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Since the second century AD Sufi-es have entered the concept of "love" in his speech,and so they defined a new relationship between themselves and God, Although initially this relationship met with opposition from scholars and speakers, but gradually found its place in Sufi-es discourse Finally, in the beginning of sixth century attempt of Sufi-es in along four these centuries to define and describe of "love", Sufism enter in new stage which saw its glorying in the centuries from 6 to 8th. In this study author wants to analysis of basic and secondary cosmological viewpoints of Sufi-es about love. Author with this goal, by study and analysis of ontological and structural metaphors in conceptual metaphor theory has searched these viewpoints and finally has approved that metaphorizing of Sufies since the beginning show their viewpoints to this concept. These two standpoint aroused of two basic structural metaphor: GOD IS SULTAN and GOD IS BELOVED.

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This article has been written with the aim of how Rumi expresses in the face of Quranic verses and narrations and the quality of using rhetorical tricks in explaining mental concepts and mystical terms. The authors first read Rumi's Masnavi by examining verses from six books in a random manner and analyzed interpretive metaphors based on the theory of cognitive semantics, after stating the theory of semantic semantics and conceptual metaphor according to this theory, among the forms of conceptual metaphor, ontological metaphor was examined and the evidences of interpretive metaphors have been analyzed in three branches of metaphor by interpreting Quranic verses and hadiths, by interpreting mystical allegories and terms, and finally metaphor by interpreting Masnavi anecdotes. In this study, library method and content analysis were the most effective in interpreting mystical terms and allegories. This indicates that Rumi has described his mystical concepts and mystical experiences after their interpretation in order to objectify them, in the name of objective writings to convince the audience and express mystical emotions. In this process, in some interpretations, he has sometimes described one mental thing with another mental thing or an objective phenomenon with another objective thing.

1. Introduction
The current research was conducted based on the views of Lakoff and Johnson, two important theorists in the field of semantics.  Cognitive metaphors play an important role in conveying meanings and perception of abstract concepts.  Cognitive metaphors are structured in various formats, each of which in some way conceptualizes and makes the language knowledge understandable; among these structures are conceptual metaphors with its sub-branches; that is, ontological, structural and metaphorical metaphors. The authors, however, have analyzed conceptual metaphors of the ontological type in Rumi's Masnavi.
Research question:
The main question of this research is that, based on the theory of cognitive semantics, which sub-branch of conceptual metaphor did Molavi use the most in using interpretive metaphor to objectify mental concepts?  Also, what are different formats of interpretive metaphors in Mawlavi's Masnavi and which type has been most frequent?

2. Literature Review
Regarding interpretive metaphor, which is rare in the field of theorizing, we can only refer to Modiri and Malmir (2015), in which the narrative and literary aspects of the interpretations of Molavi's poetry have been analyzed.  Also, Malmir and Maleki (2014) have examined the narrative and interpretation aspects of Persian poetry. The present article, which has analyzed the interpretive metaphors in Rumi's Masnavi based on the theory of cognitive semantics, is a new and novel research, and no research was found specifically on this topic.
    

3. Methodology
This article, which was done using library method based on data analysis and description, proves the effectiveness of cognitive semantic theory and the contemporary theory of metaphor in objectifying the abstract and deep mystical concepts in Mawlawi's Masnavi.

4. Results
To make his mental concepts and mystical experiences more objective after his interpretations, Rumi described them with objective names to convince the audience and express his mystical emotions. In this process, in some interpretations, he sometimes described one mental thing with another mental thing or one objective phenomenon with another objective thing.