The rational-traditional classification is usually considered as a premise for theological-exegetical studies. Regardless of the interpretations of this duality in philosophy, despite the abundance of its use in theological-exegetical literature, its validity has often not been explained or justified. On the other hand, this duality has given rise to many Mal and misunderstandings. Emphasizing the principle of "Syntagmatic" in the case of the narrative-rational duality, it should be said that basically the equational network of acquiring knowledge in the religious epistemological system makes such a distinction in theological-exegetical studies face serious reflections. The narrative-rational duality in theology and the duality of narrative interpretation and rational interpretation in exegesis are important examples that this article focuses on. The conclusion of this research is that when faced with any study in the field of Islamic studies, it is necessary to first be careful about recognizing the classifications that are the presuppositions of the study, and in the next stage, to verify and assess their justifiability, and to avoid falling into the mental abstractions of others and interpreting texts in the form of these types of classifications. Regardless of the interpretations of this duality in philosophy, despite the abundance of its use in theological-exegetical literature, its validity has often not been explained or justified. On the other hand, this duality has given rise to many Mal and misunderstandings. Emphasizing the principle of "Syntagmatic" in the case of the narrative-rational duality, it should be said that basically the equational network of acquiring knowledge in the religious epistemological system makes such a distinction in theological-exegetical studies face serious reflections. The narrative-rational duality in theology and the duality of narrative interpretation and rational interpretation in exegesis are important examples that this article focuses on. The conclusion of this research is that when faced with any study in the field of Islamic studies, it is necessary to first be careful about recognizing the classifications that are the presuppositions of the study, and in the next stage, to verify and assess their justifiability, and to avoid falling into the mental abstractions of others and interpreting texts in the form of these types of classifications.