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Recognition the relationship of the verses inside a surah and structural research of that surah are new approaches that although there were detailed in earlier commentaries, but has been considered so seriously by more recent Qur’ān scholars. According to the science of surah recognition, every surah has a purpose and its own specific main subject, so that the all verses of surah circulate around it thereby the meaningful relationship between its verses are recognised. In this study, according to the method of surah recognition, the conceptive structure of the two Surahs Nās and ʿAṣr and the links and reciprocal interaction between the two surahs Nās and Falaq as a case study are reviewed. Therefore, this research revolves around two axes: Methodology of structural research in the Qur’ān; including topics like: Stages and principles of structural research, thematic units (Rukūʿāt) and gradual revelation of the Qur’ān, linkage and connection between the surahs, thematic axis or basic subject of surahs, difference between structural research and interpretation, and at the end of this paper, the meaning and structural cognition of the two Surahs Nās and ʿAṣr are discussed. Based on this research, the exact semantic connection between Surah Nās and Falaq was extracted, and then Surah ʿAṣr was conceptualized using the method of pondering (tadabbur); and as a result, it was concluded that Surah ʿAṣr, despite its small volume, is the most comprehensive and complete Surah of the Qur’an, which contains heavenly and life-giving Quranic teachings

In the Holy Quran, God addresses sinners in various ways and speaks to them through clarification of sins, admonition, prohibition, warning, and so on. It seems that sometimes God has reproached sinners: "O you who have believed, why you say what you do not do?" (Quran, 61:2) and "Why do you not spend in the way of Allah while to Allah belongs the heritage of the heavens and the earth?" (Quran, 57:10). Reproach is a communicative behavior, a speech-action, and a type of purposeful and active performance; when it is done correctly, can have positive individual and social effects. However, when it is unethical and irrational, it will leave destructive effects. Despite its importance, reproach has been neglected in research works and has not been addressed as an educational method in educational books. Some individuals have even focused on the negative aspects of reproach. Therefore, reproach as an educational method is almost unknown. The present study aims to extract the cognitive, emotional, and behavioral components of reproach and its goals in the Holy Quran based on the interpretation of al-Mīzān. Literature Review Some researchers have examined the reproachs of Imam Ali (AS) in Nahj al-Balagha. For example, Hashemizadeh and Fahimi Tabar (1393) have studied reproach in Nahj al-Balagha only regarding the people of Kufa. Kiani and Zare (1394) have focused on reproach in Nahj al-Balagha solely from a literary style perspective. Hassani Satehi (1395) has examined reproach only in the hadith of Imam Ali (AS) and found that it has been done in two forms: verbal and behavioral. Naseri Esfandagheh et al. (1401) have analyzed the meanings and examples of reproach in letters 17, 39, and 41 of Nahj al-Balagha. The mentioned researchers have not examined reproach in the Holy Quran nor analyzed its components. Tussoulis and Abdulhaidar (2012) have studied the Sufi (malamatiyya) method of reproach. Researchers who have focused on examining reproach in the Holy Quran have not specifically examined the components and objectives of reproach, especially from an educational perspective. For example, Sharifi Isfahani (1381) examined the apparent contradiction in God's reproachful addresses to Prophet Muhammad (PBUH) in relation to his impeccability and demonstrated that there is no contradiction between the two. Barati (1389) analyzed God's reproachful addresses to Prophet Muhammad (PBUH) and found that the existence of such reproachful verses is itself strong evidence that the Quran is the word of God. Karbalaei Pazooki and Taheri (1394) investigated the apparent contradiction between verses praising and condemning humans in the Quran and concluded that instances where God reproaches humans are related to situations where they have misused their instincts and talents. On the other hand, both positive and negative instincts and qualities of humans are necessary for their growth, and there is no contradiction between verses praising and reproaching humans. Bint Alameen et al. (2018) discussed reproach based on the Quran; however, this study pertains to reproach from humans towards other humans. The present study aims to examine the reproach of wrongdoers by God, provide a more detailed analysis of reproach, and analyze its components. Methodology The research method employed was descriptive-analytical of Tafsir al-Mīzān. To identify and collect relevant verses, keywords such as "Malāmah," "ʻItāb," "Dhamm," "Shimātah," "Tawbīkh," and "Tathrīb" were searched in the Quran and its interpretations. Additionally, other verses that seemed to contain reproachful content based on the Tafsir al-Mīzān were identified. A total of 81 verses were extracted and organized into 44 analytical units. The data was then coded, categorized, and organized, and the cognitive, emotional, and behavioral components of reproach, as well as the objectives of God (through reproach), were obtained through analytical study of the Quran based on the Tafsir al-Mīzān. Results According to al-Mīzān, in the Holy Quran, when reproaching a wrongdoer, God creates cognitions and emotions in the wrongdoer through words and actions, leading to their remorse for the mistake and encouraging them to repent and reform themselves. Therefore, we find cognitive, emotional, and behavioral components in reproach. Based on the findings, the cognitive component of reproach includes recognition of: humans, divine attributes, divine blessings, divine traditions, the Quran, the Holy Prophet (PBUH), virtues and vices, and strategies for reforming wrongdoers. Additionally, the emotional components of reproach include: shame towards God, shame towards oneself, feeling of sin, feeling of disgrace, and feeling of remorse. How exactly does God reproach sinners? Based on the findings, the behavioral components of educational reproach in the Holy Quran are as follows: questioning, gratitude, labeling, belittling, presenting arguments, inciting and drawing attention to speech, expressing disgust and aversion, giving examples, making comparisons, emphatic and decisive repetition, and explanation. Furthermore, the objectives of reproach (including: reforming thinking patterns, strengthening faith in God, attention to the resurrection, strengthening faith in the Prophet Muhammad (PBUH), respect and obedience to him, understanding the ugliness of one's mistakes, feeling regret and deciding to repent, performing obligations and avoiding prohibitions and mistakes) and the ultimate goal (guidance and true happiness of human beings) were obtained. Conclusion Based on the findings, the reproach in the Holy Quran carried out by God is a speech-action in which God creates or reminds a set of cognitions in the wrongdoer and incites feelings in them that lead to remorse for the wrongdoing and ultimately urge them to reform. In order to guide wrongdoers back on the right path, God deals with them both very seriously and very compassionately. He reminds them of how despite their faults and wrongdoings, they have been and is still under the mercy and grace of God. This intelligent behavior causes the sinner to feel regretful for what they have done, but not to lose hope entirely. On the other hand, the findings show that God's educational reproach is not only emotional but also has a cognitive aspect. During reproach, God creates deep cognitions in the wrongdoer and tries to correct their cognitive errors. He does not want to simply make them feel guilty, but rather wants them to fully understand the situation and consciously decide to abandon the wrongdoing.

The purposefulness of divine actions is an important religious issue among thinkers. Belief in God's knowledge, wisdom, power, and justice requires the purposefulness of God's actions. This research is based on Rene Descartes' view on the answer to the question of determining the purposefulness of divine actions, which has been carried out through a descriptive-analytical method. In findings chapter, it explains Descartes' point of view in two areas of “the principle of the purposefulness of divine actions and the possibility of knowing the goals of divine actions. While confirming the first area of his view, in the second area and based on extra-religious evidence (reason) and internal religious foundations (Qur'an and hadiths), the raised misconception has been criticized and investigated. The result of the research shows that despite believing in the purposefulness of divine actions, Descartes considers it impossible to access and know the ultimate cause in divine actions due to human limitations, while in criticizing and confronting this matter and based on external evidence and teachings in the Qur’an and religion, divine actions not only have purpose, but also their recognition is possible and it has been acknowledged in various cases.

The disagreement regarding the audience of the Quran among Islamic scholars has led to various interpretations. Among them, Sharaf al-Dīn Istarābādī has a distinctive viewpoint, asserting that the interpretation of ambiguous verses is exclusively meant for the impeccable Imams (AS). Since he considers interpretation to encompass both the apparent and the inner meanings, his opinion is that the audience of the ambiguous (Mutashābih) verses—both in terms of their apparent meaning and inner meaning—are the impeccable Imams. Given the existing differences, this article aims to appropriately judge between these viewpoints by examining the meaning of "Rāsikhūn" based on the "Bun" methodology. The question arises: Is Sharaf al-Dīn's intended meaning validated or not? The investigation has shown that the meaning of "Rāsikhūn" in this verse refers to a special and distinct group of people who possess knowledge of the interpretation of verses, yet the identity of this group remains unclear, as the text does not have the ability to specify its identity. Accordingly, based on the extra-textual context and the perspective of Sharaf al-Dīn, it can generally be established that "Rāsikhūn" are a special and distinct group, specifically the impeccable Imams (AS).