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‘Ta‘vil, (Hermeneutics) has long been one of the widely-debated terminologies particularly in the field  of Quranic research. Drawing upon  the earliest lexicographical documents,  the author argues that the term was originally used to mean, changing from potentiality to practice. Sinc this sens of ‘ta‘vil, goes and collocates with ‘Beginning’ ‘End, "Ultimate goal",  and‘ inward nature, the term has gradually acguired these meanings as well.

Then, attempts are made to show how the frequent applications of ta’vil, in the Holy Quran (17 times) go with the original sense of the key word. Towards the end of the paper, the hermeneutics of Quran is discussed vis ―a― vis its being sent down ; the latter has a descending dirction whereas the former has got an ascending movement.

Hence, hermeneutics facilitates man's journey from the explicit structural meaning of the Quran to its inward and superior word. For economy reasons , the author has deliberately skipped the other scholars’ views on this issue.

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Many interpretations have been written on the Molana's  Masnavi since long time ago up to the present time. These comments have offered examples to show the complexities in Masnavi in line with their taste. Presenting an example, this article discusses the differences in the comments of commentators and concludes that in order to remove the complexities in Masnavi, it is necessary to take into account the coherence of words and that the key to the simplification of Masnavi should first be sought in Masnavi itself.

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In verse 172, Aaraf Sura, God covenants with its thrall (servants); but this verse expressed a general concept and did not discuss the details. This resulted in suggesting different views and comments by mystics, scholars, theologians, commentators and jurists. They explicitly pointed to some of the cases of this eternal covenant, such as testament of Adam, confession of people to God and saying "yes" by Adam to God; but commentators and mystics had different and contradictory perceptions. This study analyzed the process of concept formation and different thoughts of "eternity" from the first commentator to the books of Persian literature mystics, and offers a comprehensive and detailed discussion of the issue

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In allegories polysemy relates not only to the context and the audience’s understanding but also to the structural characters of these texts. This paper investigates the function of structural and narrative properties in the creation of multiple interpretations of an allegory. Focusing on the events and following a unique story-line is the most important trait in helping to read the allegories. Thus, polysemy in allegories is also related to the number of the story-lines. Therefore, polysemy in allegories depends on two axes: paradigmatic and syntagmatic. In the first process, multiple interpretations are parallel with the various story-lines. These lines are themselves the result of the many characters and sequences. But in the second process, polysemy is only one story-line and based on the various textual meanings may offer different interpretations of one allegory. This classification may lead to some important results in the polysemy of literary symbols in literary texts.

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One of the most important issues in narratologicalstudy of Masnavi is methods of reading and interpreting the allegories. The relationship between this subject and narration is best revealed when we attend to the relationship between interpretations and storylines, regardless of the content of those interpretations. The main aim of this paper is to investigate the methods by which Mawlawiinterpreted the allegories narrated in Masnavi. It can be said that presenting the interpretations on the syntagmatic axis is the most important property of Masnavi. To interpret these stories, Mawlawi reads these as separated storylines, then, presents an interpretation corresponding to each of them. Multiplicity of these storylines is the result of two factors: Multiplicity of characters and Multiplicity of sequences. In this process, the value of main storylines is equal to subsidiary ones. Therefore, sometimes, the motivation (initial interpretation) of telling an allegory is not proportionate to the final and medial ones. The validity of the storylines for presenting the interpretations is both a factor for polysemy of allegories of Masnavi, and a presenter of a narratological explanation for association in Masnavi.

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Interpretations are of the most fundamental principles of mysticism (Sufis). Masters of taste with their scientific and intuitive power go beyond the surface structures and present real and unfathomable meanings of the Quran and Hadith in ways that may not cross the mind of ordinary people. Masnavi Manavi is one the works that has an interpretation look toward the Quran and Hadith. Delving into this great work reveals that Mawlānā, in many cases, goes beyond the surface structures of Hadith and attaches a profound meaning to them. Sultan Walad, Mawlānā’s son and follower, in his Masnavies adopted an interpretative view toward Hadith. Though he has innovative views about the interpretations of the Quran and Hadith, in most of the cases he was influenced by his father’s work.
The authors in this study investigate Mawlānā’s interpretive approach in Masnavi Manavi and reveal how they affected Sultan Walad’s Masnavies. The results show that Mawlānā and Sultan Walad rejected superficial thinking and reliance on the surface of religious works. They believed that because of the fact that they overcome their humanistic desires and self-love, the true Allah lovers are infallible in their speech because Allah reveals to them the truth. And they can express the profound meaning of religion through their intuitive powers and based on their mystic experience.
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The current paper aimed to conduct a corpus analysis of the relationship between Persian onomatopoeic words and their morphological meanings. All onomatopoeic words listed in The Dictionary of Onomatopoeic Words in Farsi (1996) were analyzed. The analysis of the morphological structure of 2570 onomatopoeic words suggests that there is a correlation between echo duplication and the concept of emphasizing. Partial reduplication indicates the continuance of the meaning of words. Total reduplication of words with a final plosive consonant represents the discontinuance of the meaning of onomatopoeic words. Double reduplications that use an interfix carry on the impression of friction. The reduplicated words that have fricative or affricative consonants suggest the idea of slight events. Echo duplication containing the interfix “va” constructs plurality and multitude. Contrary to the findings of previous studies, the intensity accompanies derivation and not reduplication. The data also suggests that Persian onomatopoeic words use phonetic as well as morphological tools to construe the meaning. 

 

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