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.

Throughout history, the art of musical performance has continuously posed a critical challenge to musicologists. How do musicians create an expressive performance? Are there given and conscious set of rules that govern musical expression or is interpretation an intuitive act where it is neither learnable nor capable of being instructed. This article reflects on the art of interpretation as one of the most fundamental pillars of musical performance and explores inherent musical elements which shape musical expression. While making an effort in instigating the need for a deeper and more sophisticated approach to the performance of instrumental repertoire, , the article introduces a model for a deliberate and determined process of interpretation in which three fundamental layers are recommended in order to define musical parameters that enhance expression. The three layers, namely the Structural layer, the Aesthetic layer and Musical motion and dynamism are each separately discussed and the parameters underlying each layer are categorized. Although all examples are cited from the flute repertoire, the article's treatment of the examples is transparent and clear-cut and suitable to appeal to all instrumentalists. While providing a pragmatic approach toward simple guidelines for the art of interpretation, the model helps to enhance cognitive capabilities and analytical insights in performers and provides them with a strong basis for aesthetic and artistic judgments which could be used while learning and performing musical works. Within the classifications made under each layer; the Structural layer clarifies the relationships embedded in the phrase structure and highlights the importance of a hierarchical organization of the motivic and melodic divisions in the phrase and calls it the most critical structural consideration in the path to appropriate expression. In the Aesthetic layer, knowledge of historically informed performance and stylistic approach to the music of each period has encouraged the author to highlight and elaborate those elements of performance practice that help performers make aesthetic judgments and cultivate elements intrinsic in the musical style of each epoch. Consequently, aesthetic elements that lead performers to better understand the structural differences in the music of each period are explained in an attempt to clarify ambiguities in performance practice and to encourage the practical application of highlighted elements while performing on modern instruments. In the final but most important layer called Musical motion and dynamism the article has identified elements that present themselves as the source of motion in music. Motivic pulse, melodic inflection, accentuation, and gradations in sound are categorized as the elements that shape melodic motion and dynamism. While emphasizing the critical role played by this layer, the article posits the important position assumed by musical pulse versus meter and tempo and underlies the importance of grouping structures in the formation of musical tension and release and melodic span and closure. In conclusion, the article encourages performers to consider the vital position of the body in the dissemination and management of the flow of energy through musical performance and postulates that musical expression is the sole outcome of embodied performance.

Objectives: A progressive writing aimed at identifying a variety of mystical interpretations as a way of interpreting and expressing the variety of this interpretative method. The division, along with the analysis of species, will be useful in the field of teaching and interpreting interpretive material. Method: The present study is conducted using descriptive-analytical method and based on library documents. Results: 1-Due to the fact that the Quran and human beings are the essence of the Qur'an, man is a mystical commentary. 2. Books of the interpretive method in the division of mystical interpretations refer to two or three types of mystical interpretation. 3. Mystical interpretations from the past have gone through their evolution and should be recognized. Conclusion: The mystical interpretation is divided into two categories: practical mysticism and theoretical mysticism, 1-practical mysticism, including inward interpretations (totally opposite to extremes) and to some extent in accordance with appearances (moderation), and Sufi interpretation including: Ramsey interpretation, , Discovery, inspiration, sexuality and the conjunction of meanings. 2. Theoretical commentary includes interpretation based on theoretical mysticism and anthropological interpretation.

Qunavi’s Miftah al-Ghayb is the most important work that was written in the knowledge of theoretical mysticism and also Fanari’s Misbah al-Uns as detailed description on Miftahal-Ghayb, having shared in arguing mystical topics. But the last chapter at the beginning of the Misbahal-Uns, is devoted to spiritual journey that Fanari in this chapter states the way of Khwaja Abdullah Ansari, in Manazelal-Saerin that, in fact, rewriting Farghani’s design in Montahal-Madarek, because Farghani, Khwaja Abdullah’s spiritual stations of the journey in accordance with the principles of the his master’s school, Qunavi, written and practical mysticism is studied from the perspective of philosophical mysticism.Imam Khomeini also has writing commentaries on this chapter of Misbah al-Uns that considers Khwaja Abdullah’swaystations, with Farghani statementand designs newfound points, particularly in terms of theoretical mysticism. Indeed, the commentaries are Imam Khomeini’s reading of Farghani’swaystations of the wayfar, thatin total, has written empathetic.

Human is an end in itself; this is Kant’s second formulation of categorical imperative, which has proved to be the most practical one for him. What is meant by "end in itself" as opposed to being "merely as a means"? How can we apply this formula in practice. What is the relationship between this formula, which appears to be teleological, and consequentialism and utilitarianism in ethics? These three basic questions form the focus of the present paper. However, our emphasis is on the third one. First, we will briefly explicate the second formula. Then, we will discuss the application of this formula as well as the negative and positive judgments drawn from it. Finally, we will refer to an interpretation by David Cummiskey who argues that a normative consequential moral system can be deduced from this formula. This interpretation will be meticulously examined.

The Institute of Advanced Archeological Implications of Taunkun Sanktah and Bercey Nashandand. A group of people with the effects of the interpretation of the priests of the Sea of Mwaj and the lamp of the Wahaj after the death of Maulana Shihab al-Din, Omar Dulat Abadi, the first day of the reign of Hisham Qamaray, was the source of the correction and resolution of his decision. The first question is the question of the effect of the functions of the explanatory office. The Office of the Interpreters of the Sea of Mwaj by Rohas Taasir, Ahl Sint, Maatour and Rawayat Est. Dr Ja Jae Mten, with the stories and novels of Dastani Qurani based on the st. In particular, the paraphrasing of the Qur'an is interpreted by means of an explanatory statement and the raising of the thumb of his tongue. Explanation of a particular method of selecting a particular device or its cause due to the demands of special systems presented by Shunde. It is also the result of the serenity of the Church of the SubGenius. Translation of Quranic verses and its meanings. Explanation of the translation of the verses of the Qur'an. Within the framework of the prose of poetry, poetry, Arabic poetry, and Persian literature, Newswandh Dar-ein Koshidah Taizh Maher Roche Analysis and Characterization of the Content of Schnannanden and Bercey of the interpretation Office of the Republic of Iran, Zabbani, Adbay and Sakhtarı Baharaljawj by Pradzad, and even a Knowledgeable interpretation.

Commentators have a different performance in usage of traditions in interpreting of verse 14 of Surah Ale-Emran. Some of them mentioned the blaming traditions of women and others quoted the praise traditions. Blaming Traditions, introducing the women as string of Satan and instrument for sedition and temptation of men. Thus, these traditions recommend a limited relationship between men and women. In contrast, the praise traditions, drawing a positive approach to the woman and described it as the highest earthly pleasure and introducing the righteous woman as the best thing in the world. Prophetic traditions with the praise approach are in line with the necessity of enjoying of the blessings and worldly pleasures and the means to conceive them in order to attain the blessings and pleasures of the Hereafter, But the traditions of blaming, with an inappropriate portrayal of the woman, are in a deliberate approach and do not seem to fit the concept of the verse. Among the interpretations using traditions for interpreting of the verse 14, Exertional interpretations tend to be more pleasing to blaming traditions, but in the most of traditional interpretations, the enjoyment of this pleasure has been taken into account. This article is a descriptive study that examines the performance of commentators in using of traditions as main source for interpreting of the verse 14 of Surah Ale-Emran.

One of the reasons that has been cited for the possibility or impossibility of understanding the Qur'an for the general public is the narrations forbidding the interpretation of opinions. This descriptive-analytical study seeks to express the shortcomings that have been done in the process of quoting these narrations by proponents and opponents, and by emphasizing the appearance of these narrations, while criticizing both views, has tried to provide a meaning that in addition to documentary Being free from verses and narrations is free from the shortcomings of the other two perspectives. The result of this study is that what has caused the difference around these narrations is the confusion between the meaning of "interpretation" and "understanding" of the Qur'an,Because basically the subject of these narrations is not the possibility or impossibility of "understanding" the Qur'an, but the subject is "interpretation", which is fundamentally different from "understanding". In fact, these narrations are explanations of the Qur'an and in line with it, they seek to understand that interpretation is not basically a human matter, but only he himself knows the meaning of the word of truth and the duty of creation,Contemplation is reasoning and contemplation in the verses. There is other evidence that proves that this honor has been delegated to the Prophet (PBUH) and his guardians (AS).