۱.
The Qur’an is the most fundamental and authentic source of the Islamic law ( sharīʿah ) and the primary reference for attaining the principles of Islam among all Muslims. Throughout the history of Islamic civilization, scholars have derived answers to many of their religious questions on diverse issues from the noble verses of the Qur’an. Within this framework, the Qur’anic verses have also served as the primary fountainhead of fiqh (Islamic jurisprudence), guiding the practical lives of devout Muslims. Nevertheless, it appears that certain opinions expressed in the corpus of fiqh literature are not fully aligned with the recommendations and guidance offered in the Qur’an. One such area of tension concerns the Qur’an’s proposed model for dealing with those who show disrespect toward religious sanctities, which seems to be inconsistent with the prevailing jurisprudential approach. In view of the importance of this issue, the present study adopts a problem-oriented approach and employs a descriptive-analytical method. It first elucidates the manner in which the Qur’an addresses this phenomenon and then, based on the Qur’anic model, critically evaluates the Shia jurisprudential opinions in light of these teachings. The findings indicate that the current jurisprudential approach is not capable of withstanding the unequivocal principles ( muḥkamāt ) of the Qur’an or the practical conduct ( sīrah ʿamalīyyah ) of the Prophet and Shia Imams. At the very least, this approach destabilizes the basis of the prevailing jurisprudential ruling and suggests the adoption of a perspective that maximizes the protection of human life and does not permit coercive measures except on the basis of definitive evidence.
۲.
Verse 2:30 of the Qur’an recounts a dialogue between God and the angels regarding the creation of humankind and their appointment as a caliph on Earth, during which the angels express concern about the potential for corruption and bloodshed by humans. This verse has historically been subject to various analyses by Muslim exegetes, who have generally expressed differing perspectives regarding the origin of the angels’ knowledge about human corruption and bloodshed on Earth. Among these perspectives are the angels’ awareness of the Preserved Tablet ( al-Lawḥ al-Maḥfūẓ ), their predictions based on human nature, and their experience with the corruption of the jinn on Earth. This article employs a descriptive-analytical method to critically examine the various interpretations of Q. 2:30 offered by exegetes. After highlighting the weaknesses of each viewpoint, it proposes a hypothesis supported by archaeological evidence. Accordingly, the existence of violence and killing among early hominids (Neanderthals), referred to in Islamic traditions as Nasnās , could be the origin of such a notion among the angels. The article also examines the narratives related to this theory in terms of their sanad (chain of transmission) and meaning, demonstrating the reliability of the narrators and the relevance of their statements to the proposed claim.
۳.
One of the concepts in the Qur’an related to the human psyche is the expression ḍayq al-ṣadr , which describes the tightness of the chest experienced by the Prophet (PBUH) when faced with psychological and social pressures. The verse “And We certainly know that your chest becomes constrained by what they say” (Q. 15:97) not only reflects the challenges of the era of revelation but can also serve as a profound approach to emotion regulation in contemporary life. Previous research has mostly examined this concept in the context of the asbāb al-nuzūl (occasions of revelation) of the verse, leaving a systematic psychological and pedagogical analysis largely unexplored. This study employs a descriptive-analytical method, using exegetical and psychological sources. The findings indicate that ḍayq al-ṣadr , as an emotional-physiological phenomenon, is comparable to situational stress constructs. Qur’anic strategies for addressing this condition—such as tasbīḥ (glorification of God), patience, and cognitive reappraisal of the prophetic mission—align with psychological findings on mindfulness, emotion regulation, resilience, and conflict management. The analysis further highlights four main interpretive perspectives: divine consolation of the Prophet’s heart, recognition of the human limits of prophets, emphasis on the continuity of the prophetic mission, and provision of practical strategies for coping with distress. the paper demonstrates conceptual overlaps between Qur’anic guidance and modern psychology, suggesting directions for educational and counseling applications.
۴.
The Holy Qur’an is a guide for humanity toward felicity in all eras, and at the same time, it contains precise scientific indications intended to guide scholars. This study, using a descriptive-analytical method and drawing upon library-based sources, examines one such scientific indication in verse 27 of Sura al-Mursalāt. This verse addresses the conditions and characteristics of water storage in elevated mountains for the benefit of human populations dwelling in foothills and plains. The data collected for this study were categorized into two groups: Qur’anic and scientific. The Qur’anic data were extracted from both classical and contemporary exegetical sources, while the scientific data were derived from academic articles in the fields of geography and geology. In the first step, five key terms— jaʿalnā , rawāsī , shāmikhāt , asqaynākum , and furāt —were subjected to etymological and semantic analysis. In the second step, scientific findings were compared with these exegetical insights. The results indicate that the Qur’an in this verse alludes to the hydrological cycle, specifically the movement of water from high elevations on the Earth’s surface toward foothills and plains. Scientific findings clarify the significance of God’s designation of “uplifted mountains” as the primary source of water for humanity. This significance lies in two main aspects: first, such mountains have a higher capacity than plains for receiving precipitation—especially in the form of snow—which is generally more voluminous and less polluted; second, these mountains are more capable of storing water, enhancing its quality, and conveying it through surface and subterranean channels to consumer ecosystems, including vegetation, wildlife, and human settlements. In the absence of towering mountains, the global water cycle would be deficient and limited primarily to coastal regions. The results also indicated that the phrase rawāsī shāmikhāt reflects the Qur’an’s explicit reference to a remarkable scientific fact: the gradual growth of mountains. This progressive uplift is today corroborated by findings from geology and geodesy in the major mountain ranges of the world.
۵.
One of the common responses to the conflict between science and religion is the strategy of linguistic differentiation . This strategy—which holds that the language of science and the language of religion differ in purpose, method, and worldview—is so broad that it encompasses theories ranging from the philosophical interpretation of Allameh Tabataba’i and Ayatollah Javadi Amoli, to the symbolic language theory of Shahid Motahhari, the metaphorical language theory of Mojtahed Shabestari, the interactive interpretation between science and religion proposed by Albert Einstein, and Ludwig Wittgenstein’s complete separation of the domains of science and religion. This breadth has led some scholars in Islamic studies to assign a significant place to the linguistic differentiation strategy in discussions of the science-religion conflict. However, it must be noted that, although the broad semantic scope of linguistic differentiation includes these theories, they are so distinct that each may be interpreted as an independent strategy for resolving the science-religion conflict. This study briefly examines the meaning of linguistic differentiation in its philosophical origins and analyzes selected Islamic–Shi’i theories that align with this strategy, highlighting their differences from modern philosophy of language. Special emphasis is placed on theories rooted in the works of Tabataba’i, particularly his exegesis. The findings show that although many Islamic theories may be subsumed under the general concept of linguistic differentiation, enduring principles of Shi’i theology produce fundamental differences in their premises and interpretations compared with Western traditions.
۶.
The Meccan Surah al-Ghāshīyah in the Qur’an, with its cohesive structure, constructs a multi-layered discourse through descriptions of the Day of Judgment, invitations to reflect on creation, and an emphasis on the Prophet’s guiding role, promoting monotheistic faith and challenging the polytheistic hegemony of Mecca. This study examines how the surah represents theological concepts such as monotheism, resurrection, human responsibility, and social concepts including justice, faithful identity, and a critique of polytheism, while confronting the power structures of the Quraysh. Utilizing Norman Fairclough’s critical discourse analysis framework, which views language as a social practice for reproducing or transforming power relations, the study is conducted at three levels: textual, discursive process, and social practice. Findings indicate that the surah employs contrastive vocabulary, concise grammatical structures, and rhetorical devices such as antithesis, repetition, and rhetorical questions to represent the dichotomy between faith and disbelief. These tools, by reinforcing the process of othering, promote faithful identity as a legitimate and ethical alternative, undermining polytheistic hegemony. The surah also proposes a social order based on justice and spiritual equality through intertextuality and the integration of warning, argumentative, and persuasive discourses. This analysis elucidates the role of religious texts in social transformations and contributes to a deeper understanding of the interplay between language and power in the historical context of Mecca.
۷.
One of the internal divisions of the Qur’anic text is the rukūʿ , which, as a semantic unit, provides significant potential for rereading the text and uncovering new interpretive levels. Nevertheless, this division has been largely neglected in many contemporary Qur’anic codices and rarely addressed in Qur’anic studies. The present study aims to propose and apply an approach of Qur’anic interpretation based on rukūʿ analysis, focusing on the tenth rukūʿ of Surah al-Naḥl (Q. 16:71–76). Conducted through a descriptive-analytical approach, the research proceeds in three stages: first, elaborating the proposed approach of understanding the Qur’an through rukūʿ units; second, applying this approach to the tenth rukūʿ of Surah al-Naḥl as a paragraph-like semantic unit; and third, assessing the findings by comparing them with the exegetical categorizations of other commentators. The results indicate that verses 71–76 of Surah al-Naḥl form a structurally and thematically coherent passage that can be identified as an independent semantic unit. Within this framework, the topic sentence, supporting statements, transitional sentence, and concluding sentences were identified. Furthermore, a comparative critique of three exegetes’ approaches revealed that neglecting rukūʿ divisions in existing commentaries has often led to semantic discontinuity, disruption of textual coherence, deviation from the surah’s main objective, and reader confusion. Accordingly, it can be concluded that a rukūʿ -based reading of Qur’anic surahs not only highlights the thematic independence of each semantic unit but also ensures their internal coherence and contributes to identifying the overarching purpose of the surah. This approach may thus serve as an effective model for Qur’anic exegesis and a means of avoiding the interpretive challenges resulting from fragmented exegetical categorizations.
۸.
Non-normativity, understood as departures from linguistic norms and standards, has been notably articulated in modern linguistics and, in a serious scholarly manner, by formalists. The Qur’an, as the preeminent symbol of manifestations of beauty, perfection, and coherence of the Arabic language, transcends the framework of norms and standards, thereby placing itself at the apex of eloquence and rhetoric. This sacred text, aimed at institutionalizing monotheistic rationality, eradicating manifestations of polytheism, and instilling thoughts contrary to pre-Islamic ( al-jāhilī ) norms, has crossed the boundaries of pre-Islamic tradition with a distinctive literary language, generating a revolution in Arabic language. The present study, adopting an analytical-descriptive approach, examines non-normativity in Surah al-Kahf at three levels: phonological, syntactic, and semantic. The findings indicate that at the phonological level, devices such as al- ikhfāʼ (concealment), al- idghām (assimilation), and al- madd (prolongation) serve to harmonize sound and musicality with meaning and the situational context of the surah. It is as if the scenes and events are unfolding and the audience perceives them with the faculty of hearing. At the syntactic level, phenomena such as al- ḥadhf (ellipsis), al- taqdīm (preposing), al- taʾkhīr (postponing), al- taḍmīn (conflation), and al- iltifāt (shifts in person) enable the reader to apprehend God’s focal points with the most complete concepts expressed in the briefest phrases. At the semantic level, non-normativity manifested through metaphors and figurative language fosters vivid imagery of various situations and dynamic reader cognition; so much so that the reader appears to observe all these elements and finds themselves in the scene of events. Consequently, with these aesthetics, the sacred text of the Qur’an is better understood, and its sweetness is savored.
۹.
In educational sciences, human creativity is regarded as one of the highest intellectual blessings. It represents a blend of intelligence and key personality traits, such as independent thinking, self-control, and problem-solving ability. The achievements and advancements of humankind have consistently been driven by creative thinking. The Qur’an highlights the unique role of humans as the vicegerents of Allah, emphasizing creativity as an innate characteristic bestowed by the Creator. This creative potential, however, must be cultivated and trained. The cultivation of talented and creative individuals has been a central concern across societies, not only in contemporary times but also throughout history. The primary question addressed in this study, which has not been previously explored, is how creativity is explained in the Qur’an and whether there is a relationship between creative thinking in educational sciences and faith as expressed in the Qur’an. Drawing on a descriptive-analytical methodology, research findings suggest a profound connection between Qur’anic teachings and creative thinking in educational sciences. In particular, the study identifies five key Qur’anic principles—imagination, reason, emotion, free thinking, and hope—as foundational components that contribute to the development of creativity.
۱۰.
This study explores the relationship between speech acts, based on John Searle’s theory, and emotions according to Robert Plutchik’s emotional model in the verses of Juz’ 26 to 28 of the Qur’an. Despite the central role of emotions in guiding the audience, the precise connection between speech acts and emotions in the Qur’an has received limited scholarly attention. Thus, identifying how emotions are represented within the framework of speech acts may offer new horizons for understanding Qur’anic messages. Searle’s speech act theory, with its five-fold classification (assertive, directive, expressive, commissive, and declarative), along with Plutchik’s emotion wheel, featuring eight primary emotions (joy, sadness, fear, anger, trust, disgust, surprise, and anticipation) and their combinations, provides tools for accessing the semantic and affective layers of the verses. Employing a descriptive-analytical method, and through both qualitative and quantitative analysis of extracted data from the verses, the study identifies various types of speech acts and their corresponding emotions. The findings demonstrate that the integration of Searle’s speech act theory with Plutchik’s emotional model offers a more precise understanding of the implicit meanings and emotional impacts of the verses under study. The results show that directive acts occur most frequently (166 instances), while commissive acts appear least frequently (16 instances). Furthermore, emotions such as warning and friendship reflect a deep emotional connection between the text and its audience, contributing to awareness-raising, encouragement toward righteous action, and the articulation of divine order. The emotional continuum moves from positive states (hopefulness) to negative ones (fear), highlighting a balance between glad tidings ( al-tabshīr ) and warning ( al-indhār ). The results confirm that the Qur’anic verses, while serving distinct linguistic functions such as glad tidings and warning, also convey emotions aligned with these functions. Adopting an interdisciplinary approach, this research affirms the alignment between speech acts and emotional continuums, and underscores the Qur’an’s role as a guiding text imbued with both positive and negative emotional charges.
۱۱.
This study aims to analyze the research methodologies employed in interdisciplinary studies of the Qur’an and psychology published in Iranian scholarly journals from 2011 to 2024. Initially, 346 articles were selected, and after closer examination, 136 articles that specifically addressed interdisciplinary studies between the Qur’an and psychology were chosen as the main corpus of analysis. A total of 157 instances of research methods were identified across the corpus. These methods were analyzed based on an expert-approved classification of research methodologies into quantitative, qualitative, and mixed categories. The findings revealed that descriptive–analytical methods and qualitative content analysis were the most frequently employed approaches, whereas mixed methods, survey methods, and the Qur’an-by-Qur’an method were the least common. The analyses indicate that attention to paradigmatic coherence and innovation in methodological development were among the strengths, while the use of low-yield methods, methodological chaos, and insufficient attention to interdisciplinary requirements were among the key methodological weaknesses observed in these studies.
۱۲.
The present study seeks to extract stylistic features of Qur’anic verses that address natural phenomena, some of which commentators have attempted to explain in scientific terms. To this end, seventy verses containing references to natural phenomena that had been claimed to constitute scientific miracles were selected. In addition, thirty verses were chosen which describe natural phenomena but from which no falsifiable propositions can be derived. As a third category, fifty verses whose central theme is supernatural were chosen for comparison. Consequently, three categories of verses were formed and, for brevity, labeled scientific verses, natural verses, and supernatural verses. Through an examination of existing scholarship on scientific verses, features potentially serving as stylistic markers of this category were identified. A corpus of 150 verses representing the three groups was then compiled and their features annotated. To analyze this corpus and extract distinctive stylistic traits of the first category, computational methods were applied, specifically a decision-tree analysis. The findings highlight linguistic characteristics of the Qur’an in its description of natural phenomena. The features with the highest probability of occurrence in scientific verses are, in descending order: multiple possible syntactic analyses, greater verse length, the presence of thought-provoking expressions, the use of augmented verb forms ( al-abwāb al-mazīd ), greater variety of letters, a higher number of derivational forms, and polysemy. A common underlying implication of these traits is that such verses require further inquiry and interpretive effort to construct a meaningful understanding. The study demonstrates that verses providing precise and falsifiable descriptions of natural phenomena display distinctive stylistic features that deserve further attention, ideally through interpretive approaches that are specifically sensitive to these linguistic markers.
