https://quran2020.journals.pnu.ac.ir/ Quran and Religious Enlightenment en daily 1 Sat, 23 Aug 2025 00:00:00 +0330 Sat, 23 Aug 2025 00:00:00 +0330 https://quran2020.journals.pnu.ac.ir/article_12418.html Poverty is a significant societal problem and a major issue in human social affairs. In the Holy Qur'an, the term "Bāʼis" is used alongside the poor, which indicates that these two social classes are distinct. The present study uses a descriptive-analytical method with a social approach and library-based data collection to examine the concepts and instances of "Bāʼis," its causes, its impact on social relationships and community structure, and solutions to address this social stratum. The findings of this research show that the factors creating the "Bāʼis" social class include: Flawed macro-management, injustice, discrimination, usurpation of rights, hoarding. These factors lead to a decline in beliefs, social instability, moral deviation, social fragmentation, and ultimately the destruction of society. Solutions to this problem include: Short-term solutions; these are transient and aim to alleviate the suffering of this class. They include reducing unemployment, building affordable housing, providing loans, and offering social support. Long-term solutions; these are more fundamental and include reforming the country's economic, social, and cultural structures. This involves reforming tax collection and spending, a more equitable distribution of wealth and income to achieve social justice, proper governance, economic planning, and meritocracy, a focus on work, promoting public ethics, avoiding extravagance, implementing social support policies, and improving public skills. These measures help mitigate the negative effects of this social class and inequalities, leading to a better society. https://quran2020.journals.pnu.ac.ir/article_12419.html The present study aims to examine and analyze the Surahs al-Furqān and Fāṭir according to their order of revelation to determine how the order of revelation and the historical context affect the conceptual appropriateness of the Surahs. To this aim, a discourse analysis method with a descriptive-analytical approach was employed. After gathering information about Surahs al-Furqān and Fāṭir and understanding their historical contexts, we explored their conceptual units under the themes of: The Quran, Jihad, polytheists, disbelievers, and how these themes manifested during that time period. The results indicated that the order of revelation plays a significant role in uncovering the themes and content of Surahs al-Furqān and Fāṭir. It was discovered that, according to the order of revelation, the Quran's stance toward the polytheists of Quraysh and the Jews of Mecca in both Surahs, during the years 6 and 7 of the prophethood, was wise and pedagogical. However, in line with the social conditions of the polytheists and disbelievers in Mecca, there was an effort during a certain period, through the verses of Surah al-Furqān, to convey the guiding themes of the Quran with persuasive actions and soft language. The intensification of mockery from these groups in the subsequent revelation of Surah Fāṭir transformed the discourse of the Quran into declarative and harsh actions. https://quran2020.journals.pnu.ac.ir/article_12420.html Throughout history, numerous locations have been proposed as the center of the Earth, including cities such as Çorum in Turkey, Giza in Egypt, Tulsa in Oklahoma, Shiz in Iran, Jerusalem, and Mecca in Saudi Arabia. However, with the exception of Mecca, advocates for these sites have generally failed to provide compelling evidence for their centrality, often basing their claims on cultural or religious traditions rather than empirical data. Egyptian scholar Zaqlūl al-Najjār asserts that Mecca is the true center of the Earth, supporting his view with both religious and scientific arguments. This study employs a descriptive-analytical approach to outline al-Najjār’s perspective on the centrality of the Kaaba and explores the possible manifestations of this centrality. The discussion highlights the role of religious interpretation in addressing scientific debates and substantiates the claim that the Kaaba in Mecca can be regarded as the center of the Earth. Key arguments include the global call to Islam originating from Mecca, Qur’ānic verses that reference the expansion of the Earth from Mecca-such as concepts like "Ṭaḥwul al-ʿArḍ," "Dahwul al-ʿArḍ," and "Mad al-ʿArḍ" and the alignment of these concepts with scientific evidence and the semantics of terms such as "al-Bayt al-‘Atīq" and "Umm al-Qura.". https://quran2020.journals.pnu.ac.ir/article_12421.html In the contemporary world, where the concepts of governance and development have become increasingly global concerns, Islamic societies are also seeking to present an indigenous, efficient, and, at the same time, deeply rooted model for desirable governance based on their religious sources. The present study, by emphasizing the Holy Qur'an as the most fundamental source of guidance in Islam, aims to extract and analyze the principles and components of desirable governance in light of Divine verses. To this aim, employing a descriptive-analytical method based on an examination of authoritative exegesis sources, demonstrates that concepts such as justice, consultation, trustworthiness, accountability, rejection of despotism, establishment of equity, and the sovereignty of Divine Law are among the essential pillars of desirable governance from the Qur'anic perspective. These components, in addition to providing the backing for the religious legitimacy of the government, pave the way for popular participation, transparency in decision-making, and the realization of sustainable and ethics-centered development within the framework of the Islamic Development theory. The article also attempts to analyze this model in relation to modern governance theories, revealing its distinct and complementary capacities. The result of the research is that returning to Qur'anic foundations is not merely a path for reviving tradition, but a necessity for redefining contemporary concepts of development and governance within the context of Muslim societies. https://quran2020.journals.pnu.ac.ir/article_12426.html This interdisciplinary study aims to provide a Educational analysis of the Quranic concept of "Ṭalab" (seeking/pursuit) within the framework of traditional Quranic hermeneutics, with a special emphasis on the perspective of Allamah Ṭabāṭabāʼī. The research seeks to deduce key educational competencies to address four challenges in Iran's educational system: "Rote memorization, information overload, learner passivity, and lack of skills." Using a multi-method qualitative approach that includes systematic review, conceptual decomposition, comparative analysis, logical retroductive analysis, and Frankena's practical inference, three core competencies were extracted: "The Competency of Self-Exposure/Placing Oneself in a Position of Exposure (with components of openness and the skill of listening), which fosters active learner engagement and targets the issue of passivity; the Competency of Sensitive and Methodical Seeking of the Original Meaning (emphasizing inquiry, reasoning, foresight, hermeneutical critique, vigilance, and doubt), which serves as an alternative to rote memorization and information overload; the Competency of Seeking the True Meaning (centered on truth-seeking and truth-acceptance, doubt, critical courage, being a reformer, and wise skills), which reduces the lack of skills by nurturing critical thinking and self-correction." The findings indicate that these competencies, by transforming the learning process into an active quest, enable the redesign of curricula based on hermeneutical skills. By linking Quranic hermeneutical theory to practical educational needs, this research offers a novel framework for educational transformation in Iran. https://quran2020.journals.pnu.ac.ir/article_12427.html In their book, "The Other Prophet: Jesus in the Qur’an," Mouhanad Khorchide and Klaus von Stosch examine Qur’an 4:157, offering a perspective that challenges conventional Islamic interpretations of the verse. The central argument of Khorchide and Von Stosch is that the Qur’an does not explicitly reject the crucifixion of Jesus. Instead, they propose an alternative interpretation that aligns the verse with Gospel narratives. They contend that traditional Muslim exegetes have historically misconstrued this verse, presenting it as contradictory to Gospel accounts rather than acknowledging its potential consonance with them. This article systematically categorizes and then critically examines Khorchide and Von Stosch’s interpretation of Qur’an 4:157. Employing the method of Tafsīr al-Qur'ān Bi'l Qur'ān (interpreting the Qur’an by the Qur’an) alongside a comparative analysis with the New Testament, the study demonstrates how Khorchide and Von Stosch's reading of Qur’an 4:157 diverges from the verse’s explicit textual and contextual meaning. https://quran2020.journals.pnu.ac.ir/article_12428.html Verse 106 of Surah al-Baqarah, known as the "Verse of Abrogation (Naskh),"  is one of the most important pieces of evidence cited by those who believe in abrogation (Naskh) within the Quran. They argue that this verse explicitly refers to the abrogation of Quranic verses. Aside from the internal textual analysis of the verse, dating this verse and the abrogating verses can aid in a correct understanding of it. The present study, using a descriptive-analytical method, aims to examine the date of revelation of Verse 106 of al-Baqarah and the abrogating verses, and in doing so, analyzes the historical relationship between this verse and the abrogating verses in terms of dating. The research findings indicate that the abrogating verses were revealed after Verse 106 of Surah al-Baqarah. Therefore, the meaning of abrogating Quranic verses based on this verse is rendered meaningless, as no abrogation had occurred before this verse for God to then refer to the philosophy of abrogating Quranic verses. The correct meaning of this verse, considering its dating and the context of its revelation is the abrogation of previous divine laws by the Holy Quran. https://quran2020.journals.pnu.ac.ir/article_12429.html The Holy Qur’an refers to numerous signs and events pertaining to the afterlife, particularly the Day of Resurrection. One such reference occurs in verse 8 of Sura al-Muddaththir: "Fa Idhā Nuqira fī al-Nāqūr" (So when the trumpet is sounded). Since the expression "Nuqira fī al-Nāqūr" appears exclusively in this verse as a sign of the establishment of the Resurrection, exegetes have differed regarding its meaning and referent. Most commentators interpret "Nuqira" as "Nafkh" (meaning blowing or sounding) and "Nāqūr" as "Ṣūr" (meaning the trumpet or the horn). However, some have suggested that "Nāqūr" refers to the human heart, soul, body, or even the book of deeds. Certain narrative Shia exegetes, relying on Shia traditions, have interpreted this verse as alluding to the time of the advent of the Mahdī (AJ), considering "Nāqūr" to be the blessed heart or ear of the Imam. This article, employing a descriptive-analytical method and examining the relevant opinions and traditions in the exegetical works of both Sunni and Shia scholars, clarifies the meanings of "Nuqira" and "Nāqūr." The study accepts the primary view and regards alternative interpretations as inconsistent with internal and external evidence, arguing that Shia traditions (assuming their authenticity) should be understood as interpretation (Ta’wīl) or exegesis (tafsīr bil Bāṭin), in the sense of "Jary wa Taṭbīq" (application and adaptation). https://quran2020.journals.pnu.ac.ir/article_12430.html The issue of the nature of revelation and the position of the Prophet of Islam (PBUH) in the process of receiving and communicating it is one of the most important issues in the philosophy of religion and Islamic theology, which has always been a point of convergence for traditional and modern viewpoints. Abdolkarim Soroush, relying on hermeneutical principles, the psychology of religion, and religious empiricism, has proposed a theory that considers the Prophet not merely a passive recipient, but a central agent in the production of revelation. This viewpoint has significant consequences for understanding the nature of the Quran, the position of prophethood, and the concept of revelation. In contrast to this view, Allamah Ṭabāṭabāʼī, relying on transcendent philosophy, offers a theory based on which revelation is a trans-human reality, independent of the Prophet's mind, and its reception is of the type of presential knowledge and spiritual intuition. This article, using a descriptive-analytical method and a comparative approach, compares the epistemological and ontological foundations of these two viewpoints and attempts to critique Soroush's theory from the perspective of Islamic philosophy, especially the interpretive and theological views of Allamah Ṭabāṭabāʼī. In the process of analysis, the methodological differences between the two intellectual systems are first explained, and then the internal coherence of both theories is evaluated by examining Quranic, interpretive, and rational sources. The results of the research show that Soroush's view, due to its neglect of the ontological levels of revelation and its ambiguity in the relationship between human experience and divine speech, is not consistent with Quranic principles and the interpretive system of Islamic tradition. In contrast, Allamah Ṭabāṭabāʼī's theory has greater conceptual coherence, the support of religious texts, and deeper philosophical grounding, and is able to provide an intra-religious and rational answer to the questions of religious modernity. https://quran2020.journals.pnu.ac.ir/article_12431.html The reason for the introduction of a hadith refers to the conditions and situations in which the impeccable Imam (AS) took action to express a statement, issue a ruling, or perform an action. Recognizing this context, especially considering the audience, social atmosphere, and cultural background of the time the narration was issued, plays an important role in correctly understanding the concepts of the hadith. The present research, with a descriptive-analytical approach and focusing on Shaykh Ṣadūq's book, Maʻānī al-Akhbār, explains the position of the reason for introduction in the analysis of narrations. Also, the views of Shiʻa and Sunni commentators have been examined to determine their impact on a better understanding of the reason for introduction and the analysis of the content of the narrations. The results show that the late Ibn Bābawayh, using the method of Fiqh al-Hadith, especially relying on the reason for introduction, analyzes the narration and emphasizes avoiding the absolute or inappropriate generalization of the meaning of the narration. In addition, in understanding the reason for the introduction of the hadith, interpretive views should not be ignored, especially when the relevant narration is a point of contention between the two sects. https://quran2020.journals.pnu.ac.ir/article_12432.html Faḍl ibn Ḥasan Ṭabrisī, an Imami scholar, and Jārallah Zamakhsharī, a Mu'tazili contemporary, are considered intellectuals in the field of Quranic exegesis and sciences. Both share similar intellectual viewpoints on the miraculous nature of the Quran's apparent meanings and words, based on various arguments, including the Quran's harmonious structure and system, and the eloquence and fluency of its verses, utilizing the concept of Taḥaddī. The verses of Taḥaddī, which are considered part of the evidence for the Quran's miraculous nature, are based on five verses, the order of their revelation being a point of contention among commentators. The gap resulting from the lack of thorough research in systematic comparisons of Shi'a and Mu'tazili schools of exegesis necessitates that, based on a descriptive-analytical method and reference to library sources, the views of Ṭabrisī and Zamakhsharī on the progression of the verses of Taḥaddī be explained by comparing and analyzing the perspectives of these two intellectual schools. Therefore, it seems that Zamakhsharī and his like-minded thinkers have disregarded historical evidence in their proposed order of the verses' revelation, relying on unusual opinions such as Ibn Nadīm's list, the lack of explicit mention of the position of Surah al-Ṭūr, and the failure to address the key concept of "with a similar discourse (Bi Ḥadīthin Mithlih)." In an analytical view, it can be seen that Ṭabrisī's view on the order of the verses of Taḥaddī is more consistent with the available evidence. He has paid attention to the main goal of the verses of Taḥaddī, which is to prove the miraculous nature of the Quran and its superiority over the Arabic poetic system, and he has not burdened himself to achieve a logical and rational progression, nor has he expressed an imposed opinion. Ṭabrisī considers the reason for the difference in the subject of the verses of Taḥaddī to be the circumstances and exigencies of the time in response to the obstinacy of the claimants, and introduces the wisdom of the revelation of the verses of Taḥaddī as the claim by the deniers that the verses are not divine. https://quran2020.journals.pnu.ac.ir/article_12964.html چکیدهاین پژوهش به تحلیل معناشناختی دو تعبیر قرآنی «غلام علیم» و «غلام حلیم» در آیات مربوط به بشارت الهی درباره فرزندان ابراهیم (ع) می‌پردازد. بیان مسئله آن است که چرا قرآن در توصیف یکی از فرزندان از واژه «علیم» و در توصیف دیگری از واژه «حلیم» استفاده کرده است و این تفاوت چه پیامدهای تربیتی دارد. اهمیت تحقیق از آن جهت است که معناشناسی واژگان مترادف در قرآن به فهم لایه‌های عمیق‌تری از تربیت انبیا کمک می‌کند. پرسش اصلی تحقیق این است: «تفاوت معنایی علیم و حلیم در بافت قرآنی چیست و چه دلالت‌های تربیتی در پرورش نسل دارد؟» روش تحقیق، تطبیقی است و با استفاده از منابع تفسیری، لغوی، و مطالعات معناشناسی قرآن، دو صفت برجسته یعنی «علیم» و «حلیم» را در دو آیه متناظر بررسی می‌کند. یافته‌ها نشان می‌دهد «علیم» به جنبه معرفتی و عقلانی انسان اشاره دارد، درحالی‌که «حلیم» به جنبه کنترلی، اخلاقی و مدیریت هیجانات مرتبط است. نتیجه این تحلیل نشان می‌دهد تربیت قرآنی بر تلفیق دانش و حلم در شکل‌گیری شخصیت مطلوب تأکید دارد. https://quran2020.journals.pnu.ac.ir/article_13023.html This study aims to conduct a semantic analysis of the Hadith of the Silsilat Az,zahab using Michael Rifater's semiotic theory. Focusing on the semantic layers and the pivotal role of the "second reading". In this regard, the key concepts of the Hadith, including "kalima",”Tohid” ,"hisn", "Amn" and "shart" (wilayah), have been examined at the lexical, syntactic, rhetorical, and ideological levels. The findings indicate that these words, in an organized interaction, create a dynamic semantic system in which true faith is defined as a spiritual fortress, and the wilayah of the Imam (AS) is introduced as a necessary condition and an inseparable part of entering this fortress and realizing complete "Amn". Identifying the non-normativity in the phrase “by its conditions and I am of its conditions” was the key to a deeper analysis. Also, intertextual analysis shows that the linguistic structure and metaphors used in the hadith are rooted in Quranic concepts such as “Habl Allah”, “wilayah” and “Amn” and place the hadith in the continuation and interpretation of the revelation discourse. Finally, this research confirms that the semantic approach, especially relying on Rifater’s theory, is a powerful tool for discovering hidden layers of meaning and understanding the deep linguistic structures of dense religious texts and can provide a systematic and new understanding of the indissoluble bond of monotheism and wilayah. Therefore, in this regard and based on Rifater’s theory, a new reading of the hadith of Silsilat Az,zahab is obtained that will be acceptable to the taste of religious scholars. https://quran2020.journals.pnu.ac.ir/article_13219.html In addition to its scientific and thematic miracles, the Holy Qur’an possesses a unique style and structure that exemplify its rhetorical inimitability. This stylistic distinctiveness has long attracted scholars to examine the Qur’an’s rhetorical and aesthetic elements. In contemporary times, stylistic studies of the Qur’an have adopted systematic and scholarly approaches, analyzing various surahs from structural and literary perspectives. The present study aims to conduct a stylistic analysis of Surah Al-Waqi‘ah, focusing on two key dimensions: phonetic and rhetorical—considered among the most significant levels in literary stylistics.Using textual analysis, the study explores rhythmic, imagistic, and cohesive elements to clarify their role in conveying meaning. Findings reveal that on the phonetic level, rhetorical devices such as paronomasia (jinas), rhymed prose (saj‘), metrical rhythm (‘arud), and various forms of repetition (letters, words, phrases) play a vital role in creating textual music and enhancing semantic impact. On the rhetorical level, expressive elements like simile, allusion, and metaphor contribute to the formation of artistic imagery, with simile being the most dominant. Moreover, some instances previously labeled as metaphors fall outside the bounds of true metaphorical definition.Additionally, rhetorical ornaments such as antithesis (tibaq), contrast (muqabala), return of the ending to the beginning (radd al-‘ajz ila al-sadr), and semantic harmony (tanasub) foster spiritual rhythm and strengthen textual cohesion, aiding in the comprehension of concepts and visualization of scenes. The low frequency of these devices reflects their artistic and organic application, free from artificiality or affectation. https://quran2020.journals.pnu.ac.ir/article_13222.html   The disjointed letters appearing at the beginning of certain chapters of the Holy Qur'an have long constituted one of the most enigmatic topics in Qur'anic studies. Despite their variation in form and occurrence, these letters have prompted a wide range of interpretations and speculations throughout history. This study employs a descriptive-analytical approach to elucidate and critically assess the interpretive methods adopted by Western Qur'anic scholars and Orientalists in addressing this phenomenon. The central research question addresses the perspectives advanced by Western scholars, including Nöldeke, Blachère, Montgomery Watt, and Goldziher, on the disjointed letters, and evaluates the extent to which their interpretations are grounded in rigorous scientific and logical reasoning. The present study surveys various explanations proposed by these scholars, such as connections to the "Abjad" numerical system, thematic relevance to specific chapters, associations with the names of Companions, or classification as ambiguous and esoteric verses. The analysis demonstrates that most Western interpretations are predominantly speculative, lack robust scholarly and logical foundations, and are shaped by presuppositions that diverge from the established principles of Islamic exegesis. https://quran2020.journals.pnu.ac.ir/article_13233.html  Human opposition to the truth, whether based on knowledge or conjecture, has a long-standing history; for in some cases, one requires this behavior to consolidate their own status and word, a behavior that can have cultural and ideological roots. Surah al-Muddaththir, which is considered the fourth Surah in the order of revelation, has made a comprehensive reference to this subject by emphasizing the word "ʻAnīd" (obstinate). Therefore, the present paper organized analytically and descriptively with an exegetical approach, and considering the coherence and content integrity of Surah al-Muddaththir, has concluded that scientific opposition to the truth possesses cultural and psychological roots and grounds, such as self-superiority, power, and wealth. The contumacious individual exhibits behaviors that are seemingly intellectual, which can rally a learned group to their side. Accordingly, the method of effectively confronting this issue and movement must be intelligent; because the contumacious individual utilizes all scholarly, cultural, and ideological components to oppose the truth, and combating them requires a comprehensive and scientific method, which God Almighty has elucidated in the Surah in two dimensions; human and divine. In this article, the nature of the human and preliminary response is examined and analyzed. https://quran2020.journals.pnu.ac.ir/article_13234.html   The phenomenon of repetition in the Qur’an has long been questioned and, at times, regarded skeptically by some critics, who have considered it a rhetorical or linguistic flaw. Moving beyond a purely aesthetic perspective, this study examines how the Qur’an employs repetition to foster belief among its audience in three domains, monotheism, resurrection, and prophethood, in accordance with the chronological stages of revelation. Using a qualitative content analysis method, this research extracts patterns of repetition in Meccan and Medinan surahs at five levels: "Lexical, propositional, structural, conceptual, and narrative."These patterns demonstrate that repetition in the Noble Qur’an functions as an intelligent and purposeful tool, shaping the spiritual, intellectual, and practical dimensions of the audience in a manner suited to the needs of each stage of revelation (early Meccan, late Meccan, and Medinan). Accordingly, in the first stage of revelation, repetition primarily serves to motivate and remove spiritual barriers to belief; in the second stage, it functions to eliminate cognitive obstacles and establish understanding; and finally, in the third stage, it deepens beliefs and shapes behaviors consistent with them. These findings indicate that repetition in the Qur’an follows a specific pattern and operates as a powerful, multidimensional instrument for transforming and consolidating the audience’s beliefs. https://quran2020.journals.pnu.ac.ir/article_13244.html The connection between miracles and prophethood is a foundational issue in Islamic theology and has long been presented as proof of the truthfulness of prophets. However, a fundamental question remains: ‘How does the Holy Qur’an itself understand this relationship, and to what extent does it regard miracles as evidence of prophethood?’ This study uses a descriptive-analytical method and content analysis of relevant verses. It revisits exegetical and theological views regarding miracles as signs of prophethood, considering the Qur’an’s internal logic. The findings show that although the Qur’an refers to its miraculous nature, its primary aim is not to prove the prophethood of the Prophet of Islam (PBUH). Its ultimate purpose is to guide, educate, and remind human beings. Analyzing verses about earlier prophets’ miracles shows that these miracles also served a guiding and ethical function, rather than simply proving prophetic missions.Accordingly, within the Qur’anic logic, a miracle is a divine sign meant to awaken the human innate nature and to emphasize God’s power. It may support prophethood, but it does not constitute the final foundation of prophetic legitimacy. This conclusion provides grounds for re-examining traditional theological assumptions and shifts the relationship among prophethood, guidance, and miracle from polemical-demonstrative logic to a guidance-educational one. Ultimately, this research seeks to present a new reading of the concept of miracle within the framework of Qur’anic epistemology, in which faith rests upon reason, awareness, and human choice. https://quran2020.journals.pnu.ac.ir/article_13245.html primary arena for human testing and spiritual development. However, people’s attitudes toward the past, present, and future are often marked by extremes. Remembrance of the past turns into regret and stagnation, the present is spent in negligence and procrastination, and the future is imagined as either illusory and unattainable hopes or groundless anxieties. Accordingly, this study employs an analytical-textual approach to revisit the religious understanding of time based on two foundational texts, Nahj al-Balagha and al-Sahifa al-Sajjadiyya, aiming to propose a balanced and guiding model for organizing religious life. The findings indicate that in these sources, the past serves as a mirror of lessons, a field for self-accountability, and a stage for repentance; the present represents an unparalleled opportunity for presence before God, righteous action, and the pursuit of knowledge; and the future is conceptualized as a horizon of hope in divine mercy, a reminder of death, and preparation for eternal life. These three dimensions, interconnected, transform time into a pedagogical cycle through which humans can be freed from negligence and anxiety and move toward balance and growth. The study concludes that Nahj al-Balagha and al-Sahifa al-Sajjadiyya have the capacity to offer a comprehensive model for reconstructing Muslims’ religious perspective on time and provide a pathway to overcome contemporary spiritual crises. https://quran2020.journals.pnu.ac.ir/article_13246.html AbstractMichel Foucault's discursive stylistics theory is a perspective on the relationship between the content of the text and its exterior, which seeks to examine the beauties of the arrangement of words and sentences in the text. In his perspective, Foucault has examined the way in which a phrase is formed in terms of grammatical style and speech acts. The present study, using two descriptive-analytical and statistical approaches, examines the discourse stylistics in Surah An-Naba based on Michel Foucault's theory, and attempts to explain the semantic continuum, the syntactic style of phrases, the speech act of the context, the order of the structures of Surah An-Naba, and the frequency of acts. The results show that the aforementioned theory can reveal deeper hidden themes and concepts of the verses of the Quran. The findings of the study show that the most frequent speech act in this Surah is the persuasive act with 14 verses. The reason for the high frequency is the use of indirect use, and the use of secondary meanings of interrogative sentences, and the use of more news sentences than the compositional one, which indicates God's care for His servants in persuading and encouraging them to carry out divine commands, avoiding prohibitions and performing obligatory duties, and ultimately, immortality in eternal paradise. Another point is that it is worth mentioning that by examining the acts and syntactic style of the Surah, which are in line with Arabic rhetoric, the speech acts used in the https://quran2020.journals.pnu.ac.ir/article_13247.html This study seeks to epistemologically deconstruct the denial of the Verse of Wilāyah (Qur’an 5:55) as evidence for the doctrine of Imamate. Through a comparative and critical analysis of the exegetical methodologies of three prominent scholars—Fakhr al-Rāzī, Muḥammad Rashīd Riḍā, and Aḥmad ʿAlī al-Sālūs—this research investigates whether their rejection of the verse’s implication stems from impartial textual analysis or is fundamentally shaped by prior theological presuppositions. Employing a descriptive-analytical method together with a hermeneutical approach, the findings demonstrate that this denial arises from the formation of a “vicious hermeneutic circle.” In this process, the hegemony of the pre-understanding of the “denial of designated Imamate” has resulted in shared methodological deficiencies: (1) semantic selectivity that restricts the term walī exclusively to “friendship”; (2) the systematic undermining of definitive evidence, such as the mutawātir traditions concerning the occasion of revelation (shaʾn al-nuzūl) and the restrictive force of the particle innamā; and (3) the disregard of the principles of holistic hermeneutics. Ultimately, by drawing upon sources from both Sunni and Shiʿi traditions (al-farīqayn) and the responses of Imami exegetes (such as the authors of al-Mīzān and Tafsīr-e Namūneh), the study shows that an accurate understanding of the verse requires transcending polemical presuppositions, accepting soundly transmitted traditions (ṣaḥīḥ al-sanad), and assigning equitable weight to all contextual and narrative indicators. https://quran2020.journals.pnu.ac.ir/article_13248.html The issue of Imamate is one of the important theological topics among Shiite commentators and theologians, and many verses and traditions have been discussed and investigated in this context. This article has tried to study different theories based on library documents with a descriptive and analytical approach. The results obtained from the review of the opinions show that the definition of Sunni scholars and commentators is completely different from that of the Imamiyya commentators, so the discussion about the belief of Sunni scholars regarding the two-tier status of Imamate is ruled out. Because many of them consider the position of Imamate to be equal to Prophethood and do not regard it as a higher position than Prophethood. However, Imamia believes that the position of Imamate is higher than Prophethood, and considering that the position of Prophethood is of two levels, it can be understood that the position of Imamate is of two levels. https://quran2020.journals.pnu.ac.ir/article_13249.html Enlightenment the rightful position of Tadabbur within the conceptual and methodological framework for understanding the verses of the Holy Quran is of paramount importance. A necessary step towards defining its scope and preventing conceptual conflation is to examine the precise relationship between Tadabbur and associated concepts such asTarjamah (Translation), Tafsir (Exegesis), Jari and Tathbiq (Application/Extension), and Ta’wil (Esegetic Interpretation). The ambiguity surrounding the conceptual distinctions and connections among these hermeneutical tools, alongside the lack of a systematic model for applying Tadabbur within the established field of Tafsir in Quranic Sciences, is a noticeable shortcoming. The main objective of this research is twofold: to redefine Tadabbur as an independent, rigorous methodology, and to propose a systematic and hierarchical model for utilizing this tool in the process of comprehending Divine Revelation. Employing a descriptive-analytical and comparative methodology with both scriptural and rational approaches, this article elucidates the geometric-topological relationship between Tadabbur and the related concepts, focusing on four primary conceptual relations. The final analysis and examination of the proposed solutions lead to the conclusion that Tadabbur is a rational, systematic, and holistic process whose relationship can be categorized as follows: Absolute Universality and Particularity ('Umūm wa Khusūs Mutlaq) with Tarjamah and Tathbiq. Partial Universality and Particularity ('Umūm wa Khusūs Min Wajh) with Tafsir. Total Disparity (Tabāyun Tām) with Ta’wil. Furthermore, by concentrating on the structural analysis of three specific Surahs Al-Fatihah, At-Talaq, and Al-Fath the current research operationalizes the proposed Tadabbur model, demonstrating its novel contributions in comparison with conventional exegetical approaches. https://quran2020.journals.pnu.ac.ir/article_13250.html This study reexamines the relationship between metaphysics, Quranic theology, and the positivist perspective, and attempts to explain and criticize the epistemological and ontological foundations of each, relying on developments in the philosophy of science in the twentieth century. The positivist perspective, by denying non-empirical concepts, limits the realm of knowledge to sensory experience, while Quranic theology emphasizes the unity of reason, revelation, and intuition. Meanwhile, Wittgenstein’s later reflections on religious language, as well as the views of physicists such as Heisenberg and Planck, show that science and philosophy cannot be understood without metaphysical presuppositions. Accordingly, the present study argues that the Holy Quran, by emphasizing the unseen, the soul, and the levels of existence, presents a rational and comprehensive picture of reality that can be considered a philosophical critique of positivist empiricism. The conclusion of the research is that a re-understanding of the relationship between reason and revelation provides a way to revive metaphysics and meaning in the age of scientism.