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.

According to the theory of the spirit of meaning, with the interpretation of Imam Khomeini, words have been established for common concepts; That is, they are not established for the concept bound to a certain reference, even if the establisher thinks that the concept is unique to one reference. Thus, there is a common component or spirit among all common words that are in a longitudinal relationship in different worlds. Therefore, from Imam Khomeini's point of view, in establishing the words for the spirits of meanings, what is comprehensive between people and the place of compatibility and sharing between them should be presupposed. But Wittgenstein expressed the idea of family resemblance when he abandoned his earlier essentialism and abandoned the determination of meaning. The concept of family resemblance is explained in the first place by reference to the concept of game. The late Wittgenstein argues that just as there is nothing unique in games that is common to all of them, there is nothing unique in the various uses of language that is common to all, but, just like games, there is a system of overlap and overlap of similarities. But the theory of the spirit of meaning, contrary to the idea of family resemblance, believes in the common essence or spirit that exists in words that have different meanings and are located in multiple worlds at the same time; The very thing that the idea of family resemblance seeks to abolish. Thus, criticizing the theory of the spirit of meaning based on the idea of family resemblance is the aim of this article.

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 theories suggested in Islamic tradition on how to face with similar words in Quran is the theory of putting words forth for the spirit of meaning. It has been stated explicitly by Ghazzali for the first time. This theory has been accepted among mystics and followers and of transcendent theosophy in the history of Islamic thought. Transcendent theosophy has been accepted and used in detail based on a continuum of some foundations by professor Javadi Amoli. As is understood, for him, the theory has been based on: maximum obligation to Arabic grammar in religious texts, insufficiency of Jaheli Arab literature to satisfy the Divine wisdom, rejecting eisegesis and hermeneutic views, believing in the multiple layers in the existence, and the originality of truth in Quran. He considers the theory as the basement for a new window to understand the Quran and its addresses. He referred to this theory for knowing the meaning of some words in the Book and tradition such as day, come, pen, tablet, food, choosing, speech, word, business, the lamp, taste, way, keys and book.

The different approaches of scholars in the similar words of the Qur'an have led to the presentation of four main theories: Ẓāhiryya, Homonymy, truth and metaphor, and the theory of spirit of meaning. The theory of spirit of meaning considers the coining of words to be based on the spirit of meanings and is devoid of the characteristics of examples in their meaning. Therefore, meanings can be true in reasonable cases. Also, the similar words used in the Qur'an are used truly in immaterial and sensible examples. This point of view, which was first proposed by Al-Ghazali, has been continuously discussed after him in the works of the greats of Islamic culture until our days. Especially great scholars such as Mullā Ṣadrā, Fayḍ Kāshānī, and Allameh Tabataba'i have spoken about it. This paper intends to answer the question of how the theory of spirit of meaning is presented from the perspective of Fayḍ Kāshānī and Allameh Tabataba'i in terms of the way of expression, evidence of validity, and quality of adaptation. Analytical descriptive analysis of the theory of the spirit of meaning from the point of view of Fayḍ Kāshānī and Allameh Tabataba'i shows that firstly, they share the same opinion in the principle of accepting this theory and its elements, but in terms of the way of presenting and expressing the theory, the evidence of validity and quality of conformity in the analysis of the verses of the Quranic virtues, have acted relatively differently from each other due to specific interpretive bases.

Molla Sadra's approach to confronting the apparent meanings of the Quranic verses is different from that of the famous commentators and philosophers. When faced with such meanings of the Holy Quran, which are difficult to adhere to, they provide allegorical interpretations and distance themselves from the apparent meanings of the words. Most of these meanings are about describing God with attributes that make him similar to his servants. In addition, the apparent meanings of the verses related to resurrection have also been subjected to allegorical interpretation. However, Molla Sadra is one of the opponents of the allegorical approach and in his works, especially in Tafsir Quran Karim and Resaleh Moteshabehat al-Quran, he discussed the issue of allegorical interpretation while discussing the similar verses. By implicitly dividing interpretation into correct and incorrect, he considered the main approach of incorrect allegorical interpretation to be not adhering to the apparent meanings of words. In his opinion, the apparent meanings of verses and narrations should be accepted as they are, without any changes, at least until there is a sufficient reason and proper justification for it, which is not found in many issues such as the resurrection. Therefore it is possible to accept everything that is mentioned in the verses and hadiths in this regard, in its apparent meaning. However, Molla Sadra is also afraid of falling into superficialism and rejects it and mentions the correct allegorical interpretation or research. Thus, he is looking for a theory that can preserve the apparent meanings of words and does not contradict rational principles. He considered the theory of the spirit of meaning to have these two characteristics. This article explains Molla Sadra's approach to criticizing allegorical interpretation and his arguments. It also deals with how Molla Sadra criticizes the theory of metaphor and instead defends the theory of the spirit of meaning. .

The discussion of the rule of the spirit of meaning is used in the field of understanding the Qur'an and in most cases of mystical interpretation, and it is an important discussion. But this theory can also be followed in literary discussions. The theory of the spirit of meaning is used for the way of encountering the words of the Qur'an. This theory has been accepted among mystics in the history of Islamic thought, and in Javadi Amoli's view, it has been accepted based on a chain of foundations and has many applications. The most common theory about Quranic synonyms is that these words were first created for tangible meanings and therefore it is true about them. What is investigated here is the influence of the theory of the spirit of meaning in literary interpretations of the Qur'an. It can be seen that the application of this theory is also used in literature.

In recent times the word 'jihad' has been misused by extremist groups to justify terrorism. This article in an examination of the true meaning of jihad, both in its outward meaning (the lesser jihad) and in its spiritual sense (the greater jihad). Whilst presenting a critique on the plane of principle, referring especially to the Qur'anic doctrine of mercy in the light of which jihad must be understood, the author also examines images, actions, deeds, personalities, and episodes that exemplify the principles in question, thereby putting flesh and blood on the bare bones of theory. In particular the author discusses: the Islamic conquests which were conducted using the traditional principles of Jihad - both Saladin's reconquest of Jeruslam in 1187 (A.D.) and the expansion of Islam into Iran in the first Islamic centuries; the nature of the relationship between Jews and Muslims in pre-modern times; two exemplars of the spirit of Jihad in recent history, Emir 'Abd al-Qadir al-Jaza‟iri and Shaykh Ahmad al-Alawi; and portrayals of Ali ibn Abì Talib in the poetry of Rumi

The current article signals nostalgic song and disturbs elites and celebrities within centuries and epochs it is neither departed form father and mother nor homeland, it is accompanied neither in journey nor abode, it is neither healing in silence nor outcry, nostalgia is a sprite which is plain, intelligent and aware.The present article reviews six books of Mathnavi, outlooks of Moulavi over sprite and its confinement by mundane sphere which seeks to rejoin exalted kingdom.The profiles of sprite, presentation and similes expressed by Moulavi represent those aspects and consequently it challenges the human for rejoining the intellectual sphere and resolving the confinements including ontology of poems composites by Moulana.