The gnostic (irfani) exegesis of the holy Quran is a type of the exegeses in ijtehadi method which has different types, itself. Anfosi (inward) exegesis with the gnostic method interprets the divine verses which in the trend of human perfection after passing from the practical gnosis (al-'irfan al-'amali), it has entered the theoretical gnosis and with presenting the intellectual and reasoning proofs, it tries to prove the rationality of the irfani unveiling (kashf) and witnessing (shuhūd). Findings of this paper which have been adopted based on the descriptive-analytic method indicate that the pivot in anfosi (inward) exegesis is God and its subject is man and its goal is waḥdat al-wujūd (oneness of being or unity of existence). The anfosi exegete believe that all divine verses are the commentary of his own (self). All things which are out of man's 'ilm al-huzuri (experiential knowledge) to his own (self) are of the “afaqi” (signs in the outer world) exegesis. Therefore, afaqi tafsir is an introductory for entrance of anfosi (inward) exegesis. The opponents of anfosi (inward) exegesis meaning those who criticize irfan and philosophy do not agree some bases of anfosi exegesis such as waḥdat al-wujūd (oneness of being or unity of existence). They do not value the irfani unveiling (kashf) and witnessing (shuhūd) and the esoteric (batin) perceptions in the exegesis of the holy Quran and they believe that the intellect (aql) and intellectual arguments are ineffective whereas all of these three factors have an important role in anfosi exegesis.
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