the field knowledge and the university is a suitable combination, but the change in the content is necessary both in the field of knowledge and in the university. Iranian scientists and researchers in both areas should define indicators that can continuously and intelligently evaluate the paradigm elements and the extent to which they have been achieved.
In the realm of culture, the tricks and techniques of the evangelists are very rich and only updating them and their form of presentation should be adapted and updated according to the taste of today's societies. In this matter, the main axes of the norms of the progress paradigm should be placed in the agenda of the cultural trustees and help in all processes that can transform these norms into social behavior at various scales.

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The two Qur'anic words, 'osr' and 'yosr', require a revision of transcripts and interpretations. Most interpreters, and commentators have received the equivalent of "ease and simplicity" for the matter of "yosr" and "hardness" for the matter of "osr." The most important form of error in accepting this concept in verses 5 and 6 of the Sura "Sharh", is the mismatch between the verses and the truth. On this basis, most commentators have used the term "maa" in these two verses as meaning later, and They are influenced by a syntactic rule and a poor narrative and believe that the message of verse 5 and 6 of this sura is that it is two easy with every difficulty. The present article seeks to retrieve the notion of "Osr" and "Yosr" , with the descriptive-analytic method. The retrieval of the concept of "Osr" (difficulty) and "Yosr" (development), and also the study of the correct meaning of the term "Maa", Expresses a concept that has been neglected by most commentators and that concept is the expression of a divine tradition in verse 5; and the consolation and calm of the Prophet on the sixth. Therefore, the reason for the repetition of the verses is not emphasis; but each of the two contains an independent message that has been analyzed in this paper.

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Conjunction style is one of the most widely used styles in the Arabic language, especially in the Holy Quran which prevents repetition by attaching a phrase into another phrase and results in brevity to the word. The first phrase in this style is called "subordinate word in conjunction" and the latter phrase "primary word in conjunction" which these two phrases are principally joined together. But sometimes the two phrases are separated by a phrase that belongs to both of them. Based on this research, this phenomenon has a semantic function and actually represents the difference between subordinate word in conjunction and primary word in conjunction to interact with the meaning of the common sentence (word occurrence + disjunctive phrase). With a descriptive-analytical method, the present study has investigated this phenomenon in the examples of the Holy Quran. The results indicate that the mentioned phenomenon as a semantic index phenomenon has not been recognized and interpreted by translators and has attempted to convey its meaning except in a few cases. In the meantime, that interpretive and communicative translations, which are more open-ended than literal translations, have had a better response to this phenomenon.

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Manzar Soltani, PH.D
Abstract:
 
Sanayi has interpreted some of the verses in the Holy Quran regarding how they relate to his own works. In these interpretations, just like the other mystics, he seeks to express his own individual impressions and views rather than interpreting the verses. The point is, in some cases his interpretations differ with others, enjoying subtle, delicate and innovative insights and images which offer a uniquely mystical and literary value to his work.
This essay primarily categorizes Sanayi’s interpretive attitudes on the basis of their form and kind, and following it his approaches are criticized and analyzed. This is done in a manner that first of all Sanayi’s views about verses on unity and its related topics are expressed, and then his interpretations on the verses about the prophets, and especially Prophet Mohammad, are analyzed. Following these parts, the interpretations given on matters such as human creation, blessing, decent safe-keeping, repentance, fate and destiny are surveyed. In all these cases, Sanayi’s views are compared with the views of other mystics and analyzed too.