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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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Geometry, norm, and exact and contemplated plot/form are considered as distinct features of Hafez's poems. The manipulation of these features will entail the loss of some grace. A part of these poems which can be improved is geometry and bihanbaz norm. That's the continuous attempts and deliberations made by Hafez to revise, manipulate and improve his own poems. The revisions and manipulations resulted in various versions and revised scripts all of which can be found in his Divan. Thus, those editing Hafez's Divan should necessarily recognize and include in the texts the versions derived from the revisions and manipulations on the basis of accepted norms.

In this article, first these developments will be presented by showing some revised scripts and versions. Then, an attempt will be made to delineate some of Hafez's manipulations in his poems for the purpose of accomplishing geometry of such exactness and contemplation.

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Hakim Sanāyi Qaznavi (d. 532 AH) who is one of the most influential thinkers and poets of didactic Sufi poetry has always been followed by other poets and mystics of Iran. This paper aims at making a comprehensive study of his Hadiqah and Divān and also intends to explain his opinions about the questions of transcendence or immanence, eternality and contingency, and whether divine Names and attributes are fixed or not and God's intention of creating the universe. The researchers have attempted to compare these opinions with those of other famous theological sects. Therefore, at first the views of the leaders of the Ash'arites, Mu'tazilites, Matoridites, Karrāmits, and 12-Imam Shiites were presented on these issues and then Sanāyi's opinion was analyzed and classified accordingly. This study shows that Sanāyi has used Islamic texts and rational teachings of his era to prove his claims. He has adopted a transcendent and even a negative approach in theology and his positions, contrary to the current views, have been different from those of the Ash'arites, Karāmits, and adherents of hadith, and have been in harmony with those of the Mu'tazilites, Mātoridites, and Shiites.

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Proverbs as a part of colloquial literature are always nourished by religion, culture, traditions, and philosophical beliefs of a community, and thus they mirror the common beliefs of a people. The frequent repletion of a proverb pregnant with a specific thought makes that type of thought a behavioral pattern and affects the actions and behaviors of the people of a society. In the Iranian society, always two trends in theological rhetoric were dominant; i.e. the Mu'tazila's espousal of free-will and the Ash'ari's advocacy of determinism. However, because governments continually and in different ways have reinforced the Ash'ari’s determinism, these beliefs have penetrated into the mindset and language ​​of the people. This mentality is so widespread that most Persian proverbs reverberate with this deterministic overtone. A similar determinism in ancient Iran is traceable in the creed of Zorvani who knows this through the concept of "bhakht" which is reflected, for example, in belief in absolute determinism, belief in God's judgment, the will of God and the lack of independence to control one’s own destiny. It also led them to misconstrue issues such as trust in God, delegation of authority, and submission to the will of God: misunderstandings that have had damaging consequences for the Iranian culture throughout ages.