The european modern age has been considered as contemporary with renaissance so as the issue of seperation of religion and politics is one of its key concepts. This discontinuity predisposed the emergence of modernism view with the axis of human’s self-founded intellect and the earthly politics project so that it lead to thought production based on the seperation of politics and religion.But in 20 th century, we observe the return of religion to politics field and political theorizing in this field. The beginning of theorizing in political theology can be observed in the views of German intellectual “Karl Schmit”. Through the new interpretation of christian theology, he rejected the thesis of the seperation of theology and politics. the problem of this paper is that what interpretation of political affair, schmit offers based on the theological propositions and what new understanding of religion and its relation with political affairs proposes? Schmit considers religion as the social life foundation and defines political affairs in relation with politics. In his view, the political concepts are the traditional form of theological concepts.

Within Tractatus and other works related to Wittgenstein's early philosophy, the concept of "nonsense" is a central one and of great importancem which was the subject of several interpretations. Among them, traditional (metaphysical) interpretation is a lasting one which P. M. S. Hacker, G. E. M. Anscombe and Hans-Johann Glock are its major figures. According to this interpretation, Wittgenstein maintains that there are a kind of truth which are "ineffable", including ethical and religious truths. Also, there are commentators who has used this kind of truth to conclude that Wittgenstein could (or should) be considered as continuing the negative theology tradition. In this paper, after articulation of traditional interpretation, the relation between Wittgenstein and negative theology will be studied. In the end, we will pose some critical remarks to show that, despite some priliminary similarities, not only Wittgenstein's philosophy has nothing to do with negative theology, but it is in a totally different direction than negative theology, even against it.

The three expressions of muhkam (explicit), mutashaoih (ambiguous), and tawll (hermeneutic interpretation) are Quranic terms and since long ago Muslim exegetes have had different views concerning thier meanings and extensions. In his Taf\1r al- mlz71n, Muhammad Hossein Taba1abai refers to 16 views concerning the meaning of muhk{l/n and mutashabih and disagrees with all of them. Instead, he poses the 17th view without referring to any criterion in this regard. This article does not intend to offer a new interpretation of this verse, for this issue is a secondary study. Put in other words, by studying the epistemic foundations of each exegete concerning those verses on God, the author tries to show their relationship. The conclusion of this research is that those who believe in tanzlh (declaration of incomparability) theology, consider the tanzin:i verses of the Quran as-- explicit and the tasnl51hiverses as ambiguous. On the contrary, those who believe in tashblhl theology consider tashblhI verses as expilicit and tanzthtverses as ambiguous. Both parties try to interprete ambiguous verses in a way to be in harmony with expilicit verses so as to bring about uniformity in the geometry of their epistemic views.

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.

Adl, as one of the theological foundations of reading the relationship between the two sexes from the perspective of the Holy Quran, has found a special place among Muslim women thinkers. In such a way that one of the main foundations of modern feminist readings of the Holy Qur'an is reliance on justice as a theological basis, new-thinking women consider the condemnation of femininity in traditional interpretations as a result of the centrality of hadiths in the interpretation of the Qur'an, the human mistakes of the commentators, and not considering the gradual approach of the Qur'an towards equality. Some Shiite mujtahids, by accepting the same human identity of both sexes, consider justice in adopting appropriate approaches to gender differences in the form of rights and duties, in individual, family, and social fields. In this context, neo-thinking women believe in egalitarian justice and Shia thinkers believe in meritorious justice. This research examines the justice between the two sexes in the Qur'an from the point of view of Shia thinkers and feminist readings using an analytical-applied method

The reasoning of verse 101 of Surah An'am regarding "the impossibility of God having a child due to not having a wife, despite the creation of Jesus (a) without a father and the creation of Adam (a) without a father and mother, is apparently a source of doubt. On the other hand, the beginning and the end of the verse with the middle of the verse in a conflicting manner have caused doubt in the power of the Lord and the apparent weakness of the verse in answering the polytheists and unbelievers who believe in the child for God, has created doubts on the surface, which are both epistemic and Rhetorically in conflict with some teachings and components of the miraculous structure of the Holy Quran. In this essay, an attempt has been made to identify the source of the doubt, and provide a suitable revelation, rational and historical explanation about it. The result is that the two reasons of gradationality of the reasoning and its invalidity and the revelation of the Qur'an in the language of the people and the culture of the time are the main reasons for the suspicion of the verse and its apparent conflict with the miraculous eloquence of the Holy Qur'an, which considering these factors and other sciences of interpretation, especially the context of sentences and verses, not only the mentioned multifaceted doubt will be removed, but also another shining face of the verse will be displayed.

The current research has examined the role of Fakhr Razi’ s theological fundamentals in interpretation of verses that deal with predestination and free will. Needless to say, subjective interpretation must be avoided in interpretation of Quranic verses. A good example from subjective interpretation is when the interpreter’ s unverified personal views and fundamentals stemming from inaccurate inferences affect his act of interpretation. This research shows that Fakhr Razi's deterministic view has had a great impact on the interpretation of verses that are related to determinism and free will. And the fundamentals he has accepted are incompatible with many verses of the Qur'an. Although Fakhr Razi has deterministic point of view, but pretends to oppose it. Relying on his personal point of view, he clearly ignores the apparent meaning of some verses and imposes his deterministic point of view on the Qur'an while interpreting verses that deal with predestination and free will. It is a clear example of subjective interpretation.

"Quran by Quran interpretation" is one of the valid and effective methods in the field of Quran interpretation. However it is vulnerable to bias of interpreter, insofar as even some of famous interpreters could not avoid it. This study is an attempt to show how theological biases of Qurtobi affected his "Quran by Quran interpretation" in "al Jamea le Ahkame el Quran". The research indicates that Qurtobi had ignored some of the important interpretation principles to prove his theological views or engaged "the Quran by Quran interpretation method" in inappropriate ways.

The present article examines the theory of transversal interpretation of the theological verses of the Qur'an (verses referring to the names and attributes of God) in the school of Ibn Arabi. The issue of transversal interpretation is one of the important issues of the school of Ibn Arabi. It affects the interpretation of the theological verses of the holy Qur'an. Interpretation is possible in two different ways: longitudinal and transversal. In this context, interpretation means moving above the surface level of the theological verses to their inner level to get access to their longitudinal meaning. In longitudinal interpretation, the interpreter tries to derive a long chain of compatible meanings from the essence of the verses without making any modifications in the form of the theological verses. In transversal interpretation, unlike longitudinal interpretation, the meanings are arranged horizontally with no semantic unity. In this type of interpretation, the mystic tries to consider the theological verses in a broader context compared with longitudinal interpretation with the aim of extending the word of God in the realm of transverse meanings as well. One of the most important results of this research is the introduction of the foundations of transversal interpretation of the Qur'an, the need to observe or not to observe the unity of meaning in the Qur'an, a multi-dimensional view of the Qur'an, and the diversity of interpretation in this school. The method adopted in this article is an analytical one.

The wise process of revelation of the Qur'an in 23 years was able to turn a polytheistic society into a united monotheistic nation. The discovery of this process depends on achieving the method of the Qur'an in raising the issue of monotheism based on the revelation of the Qur'an. In this research, focusing on the levels of theoretical monotheism, part of this process has been followed and significant results have been achieved by using the new style in interpretation which is called Tanzili thematic. On this basis, the Qur'anic method in dealing with the topic of monotheism does not start from the zero point of belief; Rather, it has taken the unity of the Divine essence and oneness for granted. And the Quran has widely proposed other levels of monotheism, such as monotheism in divine sovereignty, monotheism in creation, and monotheism in belief/knowledge. Although the study of the process of reasoning on each branch of monotheism is far beyond the scope of an article. But the nullification of the ceremonial and true birth of God Almighty shows that in accordance with the descending order of revelation, a rational policy has been followed in the fight against superstitious beliefs. Using the gradual method, non-detailed and detailed, telling stories and parables are some of the approaches that have been used in this regard.