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Semantic analysis of Qur’anic vocabulary, which approaches the text through a modern, systematic methodology, can greatly facilitate the comprehension of Qur’anic verses. Among the words that appear in various contexts in the Qur’an and carry diverse meanings is the term "Despair" and its derivatives. Accordingly, the present study, employing a semantic approach grounded in structuralism, seeks to analyze and explicate the semantic field of despair along the axis of substitution scientifically and systematically. It addresses the key question: ‘What is the denotation of the word despair and its usages in the Qur’an when examined through semantic analysis based on the axis of substitution?’The findings indicate the presence of substitutes such as khawwān (treachery), khattār (grave danger), āthim (sinful), ṣabr (patience), jazaʿ (impatience), qanūṭ (despair), fadhū duʿāʾ ʿarīḍ (one of prolonged supplication), lā yarjūn (those who do not hope), and al-ẓānnīn bi llāh ẓann al-sūʾ (those who harbor evil thoughts about God) as substitutes for despair in the Qur’an. The frequency of these terms in the Qur’anic text is, respectively: two, one, two, one hundred and three, two, one, one, nine, and one occurrences. Based on these substitutes, semantic components such as ingratitude, betrayal, inner sinfulness and covenant-breaking, lack of patience, misguidance, attachment to worldly life, rebellion and arrogance, heedlessness, negligence, and evil suspicion of God are evident for the term despai r . The shared semantic component among all these instances is "Lack of concern (negligence), heedlessness, and indifference". In Qur’anic usage, this concept manifests as: "Awareness of people’s heedlessness and lack of concern toward divine invitation" in relation to the prophets; "Awareness of the negligence of the Aziz of Egypt" in the story of Yūsuf’s brothers; "Indifference toward menstruation and lack of expectation of its occurrence" when referring to postmenopausal women; and "Awareness and certainty of God’s guidance of all humankind" for believers, appearing in a negative (negated) context.

An examination of interpretations by various scholars regarding the nature of " Malakūt " reveals a primary focus on linguistic semantics, with the phrase "Intensity in Dominion" being the most prominent expression of its meaning. However, a mere linguistic definition fails to convey the complete essence of " Malakūt ." This descriptive-analytical study investigates the semantics of " Malakūt " by analyzing its paradigmatic and syntagmatic relationships. Research indicates that the word "Mulk" in the Quran, within its syntagmatic relationships, signifies kingship, encompassing creation, the management of affairs, intercession on the Day of Judgment, and governance on the Day of Resurrection, all subject to God's will. God grants and withdraws the power of kingship and sovereignty to and from humans, providing believing individuals with the necessary authority when bestowing sovereignty upon them. "Throne" is identified as a synonym for divine sovereignty, possessing these same characteristics. The word " Malakūt ," being etymologically related to "Mulk," is associated with concepts such as power, management, glorification, and governance. Furthermore, its connection with the roots "N Ẓ R," "R ʼ Y," and "A M R" suggests varying levels of understanding regarding the realms of Malakūt . A significant observation from the context and associations of "Mulk" and " Malakūt " is that they represent two distinct worlds. The realm of Mulk is perceptible to the eye, and God delegates aspects of it to humans, with everything operating under the system of cause and effect. In contrast, the realm of Malakūt possesses a non-material essence exclusive to God, where divine will alone is sufficient for existence, without the necessity of a cause-and-effect system. Humanity's interaction with this realm is limited to its observation, a privilege reserved solely for God's saints and prophets.

There is no doubt among Islamic scholars about the universality and eternity of the Holy Quran. There is also no doubt about the comprehensiveness of the Quran, although scholars do not universally agree on its types and scope. What can guarantee the presence of this sacred text across all times, societies, and aspects is the Quran's responsiveness and its ability to solve human problems and concerns, since anything that does not benefit humanity will undoubtedly be discarded. Given this importance, the significance of "Interrogation" becomes clear, as it is considered the only way to answer human questions and address contemporary concerns. So, the Impeccable Imams (AS) frequently spoke about interrogation. According to the view of Martyr Ṣadr, which aligns with the narrations, interrogation has three stages: 1) Understanding the societal concern and question, which he refers to as the "Subject," 2) Presenting the question and concern to the Quran, 3) Extracting and elevating the response from the Quran. The present study aims to explain this scope and method based on the narrations of the Ahl al-Bayt (AS) through an analytical-descriptive approach and to clarify the differences between this important method and others, such as the method of interpreting the Quran with the Quran and thematic interpretation methods. It will also demonstrate the significant difference between the method of interrogation and "Interpretation by opinion," which some have mistakenly believed to be the same, and address the doubt of "Limiting interrogation to the Impeccable Imams". It seems that the endless capacity of the Quran is its most significant miraculous aspect because it is a legislative book, and like the book of creation, its secrets are inexhaustible.

The Holy Qur’an, in addition to its primary purpose of guiding humanity, contains numerous scientific references that were not fully understood at the time of its revelation. Verse 25 of Surah al-Ḥadīd refers to the sending down of iron. The use of the verb anzala (to send down) instead of more commonly used verbs such as khalaqa (to create) and jaʿala (to make) has led to various interpretations of this verse throughout history. This research employs a descriptive-analytical method to examine the concept of the sending down of iron (inzāl al-ḥadīd) and its strong nature (ba's shadīd), as well as its relation to new scientific findings regarding the origin of iron on Earth. Additionally, it investigates whether people at the time of the Qur’an’s revelation had any knowledge of the extraterrestrial origin of iron.Contrary to some extreme approaches to the scientific interpretation and miracles of the Qur’an in recent centuries, this research advocates a balanced perspective that utilizes scientific findings, without any imposition, to better understand the verses of the Qur’an. Recent scientific discoveries indicate that iron is primarily produced in the cores of massive stars, and it cannot be produced in the solar system. Therefore, the use of the verb anzala may allude to the extraterrestrial origin of iron. The results of this research reveal that, from a scientific standpoint, various phenomena are involved in the process of iron's incorporation into Earth that could embody the concept of "sending down," including the production of iron in massive stars and its transfer to Earth through certain cosmic processes, the collision of iron-rich meteorites and asteroids with Earth, and the sinking of iron towards the Earth's core. Regarding the knowledge of people about the extraterrestrial origin of iron at the time of revelation, although it has been claimed that the term used for iron in ancient Egypt means "metal from heaven," the findings of this research indicate that this claim is merely a possibility and, despite extensive research, has not been definitively verified.