The interpretation of the Holy Qur’an is one of the ancient sciences that had begun with the revelation of the Holy Qur’an and continues until now. Consequently, many interpretive schools begins circulating, and in the Qom Seminary, especially in the contemporary era, many scholars start writing on this field. In this essay, and a brief history of the seminary in Qom, the most common interpretive schools in the contemporary era is explained in this essay. Through identifying the important and prominent interpretive schools appearing in the Qom Seminary in the last century, and through studying their dimensions and researching the method of interpretation followed in them, it became clear that most contemporary interpretive schools follow these three exegesis schools: 1. The Interpretation of the Holy Quran with the Quran itself. 2. The narrative interpretive school. 3. The relatively comprehensive interpretative school . These three schools is also briefly introduced, studied, evaluated, and criticized in this essay using the descriptive and critical analytical method

Isfahan has long been the cradle of many scholars, narrators and commentators. The efforts and thinking of these thinkers have made Isfahan a school and an influential school in Islamic sciences over other schools. Among these, the interpretive school of Isfahan and the commentators named after it are worthy of analysis and study. Isfahani leading commentators are divided into three periods: early, Safavid and contemporary, and are divided into two types: rationalists and Akhbaris. This research has refined and analyzed the basics in a library method, matching them with each other and clarifying its hidden angles. In expressing the principles of Isfahan Interpretive School; Quranic, narrative, literary, principled, theological, philosophical, intellectual and moral, mystical, individual and group principles were stated. The Qur'anic principles of Isfahani commentators are common and in the principles of narration, some have been highly positivist and the intensity and weakness of the use of narrations in their interpretations has caused differences in their narrative principles.Some rationalist and news commentators have an intuitive nature and have interpreted the verses based on esoteric intuition and mystical view, and on the contrary, some have not had a mystical view and reject these principles.

It is obvious that the Quranic teaching of guardianship has been one of the saving and guiding factors throughout history. By exploring the historical context of 15 centuries, we were able to identify more than 110 commentators, and 281 small and large interpretive works from the Persian interpretive school. Among these works, 82 works belong to thematic interpretations, and among these subjects, 11 cases are devoted to the Qur'anic teaching of "guardianship", which is spectacular in the form of various titles. The research approach is that the commentators of Fars Interpretive School have long paid special attention to the pure Quranic teaching of the guardianship, and the creation of interpretive works on this subject shows this issue. The emergence of the first work in the field of thematic interpretation and the choice of the pure subject of "guardianship" as the first selected subject, are two happy and simultaneous events in the Fars interpretive school in the fourth century. Most of the works entitled "Ma Nazal Men Al-Quran Fi Shan Amir Al-Momenin Ali" show the deep heart joint and love of the commentators of this region with Imam Ali (AS). The commentators of this school have understood well from the initial centuries until now that it is not possible to explain the pure teaching of guardianship without the name of Mawla Ali (AS).

The migration of Andalusia's elders to the Middle Maghreb's from beginning of seventh century and their establishment in areas Tlemsan and Bejaieh, welcoming the kings these areas, created a different figure of interpretation, in the scientific prosperity of this interpretive school and its commentators. The wall played an effective role. By teaching the Andalusians, the Maghreb expanded the interpretation of way that was limited to the meanings of verses with traditions to topics of sentences, subordinates, and gestures. Andalusian also sought to promote their specific methods in teaching in the Middle Maghreb's. Algerian elders participated in a significant brilliance with the announcement of Andalus. These partnerships have a variety of forms such as the most famous Andalusian interpretive works, as well as their teaching. Therefore, the Middle Maghreb's scholars were easily aware of Andalusian interpretive writings and thus connected to school of commentary. This research will be conducted by library and analytical method, and the will try to examine the most important interpretation of Andalusian interpretation in the Middle Maghreb and to introduce their compilations to examine the impact of Andalusian scholars' views in the Middle Maghreb on the subject of interpretation and the effects and results of Explain this effect. it became clear that the most important areas of influence are rhetorical topics, science, jurisprudential and mystical topics, the result of which reinforces the Middle Maghreb's interpretive school.

An accurate understanding of religious texts requires careful analysis of the interpretations and terms used in them. Individual disagreements about certain components of speech suggest the possibility that different tendencies and schools of thought may be reflected in their interpretive views. Therefore, it is necessary to take a deep look at resolving the dispute, and on the other hand, in the absence of differences and similarities in the interpretation of the verses, the ineffectiveness of different tendencies in their interpretation must be accepted. This necessitates a comparative study of the opinions of commentators with different interpretive schools and religions. Accordingly, the present study analyzes the key components in the views of Shiite and Sunni commentators, following verses 7-15 of  Surah Al-Ahzab, with a partial comparative approach and descriptive-analytical method, and expresses the differences and commonalities in these commentary books. The results of this study confirm the similarity of the opinions of the commentators under some components such as "divine help" and "weakness of faith of the hypocrites".  At the same time, it indicates a general or partial difference in their views to explain components such as "thick covenant", "truth" and "extreme fear".

The first interpreter of the Qur'an, according to the Qur'an explicitly, is the Prophet. After the Prophet, with the presence of the elders of the Companions, as the first interpretive references of that time, developed in the major cities of that era, such as Mecca, Medina, Kufa, and Basra, the geography of its interpretation and its subjects, and the learned scholars in each of these centers stepped up. They were firmly committed to the development of commentary. However, the development of the geography of interpretation has not always benefited from this knowledge, and in some cases, for several reasons, has caused some damage to the interpretation. This essay examines Basra's interpretive school in this regard and seeks out the most significant damage and deviations of Basra's interpretation by presenting a detailed picture of Basra's interpretative field. The findings indicate that Basra's interpretation of the interpretive, the Muʿtazila, the flow of Ahl al-Hadith, and Ahl al-Ra'y has been heavily influenced by the currents of the Qur'an, and therefore several of these injuries have affected the interpretation of Basra.

Organizational culture and studying it in today's organizations is considered as one of the most important and complicated subjects in management studies. Most of the studies in this area have been carried out by scholars related to the symbolic-interpretive school of thought. The impressive results and implications of their findings about organization and management knowledge are undeniable. In the meantime, attention to symbol, which is a part of culture, and its impact on employees’ behavior is regarded as a new discussion in the area of studies on organizational behavior. Among the obstacles, paying attention to the position of symbol in Islamic management studies are the theoretical principles and assumptions governing the symbolic-interpretive school, which is based on subjective cognition, fear of being stricken in symbolism, or encountering some so-called Muslims in facing symbols, who regard believing in symbols as polytheism. The present descriptive-analytical study seeks to review the viewpoints of some Islamic scholars about symbol and the position of symbol in Islamic management studies. Based on the words of great scholars such as Allameh Tabatabaei, martyr Motahhari and etc., the findings show the especial outlook of the religious scholars on symbol. Of course, their attaching importance to symbols relies on epistemological principles and Islamic assumptions. The data collection in this research is library-based.

Muqātil ibn Sulaymān (d. 2nd century AH) is the oldest commentator who extensively quoted exceptional verses, so that he became known as one of the main narrators of such verses in next centuries. He did not mention his exegetical masters while living in different cities such as Marv and Basra. As a result, his interpretive school, masters, and method of learning are ambiguous. Based on various evidence, this research proves that his original interpretive school was in Iraq, especially Basra. Moreover, he did not learn interpretations from his masters in an auricular way; therefore, he did not mention their names. In addition, among the Iraqi and Hejazi masters, he mostly was influenced by Qatada and then Kalbī in his commentary, and so he received the idea of excepting verses from them. The discovery of Muqātil’s method shows that he always issued fatwā on the exception of many verses, relying on external evidence, especially the causes of revelation in which he had great confidence, and incorrect historical presuppositions. According to the evidence, the idea of   denying any connection between the Prophet (PBUH) and the People of the Book during Mecca era, the migration of the Prophet (PBUH) to Medina before Muslims, the occurrence of jihad only in Medina, and the tolerant dealing with polytheists only before the migration were the most important hypotheses of Muqātil, through which he excepted many verses.

The Holy Qur'an is a knowledgeable and realistic book which, according to Qur'anic verses, narrations and wisdom, needs to be elaborated and interpreted. Throughout the history of many commentators, based on the methods, trends, and various interpretive schools, they have interpreted this celestial book. Accordingly, the Qur'an's interpretation has evolved and until the present day, complete interpretations or some parts of the Qur'an have been written, interpretation has continued. Among these, the book "The Interpretation of the Eleventh Surah from the Holy Qur'an" by Mr. DharullahMashayekhi, by the side publications, has been compiled for the course of the disciplinary interpretation of the Qur'anic verses and the theology of theology. In this article, the advantages and disadvantages of this book are criticized and evaluated in terms of its form and content. Due to existing deficiencies, it is suggested that after applying scientific editions as the source of the course of interpretive interpretation in the baccalaureate.

Studying the human as the focal topic of humanities and addressing the humanistic principles as the most essential prerequisite of the evolution and production of Islamic humanities is of utmost importance. Each of the common, humanism-based paradigms in the Western humanities has a specific description of the human’s nature. The affirmative school with its objectifying and mechanical view of the human, the interpretive school with its semantic approach and concentration on the understanding of the human’s volitional acts, and the critical school with its belief in the freedom of the human and the domination of historical and social determinism are used to define the environment of the human. Contrarily, in the Islamic approach, the human is considered as a creature with divine nature that is two-dimensional and has volition and natural dignity and a high status, a status that is meaningful only in line with theocentrism. The overall outcome of comparing the humanistic principles that exist in the common humanities paradigms is the empirical and materialistic view of the West to the human, which shows its natural and essential difference with Islamic principles concerning the human.