https://style.quran.ac.ir/ Stylistics Studies of the Holy Quran en daily 1 Thu, 23 Oct 2025 00:00:00 +0330 Thu, 23 Oct 2025 00:00:00 +0330 https://style.quran.ac.ir/article_227806.html Research ObjectiveThis study aims to examine one of the most compelling and inspiring Qur’anic expressions, “Lā khawfun ʿalayhim wa lā hum yaḥzanūn”, using a linguistic approach, and more specifically, layered stylistics. Layered stylistics encompasses multiple levels of analysis; however, this article focuses on the syntactic layer, addressing the primary question: What meanings and implications can syntactic analysis reveal in the expression “Lā khawfun ʿalayhim wa lā hum yaḥzanūn”?Answering this question requires examining more detailed inquiries, such as: Why does this Qur’anic expression employ the general negation lā instead of the generic negation (lā khawfa ʿalayhim)? What is the significance of combining the negation particle lā with the indefinite noun khawf? Why is the preposition ʿalay used instead of alternatives like fī (lā khawfun lahum, lā khawfun fīhim)? What role does the pronoun hum play in wa lā hum yaḥzanūn, given that it could be omitted? Why is the verb yaḥzanūn in the present tense rather than a nominal form like ḥuzn? And why does the first phrase employ a nominal construction (khawf) while the second uses a verbal construction (yaḥzanūn)?Addressing these questions through syntactic layer analysis requires investigating topics such as syntactic supernormativity, focalization, syntactic voice, parallelism, verbal modality, and verbal definiteness, all of which are examined in detail in this study.Research MethodologyThe expression “Lā khawfun ʿalayhim wa lā hum yaḥzanūn” occurs 12 times in the third-person masculine plural and twice in the second-person masculine plural in the Qur’an, totaling 14 occurrences. It is applied to groups such as the faithful, the pious, the charitable, the servants of God, and God’s chosen servants. This study analyzes the stylistic features of this expression using a descriptive-analytical approach and library-based research methods.FindingsSyntactic layer analysis of the expression demonstrates how linguistic and literary structures contribute to the creation and conveyance of precise and profound meanings. Departing from the audience’s expected linguistic norms (syntactic supernormativity) and employing the focalization variable emphasizes the believers’ lack of fear and grief. Another stylistic variable is the passive voice, which shifts attention from the agents of fear and sorrow to the outcomes of faith—namely, freedom from fear and grief. The expression also employs an inferential epistemic modality, indicating that the natural and inevitable result of true faith, righteous deeds, submission, piety, charity, and perseverance is the absence of fear and sorrow in facing life’s challenges.ConclusionThe Qur’an, in “Lā khawfun ʿalayhim wa lā hum yaḥzanūn”, uses various syntactic structures to emphasize the speaker’s certainty, clarity, commitment, and adherence to the divine promise. By juxtaposing fear, which relates to future events, and grief, which concerns past occurrences, the text conveys that true believers neither grieve over the past nor fear the future. Their existence is imbued with profound security and tranquility. Consequently, negative emotions cannot dominate them or hinder their pursuit of truth and righteousness. https://style.quran.ac.ir/article_228946.html 1. Research ObjectiveOne of the theories proposed in recent years regarding the language of the Quran is the notion of the "oratory nature of the Quranic language." This theory links judgments about the Quranic language to judgments about the arrangement of verses within surahs. The foundation of this notion is that the verses in the Quran’s surahs are organized based on their order of revelation, and the circumstances of revelation have necessitated their current arrangement. Consequently, according to this theory, two conclusions are drawn: first, that the Quranic language is oratory in nature, and second, that in some cases, there is "discontinuity" and "lack of coherence" between different sections of a surah.The aim of this study is to evaluate the validity of the theory regarding the oratory nature of the Quranic language by examining its claims about the lack of coherence in verses within surahs and its justification for this discontinuity based on the connection between verses and their circumstances of revelation.2. Research MethodologyThe research method employed in this article is library-based and descriptive-analytical. The overall structure of the research proceeds as follows: first, the theory of the oratory nature of the Quranic language is presented, and its judgment regarding the connection between verses within surahs—based on their thematic incoherence and their relationship to circumstances of revelation—is explained. Subsequently, criticisms directed at this theory's judgment about thematic discontinuity in surahs are discussed.3. Research FindingsThe following criticisms are raised against the theory of the oratory nature of Quranic language concerning the arrangement of verses within surahs and thematic incoherence in surahs 1. Foundational Criticism:Analysis reveals that contrary to this theory’s judgment, verses within surahs are not necessarily arranged according to their order of revelation. In some cases, it can be demonstrated that verses have been arranged in an order different from their chronological revelation in the Quran. As a result, it can be argued that the arrangement of verses in surahs is influenced more by divine will and wisdom than by circumstances of revelation.2.  Criticism of Examples Highlighting Incoherence:Examination of examples cited by this theory as instances of contextual disjunction shows that these examples are coherent when considering two factors:First, by taking into account the Quran's unique rhetorical style, which often addresses multiple dimensions of a subject. This rhetorical feature—creating dualities that appear oppositional—can explain connections between various topics within a surah.Second, by recognizing recurring patterns in thematic sequences across different surahs. These patterns demonstrate that diverse topics in Quranic culture are interrelated, indicating no actual thematic disjunction has occurred.3. Criticism of the Lack of Coherence Based on the Wisdom Behind Divine ActionsAccepting the theory of the oratory nature of the Quranic language—which is based on thematic incoherence within surahs and the connection of verses due to circumstances of revelation—implies denying the existence of wisdom in one of God’s actions, namely, the arrangement of verses within surahs. According to this theory, first, the selection of topics for each surah and the arrangement of verses within surahs, and second, the creation of surah structures in the Quran, lack wisdom and logical reasoning. Instead, the current sequence of topics is merely a result of their association during the time of revelation.4.  Criticism of Incoherence Considering Features of Oral CultureOne key feature of speech in oral cultures is the effort to preserve it through coherence. Therefore, if we believe that the Quran has been destined for eternal preservation from its inception, we must also accept that factors ensuring its preservation—including coherence—have been accounted for.4. Final ConclusionThe theory suggesting the oratory nature of Quranic language and its acceptance of thematic incoherence within surahs—justifying this incoherence by referencing the connection between verses and circumstances of revelation—has deviated from accuracy. https://style.quran.ac.ir/article_176068.html As a living, expressive and comprehensive book, the Holy Quran has always amazed its audience, whether Muslim or non-Muslim, in all ages. One of the elements of its surprise, called artistic imagery in the contemporary era, has made commentators to discuss the miraculous features of the Qur'an in this way. Artistic imagery is a preferred and special tool in the style of the Qur'an; Because this intelligent tool depicts the mental meaning and mental state and makes the mind move and dynamic in the case of a tangible event and visible scene. This illustration is a moving and imaginative image. It is also an image of the tone that takes the place of color in the show and by describing the conversation, the sound of the words, the tone of the phrases and the music, often in highlighting each of the artistic images in the mind, eyes and ears of a person, the sense of imagination, thought and It brings conscience. In all these artistic depictions of the Holy Qur'an, human feelings and emotions are associated with the influence of human spirit and thought. In this writing, the author intends to deal with aspects of the depictions in some verses of Surah Al-Baqarah in a descriptive-analytical manner. https://style.quran.ac.ir/article_226009.html AbstractWilayah (guardianship/authority) is one of the key and complex concepts in the Qur’an, with various interpretations provided in different exegetical sources. In particular, regarding verse 55 of Surah Al-Ma’idah, there is considerable disagreement between Shia and Sunni scholars concerning the meaning of the term “Wali”. Shia exegetes interpret Wali in this verse as “the one most entitled to authority,” deriving from it the direct guardianship of Imam Ali (PBUH). In contrast, Sunni exegetes understand Wali as indicating support and affection, emphasizing the necessity of support and love for all believers.This study employs a descriptive-analytical and critical approach, based on the methodology of Qur’an-to-Qur’an interpretation, with a focus on structural analysis of verses related to Wilayah. By examining 112 Qur’anic verses concerning Wilayah, with particular attention to verse 55 of Surah Al-Ma’idah, the research aims to extract the precise meaning of “Wali” using both structural analysis and the comparison of various tafsirs.The findings indicate that, in the Qur’an, there are seven structural categories for verses on Wilayah:1.      Restrictive Structure (Hassr): 28 verses. Most interpretations (22 verses) indicate “the one most entitled to authority,” while others suggest “administrator,” “support,” “affection,” “close relation,” or “ally.” Conclusion: In this structure, Wali predominantly means “the one most entitled to authority.”2.      Additive Structure (Idafa): 45 verses. Meanings include “the one most entitled to authority” (29 verses), “administrator” (33), “support” (35), “affection” (4), and other interpretations (17) such as “master,” “heir,” “follower,” “patron,” “sovereign,” etc. Conclusion: This structure emphasizes “the one most entitled to authority,” except in cases where contextually it implies support or affection.3.      Taking Wali Structure (Ittikhadh Wali): 22 verses. Interpretations include “the one most entitled to authority” (16), “administrator” (11), “support” (18), “affection” (4), and “obedience/following” (2). Conclusion: This structure refers to guardianship and authority over affairs.4.      Tawalli Structure: 12 verses. Interpretations include “the one most entitled to authority” (7), “administrator” (4), “support” (10), “affection” (2), and allied concepts such as “alliance,” “following,” or “disavowal” (4). Conclusion: In this structure, Wali means “the one most entitled to authority” and “administrator”, highlighting that enemies of God cannot assume guardianship over believers.5.      Tawliyah Structure: 2 verses. Interpretations include “administrator” (2), “support” (2), and associated meanings such as “entrusting” (2). Conclusion: Wali signifies administrative authority and dominance over others.6.      Priority Structure (Awlawiyyah): 6 verses. Interpretations include “the one most entitled to authority” (2), “more deserving” (2), “entitled to inheritance” (1), “closeness” (1), and “specific inheritance priority” (1). Conclusion: Awla in this context refers to “the one most entitled to authority,” distinct from “administrator.”7.      Some Are Guardians of Others (Ba‘dahum Awliya’ Ba‘d): 5 verses. Interpretations include “the one most entitled to authority” (1), “administrator” (3), “support” (5), “affection” (2), and other concepts such as inheritance guardianship, guardianship in inheritance, closeness, and obedience (4). Conclusion: Unlike other structures, this category emphasizes support and affection.ConclusionThe study of the structural patterns of Wilayah verses in the Qur’an, with a particular focus on verse 55 of Surah Al-Ma’idah, shows that in most of the seven structural categories, except for Ba‘dahum Awliya’ Ba‘d, Wali primarily means “the one most entitled to authority”. The meanings of support and affection appear only in specific contexts with clear indicators. Based on detailed structural analysis and exegetical review, the meaning of Wali in verse 55 of Surah Al-Ma’idah is “the one most entitled to authority”, not support or affection. https://style.quran.ac.ir/article_178768.html What can be inferred from the appearances of the Holy Qur'an and the narrations, all the angels obeyed this divine order and immediately prostrated in front of their mosque, but Iblis violated this order and is considered among the disbelievers. Now, according to the exception that is observed in this divine matter, was Iblis from the beginning among the angels, he was commanded to prostrate and violated, and therefore the exception is considered continuous, or is this exception discontinuous and includes Iblis? can't However, when all the angels are commanded to prostrate, the matter is included among them, including Iblis.The findings of the research are that Tabiyan considers Iblis to be of the genus Malik and Tasnim considers it to be of the genus of jinn, but from the perspective of this research, although based on the text of the Holy Qur'an, Iblis is considered to be of the genus of jinn, but considering the arrogance and arrogance that he displayed He became a disbeliever, not that he was one of the disbelievers from the beginning. This research has tried to critically evaluate these two points of view and believes that each of these two points of view can be correct but not complete. https://style.quran.ac.ir/article_226011.html Extended AbstractAny spoken or written text must adhere to the rules, symbols, indicators, and grammatical structures of a language to ensure proper formation and to effectively convey the speaker's or writer's intent. In this regard, mastering the principles of jurisprudence—a structured discipline for interpreting the apparent meaning, text, and wording of the Quran in fields such as exegesis, jurisprudence, theology, and ethics—is of special importance. This is particularly true in cases where the primary intent of the verses appears to conflict with their literal meaning. Considering the textual context and coherence of the Quran is essential for accurately understanding its meaning and the divine intent. Although the Quran possesses unparalleled eloquence and clarity, its true intent may sometimes lie beyond the apparent meaning of its words due to factors such as metaphor, synonymy, polysemy, ambiguity, rhetorical nuances, and the semantic evolution of words over time. Overlooking these aspects can lead the reader away from the intended message. This is because the speaker's intended meaning reflects their inner thoughts, and words, whether written or spoken, give expression to these thoughts and intentions, making them evident to others. This ability is the tangible manifestation of eloquent expression, setting humans apart from other beings. The accurate interpretation of speech and writing, as well as the precise understanding of the speaker's intent, relies on the proper articulation of words and their organized arrangement within the context and structure of sentences and propositions. To ensure understanding and mutual comprehension, every language has established rules. Adherence to the rules of spoken and written language—in terms of structure, composition, eloquence, and rhetoric by the speaker and writer on the one hand, and the decoding of these signs and uncovering of meanings through a proper understanding of the role of words and sentences within the structure of the text and discourse by the audience on the other—ensures the accurate transmission and reception of the message. Considering the goal the speaker has in mind and their intention to convey it to the listener, they arrange words and expressions in a way that, if altered, could change the intended meaning. The entire skill of the audience and the interpreter of the text lies in extracting meaning and uncovering the speaker's intent from the arrangement of these words, sentences, and their structure. Through this reverse process, they should arrive at the speaker's mental concept, which is referred to as the textual context or coherence. This principle is of even greater importance in the Quran. Therefore, the first step in properly understanding the Quran is to pay attention to and understand its textual clues. The study of the Quran's language becomes more complex because, despite its timeless nature, it was not revealed in a vacuum; it needed to establish a profound connection with the people of its time. Therefore, the Quran utilized the vocabulary of its era, making it relevant for all times and generations. This very fact makes the correct and precise understanding of the text reliant on recognizing both textual and extratextual clues. In this research, which is based on a library study method and the analysis of collected studies from Al-Mizan and other interpretive and jurisprudential sources, it has been concluded that context plays a significant role in understanding Quranic verses. Allameh Tabatabai, in uncovering the purposes of verses, frequently relied on context to determine the referent of pronouns, derive jurisprudential rulings, expand meanings, and more. The importance of this issue is such that ignoring contextual clues can be considered one of the factors that disrupt the understanding of the text, whether written or spoken. To understand context, one must consider its various levels, which are referred to as the siyaq of the sentence, the siyaq of the verses (ayat), and the siyaq of the surahs. Sometimes, the meaning of a sentence changes when two words are placed together. For example, the word "din" (religion) is used in various meanings throughout the Quran. When it appears next to the word "yawm" (day) in Surah Al-Fatiha, it carries a different meaning than when it is used in the verse "lakum dinukum wa liyy din" ("To you your religion, and to me my religion") in Surah Al-Kafirun. https://style.quran.ac.ir/article_178770.html The context is one of the most important features that is effective in understanding the true meaning of the verses of the Holy Quran. In fact, it can be said that the context refers to the verses of the Holy Quran comprehending the meaning of the divine word.Using the role of context in the past and today is a common and universal thing, and commentators have paid a lot of attention to this correlation. One of the benefits of the context is understanding the purposes and determinations of the news and essay sentences in the Holy Quran.One of the most important branches of essay writing is the imperative form. The discussion of the purpose of sentences is one of the significant topics of the science of semantics, and it has been discussed in detail in rhetoric books.Rhetoric scholars have introduced context as the most important way to identify the main and secondary purposes of the imperative sentences of the Qur'an, but they have rarely dealt with the role of context and the way it is signified in rhetoric books. For this reason, the purpose of this research is to explain the role of context in the purposes of imperative sentences with a descriptive-analytical method.The results of the research specify that the effect of the context of the sentences in understanding the purposes of the verses is more frequent, and after that, the role of the context of the verses is in the second place with a small difference; Meanwhile, https://style.quran.ac.ir/article_219613.html Semantics, derived from the Greek word semantias, is the science of studying meaning, focusing on understanding meanings in human languages. Generally, semantics investigates the relationship between words and their meanings. It primarily examines the connection between signifiers—such as words, phrases, symbols, and signs—and their applications. One branch of semantics that has been applied in the study of Qur’anic verses is cognitive semantics, which is further divided into various subfields. One significant approach within cognitive semantics is conceptual schemata, which facilitates a deeper understanding of the Qur’an.This article, employing a descriptive-analytical approach with a Qur’anic perspective, examines and analyzes the conceptual schemata within Qur’anic vocabulary. The main question addressed is: What role do conceptual schemata play in enhancing comprehension and learning of the Qur’an? Based on the analysis, it can be concluded that God employs multiple tools to enhance comprehension and present the Qur’anic content beautifully, one of which is imagery. In the Qur’an, words often transcend their ordinary usage to create vivid mental images that aid in understanding the verses.Conceptual schemata in cognitive semantics can be examined in three primary domains:1.      Spatial/Volumetric Schemas: Assign material volume to events, making them tangible and conceivable.2.      Motion/Action Schemas: Attribute movement and agency to events or entities, such as living beings.3.      Power/Force Schemas: Endow events with faculties such as cognition, awareness, speech, and other capacities.These three types of schemata breathe life into various events, allowing humans to generate diverse mental images of Qur’anic verses and apply them in their daily lives, ultimately facilitating human development and spiritual growth.However, given ongoing debates in Qur’anic studies, reliance on traditional or purely rationalist approaches alone is insufficient. Modern semantic tools are essential to address deficiencies, propose innovative interpretative methods, and deepen conceptual and aesthetic understanding of the Qur’an. The necessity of utilizing modern semantic tools can be highlighted through several considerations:·         Addressing misinterpretations and subjective reasoning due to neglecting cognitive semantics in Qur’anic exegesis.·         Revealing new propositions in the Qur’an by analyzing its geometric and structural patterns, which are not apparent through isolated verse study.·         Employing linguistics to explain variations in interpretation, uncovering subtle elements hidden in Qur’anic expressions, and guiding the interpreter to insights otherwise inaccessible.A central principle of cognitive semantics is that each interpretation is grounded in unique conceptualization, allowing distinct linguistic expressions for the same situation. Although these expressions convey similar events, significant differences exist among them. This principle underscores that semantic conceptualization accounts for the diversity of interpretations arising from a single context.Therefore, this study aims to examine and analyze conceptual schemata in the cognitive semantics of Qur’anic vocabulary, facilitating deeper comprehension of the meanings and aesthetic qualities of the divine text. https://style.quran.ac.ir/article_178787.html Investigating discourse and its strategies is one of the new trends in contemporary linguistics, and the meaning of discourse strategy is a special method that discourse considers as a way to achieve its goals and functions, taking into account clues and context. . In contemporary linguistics, many discourse strategies have been listed, which include correlational, grammatical, persuasive, and ironic strategies. One of the important principles of the usefulness of discourse is dialogue literature, which is ordered by theQur'an. Following the manners and using Lin's words doubles the effect of the words on the audience and the speaker conveys a sense of solidarity to the audienceby using appropriate language construction. Therefore, this type of conversation in which the speaker expresses his affection in order to influence the audience is called the discourse solidarity strategy. The Holy Quran has used this type of discourse as an effective strategy in calling to the right path. The current research is trying to analyze the linguistic structure of this strategy and to discover and highlight the linguistic tools that lead to this type of discourse with descriptive-analytical method. The result of the research indicates that the linguistic constructions of accentuation, good documentation, word selection in the form of address titles, the use of self-denial and self-blame, and the structure of minimization are among the most important components of the formation of solidarity discourse in the Qur'an. This type of speech is used in most cases in the context of persuasion and invitation to God. https://style.quran.ac.ir/article_227807.html Research ObjectiveThe semiotic analysis of religious texts, particularly the Qur’an, has always been of interest to linguists and scholars in the humanities because many of its linguistic signs carry multiple layers of meaning. Such analysis allows for a deeper understanding of the concepts presented in these texts through semiotic and discourse analysis. The story of Prophet Solomon (PBUH) is one of the wisdom-centered narratives in the Qur’an. Due to the unique circumstances of Solomon’s life and his knowledge of the languages of animals and communication with them, the element of language and speech holds a particularly prominent role in this story.John Searle, the renowned American theorist, is among the scholars who have provided a comprehensive framework for speech acts. According to Searle, speech acts can be classified into five categories: assertive, directive, expressive, commissive, and declarative. By relying on his approach, it is possible to achieve a comprehensive understanding of speech acts within a story. Scholars, driven by an interest in uncovering the aesthetic and moral dimensions of Qur’anic narratives, have continually sought to explore their hidden meanings. What distinguishes the story of Prophet Solomon (PBUH) and other Qur’anic narratives from ordinary stories is the divine manner of expression, the miraculous and precise use of words, which creates a vivid and artistic portrayal of events. The divine speech often takes the form of dialogue—sometimes between God and Solomon, sometimes between Solomon and the Queen of Sheba or his people, at other times with his personal conscience, and occasionally even with animals. These speech acts, due to their multi-layered meanings and implicit significance, require careful analysis to fully uncover the intended messages. Research MethodologyThis study employs a descriptive-analytical method to examine the story of Prophet Solomon (PBUH) based on John Searle’s theory of speech acts. It explores the speech elements used by Solomon in his dialogues with his people and the Queen of Sheba, with the aim of delivering the divine message and guiding them to the right path through effective use of language and dialogue. Research FindingsIn this narrative, God is the primary speaker, and Prophet Solomon (PBUH) functions as the main agent of the story, establishing a coherent discourse through language and speech. Since the central theme of the story is guidance and moral instruction, assertive and directive speech acts appear more prominently than other types.Assertive speech acts are employed to demonstrate divine truth through rational arguments and the divine favors granted to humanity. Directive speech acts are used to encourage and motivate the audience toward righteousness and truth. Expressive, declarative, and commissive speech acts are also present, albeit less frequently, serving as complementary tools to reinforce the narrative’s message. ConclusionThe analysis of Prophet Solomon’s (PBUH) story based on John Searle’s speech act theory demonstrates that all five categories of speech acts are represented in the narrative, although some, particularly assertive and directive acts, are more prominent. God is the main narrator, and Solomon’s speech is often presented as the voice of the divine. He occasionally uses the first-person singular to emphasize his message, while at other times he conveys his feelings clearly and explicitly, reflecting the expressive function in Searle’s framework.Through assertive speech acts, Solomon presents the divine truth with rational evidence, achieving his primary goal of guidance. Directive acts, including encouragement and persuasive questioning, are employed to lead his people and the Queen of Sheba toward God, ensuring that the audience is both informed and morally guided.  https://style.quran.ac.ir/article_178788.html The semantics of the words of the Holy Quran is one of the new research methods in the Holy Quran. Based on this, finding the exact and correct meaning of Quranic words is the basis of interpretation, the perfection of which is achieved by analyzing the meaning of words in the context of the verses and achieving the semantic network of Quranic words; On the other hand, the documentary function of Quranic words plays a significant role in understanding and interpreting Quranic verses; One of the most used words in the Holy Quran is the word "sedition"; This word with its derivatives has been used sixty times in different documentary functions in the divine word and this repetition shows the importance of this word. This article investigates the documental functions of Fitna verses and what are the imaginary schemas in it with a descriptive-analytical method.The results of this research show that the subject of fitna in Quranic applications is often used in the form of the past participle and then in the form of other derivations. and then the scheme of being a container, force-power, contact and object, have the highest amount of frequency, but the scheme of support and center-periphery can be seen only in one verse. The disbelievers https://style.quran.ac.ir/article_229289.html Research Objective: This research aims to investigate and analyze the concept of "magic of proximity" (Jadoye Mojavarat) in Surah Maryam. Magic of proximity is a linguistic phenomenon where adjacent words or phrases significantly influence each other's semantic and rhetorical impact. This phenomenon is prevalent in the Holy Quran and plays a crucial role in conveying messages and creating profound effects on the audience. This study seeks to explore the various dimensions of magic of proximity using analytical and interpretive methods. This linguistic phenomenon, beyond a mere linguistic technique, is a form of art and one of the rhetorical aspects of the Quran, where adjacent words and phrases interact in a rhythmic dance, creating new meanings and effects. This phenomenon, beyond simple word collocation, leads to a kind of semantic and rhetorical synergy, where each word, by reflecting and intensifying the meaning of the adjacent word, contributes to creating a novel and lasting effect. Therefore, the goal of this linguistic phenomenon is to strengthen and emphasize meaning, create beauty and rhetorical impact, and convey deep concepts in Surah Maryam. Research Methodology: This research employs a descriptive-analytical research method to investigate and analyze the concept of magic of proximity in Surah Maryam. First, the theoretical literature of the research is presented to understand this topic, and then the instances of this phenomenon in the Quranic verses of Surah Maryam are identified and presented descriptively. Then, using linguistic and rhetorical analyses, the semantic and rhetorical effects of magic of proximity on the audience are examined. Finally, the role of this phenomenon in conveying Quranic concepts is clarified. Findings: The investigations conducted in Surah Maryam reveal that: Sound balance with the repetition of the vowel "fatha" in some verses creates a special sound balance that helps to strengthen the intended meaning of the speaker, and the repetition of the consonant "ḥā" along with other guttural letters creates a calm and whispering atmosphere, consistent with the supplications and prayers in the verses. Also, the use of the letter "ayn," which is one of the letters of elevation, creates a decisive and reassuring sound and emphasizes the public declaration of disavowal of the disbelievers. In the syllabic balance in words ending in "nā," it creates an upward sound. Word repetition is rarely seen in Surah Maryam, but in cases like the repetition of "rabb," it is used to emphasize the oneness of God. The frequent use of "fasila" (pause), especially with the "alif itlaq," creates a melodic and impactful atmosphere in the Surah. The lexical proximity based on "fasila," such as "adan" and "fardan," helps to convey images related to the Day of Judgment, and the augmentative imperfect assonance, "nasiyan" and "mansiyan," conveys a sense of helplessness and fear and helps to visualize the characters' situations. In the syntactic balance, the repetition of the structure has greatly helped to create rhythm and melody in the speech. This repetition adds to the beauty of the speech and emphasizes the concepts and its impact. Conclusion: The rhetorical analysis of Surah Maryam reveals the subtleties and intricacies in its linguistic and sound structure. In this Surah, "magic of proximity" manifests as one of the most prominent artistic expressions of divine revelation at three main levels: sound, lexical, and syntactic. At the sound level, by utilizing sound harmony and phonological and syllabic balance, it creates a pleasant and impactful music. The purposeful repetition of vowels and consonants not only helps to create rhythm and melody in the speech but also leads to the strengthening of concepts and the induction of specific psychological states. For example, the repetition of the short vowel "fatha" creates a clear and decisive sound that is consistent with the concepts of divine power and will. Also, the harmony of guttural letters evokes a calm and whispering atmosphere that is consistent with the themes of supplication and prayer in the Surah. In addition, the frequent use of "Quranic fasila" with "alif itlaq" helps to create syllabic balance and create a tangible music in the speech. At the lexical level, by using lexical harmony and proximity, it creates diverse meanings and rhetorical effects. Complete lexical harmony, using repetition and perfect assonance techniques, helps to emphasize concepts and create coherence in the speech. Although repetition and perfect assonance are rarely used in this Surah, they have had a significant impact when used. In contrast, imperfect lexical harmony, using techniques such as augmentative and differential imperfect assonance, helps to create subtle and precise meanings. Augmentative imperfect assonance conveys a sense of helplessness and fear. The frequent use of "fasila" in lexical proximity helps to create balance and harmony between them. At the syntactic level, by utilizing structural balance and harmony, it creates coherence and continuity in the speech. The repetition of the structure, by repeating grammatical and syntactic patterns in the verses, helps to create rhythm and melody in the speech. Role-playing collocation, using techniques such as division, parallelism, and adjective arrangement, helps to integrate concepts and create connections between different parts of the verses. Role-playing substitution, using the synonym technique, helps to emphasize concepts and prevent tedious repetition.  https://style.quran.ac.ir/article_178792.html The semantics of words is considered as one of the prerequisites for understanding the verses of the new approaches in Quranic research. Considering that in semantics, the conceptual examination of a word is related to other peripheral words, in this research, the word "emergence" and its derivatives have been examined with the focus on the semantic components of "emergence" on the axis of co-occurrences and substitutes. By studying the sources of general and specialized lexicography, "revealing" is considered the main semantic component of emergence. While with the semantic approach, we find that the highest meaning of this word is when it is attributed to God as a name, or in the current form, it refers to divine actions.In the meantime, based on the opposition of the names "Al-Zahir" and "Al-Batan", both of which are divine names, the meaning of "revealing hidden truths" is understood. In the lowest meaning of this word, the meaning behind is considered. Also, in all the derivatives of the word "emergence", the concept of revealing is seen along with showing power. In the meantime, the higher levels of the meaning of "emergence" are described based on interpretive narratives to the emergence of the divine order, the universalization of the Islamic religion and the establishment of the truth, which according to the breadth of the meaning of "emergence", https://style.quran.ac.ir/article_208490.html The Correspondence between Phonetics and Semantics in Surah Al-Kahf: A Descriptive-Analytical Study Research ObjectiveThe present study aims to examine the correspondence between lexical forms and meanings, or the alignment of word and semantic content, in Surah Al-Kahf. The research investigates how the phonetic properties of words relate to their meanings and contribute to the overall semantic coherence of the surah. Research MethodologyAdopting a descriptive-analytical approach and relying on written sources, this study explores the phonetics of lexical items in Surah Al-Kahf and examines their semantic interrelations. The research analyzes how sounds and letters are employed to convey meaning, both at the level of individual words and across sentences, with attention to recurring phonetic patterns and their impact on semantic expression. FindingsThe Qur’an is composed of a carefully selected set of words, phrases, and sentences, wherein the choice of phonetic elements aligns naturally with the content and meanings they convey. There exists an inherent and logical relationship between form and meaning, which mutually inform each other; this correspondence is a key feature distinguishing the divine speech of the Qur’an from other languages.In Surah Al-Kahf, this alignment extends beyond individual sounds and words to encompass themes and sentences. The study demonstrates that phonetics and their apparent referential meanings are semantically connected to general and specific meanings throughout the surah. Sounds and words are employed to articulate concepts, with voiced consonants (jahr) often associated with core themes of prophethood and divine power, expressed in a strong and emphatic manner. Conversely, voiceless consonants (hams) are linked to hidden or inward meanings, as exemplified by the title of the surah itself.Additionally, the depiction of the inhabitants of Paradise and their blessings is conveyed through phonetic imagery that fosters a sense of tranquility and cognitive security. Elevating sounds (istilāʾi) signify grandeur and occasionally solemnity, while lowering sounds (istifālī) evoke notions of gentleness, leniency, and compassion. Overall, the study finds a balanced and mutually reinforcing relationship between phonetic forms and intended meanings, creating a cohesive linguistic-semantic system that is uniquely characteristic of the Qur’anic discourse. ConclusionThe role of phonetics in invoking specific conceptual meanings is one of the Qur’an’s aesthetic dimensions, situated within the broader context of its literary and rhetorical miracles. While this phenomenon is observable throughout the Qur’an, Surah Al-Kahf, with its rich phonetic and narrative structure, offers a particularly instructive case study. The descriptive-analytical analysis reveals that phonetic forms, including voiced and voiceless consonants, emphatic and lenient sounds, as well as specialized articulatory features such as safīr, tafashshī, and ghunnah, correspond to the semantic content of verses. Short and long sounds, repetition, and the phonetic alignment of words and sentences reinforce meanings associated with emotions such as anger, pride, leniency, and others. Overall, the study confirms a significant semantic correspondence between phonetic structures and meanings in Surah Al-Kahf, highlighting the sophisticated interplay of sound and meaning in the divine text. https://style.quran.ac.ir/article_178795.html The semiotics of sounds in achieving the understanding of the semantic fields of the words of the Qur'anEach word consists of a number of vowels that indicate a specific meaning. According to the situation, these sounds are proportional to the meanings that can be obtained by analyzing them as conceptual signs. This can be called the knowledge of phonetic semantics. In phonetic semantics, sounds are not meaningless signs, but they are signs to reach the meaning of the audience and the meaning of the word. This feature is also considered in the Holy Quran and by analyzing the phonetic signs, you can find out the meaning of the sentences. This may sometimes lead to achieving the true meaning and sometimes giving birth to a new meaning. It is possible to understand these matters through cognates, names of sounds, derivation and recognition of phonetic deconstruction in the Quran. This research, with the title of semiotics of sounds, seeks to understand the semantic fields of the words of the Quran, rather than using analytical and library methods. He explained the method of understanding Quranic statements through the semiotics of sounds and explained the method of phonetic interpretation in a systematic way. It is clear that the most important achievement of this research is the discovery of a new method to better understand the semantic fields, meaning and purpose of words in the Quran. https://style.quran.ac.ir/article_227808.html  1. Problem StatementPost-exegetical studies in the field of Qur’anic studies represent an emerging domain that, rather than focusing on the Qur’anic text itself, examines the methodological frameworks employed in exegetical works (tafsīr). This approach seeks to gain a deeper understanding of the interpretive strategies used by exegetes in elucidating the divine message. Despite the growing body of research in this area, existing studies often lack a systematic methodological approach, which leads to unbalanced evaluations wherein certain criteria are overlooked while others are excessively emphasized. Therefore, the development of a comprehensive framework for analyzing exegetical methodologies is necessary.The process of Qur’anic exegesis comprises two fundamental stages: “understanding the source text” (the Qur’an) and “producing the target text” (the tafsīr). The act of understanding (fahm) is achieved through two pathways: the internal analysis of the text and the connection of its thematic content to external sources. This text-centered understanding occurs on three levels: linguistic, literary, and cultural. The linguistic level includes comprehension of vocabulary, grammar, and syntax. The literary level—which constitutes the focus of this study—goes beyond formal linguistic structures and explores the aesthetic and poetic functions of Qur’anic language. Finally, the cultural level requires an understanding of the historical context of revelation (nuzūl). This study aims to develop evaluative indicators for analyzing exegetical works at the literary level.2. Research MethodologyThis study seeks to introduce and categorize a set of indicators for the methodological analysis of exegetical works at the literary level. The main objective is to develop evaluative criteria that can assess the quality and depth of literary analysis within Qur’anic exegesis. Accordingly, the research is guided by two fundamental questions:1.     What indicators are essential for evaluating the literary methodology adopted by an exegete?2.     How can these indicators be systematically classified?3. FindingsLiterary analysis distinguishes between two primary dimensions: the formal–verbal dimension, which addresses the physical and phonetic aspects of discourse, and the semantic–conceptual dimension, which focuses on layers of meaning and imagery. These dimensions may be examined at both the micro-level (sentence and phrase) and the macro-level (the analysis of an entire sūrah or the text as a cohesive whole).At the micro-level, the analysis of formal–verbal structures—primarily explored within the domain of ʿilm al-badīʿ (the science of rhetorical embellishments)—deals with the external and rhythmic arrangement of speech. This includes the examination of lexical similarities (jinās/alliteration), which add semantic depth in addition to their aesthetic function; the harmony of verse endings (sajʿ), a prominent rhythmic characteristic of the Qur’an; purposeful patterns of phonetic, lexical, and phrasal repetition used for emphasis and musicality; as well as literary contrasts and oppositions (ṭibāq and muqābalah) employed to clarify and intensify meaning.Alongside these, semantic structures at the micro-level are investigated through the other major branches of Arabic rhetoric, namely ʿilm al-bayān and ʿilm al-maʿānī. ʿIlm al-bayān employs figurative devices such as simile (tashbīh), metaphor (istiʿārah), and metonymy (majāz) to render abstract concepts more tangible. ʿIlm al-maʿānī focuses on the semantic effects of syntactic structures, including brevity and elaboration (ījāz and iṭnāb), fronting and delaying (taqdīm and ta’khīr), ellipsis (ḥadhf), and stylistic shifts (iltifāt).Beyond the sentence level, macro-level literary analysis—an aspect often neglected in classical exegesis—examines the text as a unified and cohesive work. This level includes approaches such as stylistics and narratology. Stylistics identifies dominant modes of expression through the analysis of elements such as lexical selection and deviation from linguistic norms. Narratology explores narrative forms and structures, wherein “narrative” extends beyond historical reports to include any temporal sequence of events and occurrences.4. ConclusionLiterary creation occurs when linguistic elements generate a value beyond their literal meanings. Therefore, a profound understanding of the Qur’an depends on the recognition of its aesthetic dimensions, as these elements play a crucial role in conveying complex concepts. Islamic rhetorical sciences have been highly successful in conducting precise analyses at the micro-level (word and sentence). However, the macro-level—encompassing cohesion, intertextual relations, and recurring structural patterns—has received comparatively less scholarly attention. This gap can be addressed through the integration of modern humanities methodologies such as stylistics, narratology, and structuralism. Such an interdisciplinary approach will significantly deepen our understanding of the structure, meaning, and function of the Qur’anic text. https://style.quran.ac.ir/article_178954.html The Holy Quran, the last divine book and the written miracle of Islam in Arabic, has a unique style. Linguistic sciences, including the science of speech, from the early centuries of Islam until now, with different interpretations, have always been trying to open the hidden layers of this last immortal miracle of history and have been able to delve into the layers of this infinite sea of ​​meanings.Metaphor, as one of the three pillars of the science of expression, has played an original role in this field. In this article, an attempt is made to reveal the semantic implications and concepts of the verses of the Holy Quran in Surah Al-Baqarah, which have explicit metaphors and intellectual themes, but are expressed in the form of sensory interpretations. Determining the deep structure (underlying structure) of a meaningful phrase is possible by means of its superstructure to achieve the main meaning, relying on the references in the specific metaphor and identifying the omissions in the metaphors. In this approach, one tries to achieve deep, correct, expressive and understandable concepts by logically and correctly analyzing the points and details of the metaphor, while understanding the aesthetics of the related verses.For this purpose, the Qur'anic phrases containing this expressive and rhetorical array have been analyzed in a descriptive-analytical way. https://style.quran.ac.ir/article_218543.html Research Objective / Problem Statement (Academic Formulation):The present study aims to conduct a critical discourse analysis of the Qur’anic narrative of Prophet Adam (AS), employing Norman Fairclough’s three-dimensional framework. As the first lived human experience narrated in the Qur’an, the story of Adam is not merely a religious or historical account, but a conceptual map that outlines the relational dynamics between human beings and God, the self, others, and the adversary (Satan). Owing to its multilayered and complex narrative structure, this story provides a fertile ground for critical discourse examination. Adopting a descriptive-analytical method, the study seeks to uncover the underlying linguistic, semantic, emotional, and ideological structures embedded within this Qur’anic narrative.Theoretical Framework and Research MethodologyThe present study draws upon Norman Fairclough’s Critical Discourse Analysis (CDA), a well-established approach in sociolinguistics that critically examines the hidden layers of meaning, power, ideology, and dominance within texts. Fairclough’s model analyzes discourse on three interconnected levels:Description: This stage involves examining the linguistic elements of the text, including vocabulary, sentence structure, active and passive verbs, and rhetorical devices such as metaphor, irony, contrast, and repetition.Interpretation: At this level, attention is paid to the contextual elements of time, place, and situation, as well as the emotional aspects and relationships among the actors in the narrative.Explanation: This stage analyzes the discourse in relation to broader social, political, and ideological structures, elucidating how the narrative reflects and reinforces power dynamics.Adopting a descriptive-analytical methodology, the study investigates the story of Prophet Adam (AS) in the Qur’an to identify and interpret the linguistic, emotional, temporal, and ideological mechanisms that construct the narrative. 1. Description LevelAt the descriptive level, it is evident that God employs a variety of rhetorical techniques—such as synonymy, semantic contrast, repetition, emphasis, irony, and metaphor—to narrate the story of Adam (AS) in an artistic and purposeful manner. These devices are utilized not merely for aesthetic appeal but also to convey profound educational and epistemological concepts. Repetition of key terms, such as “temptation” (aghwā) and “prostration” (sujūd), highlights the ongoing struggle between good and evil. Variations in the use of active and passive verbs make the audience aware of the roles of the actors and the exercise of divine will. The choice of declarative and interrogative sentences, combined with imperative, cautionary, and occasionally descriptive tones, all serve to reinforce the Qur’anic messages.2. Interpretation LevelAt the interpretive level, the temporal and emotional dimensions play pivotal roles. Time is not presented merely as a chronological sequence but as a container for the unfolding of events and divine messages. The use of temporal markers such as “idh” (when), “thumma” (then), and successive quotations demonstrates the sequential flow of events and pedagogical lessons. The emotional dimension, on the other hand, enriches the narrative by evoking feelings such as the angels’ astonishment, Satan’s anger, and the remorse of Adam and his spouse. These affective elements facilitate audience empathy with the characters and enhance the impact of the story’s messages.3. Explanation LevelAt the explanatory level, the study focuses on the ideological conflicts embedded within the narrative. The primary struggle occurs between Satan and Adam (AS), and, on a higher level, between Satan and God, symbolizing the eternal battle between right and wrong. Satan, perceiving his mission as leading humans astray, engages in persistent antagonism toward humanity. In contrast, God provides a comprehensive plan of guidance encompassing trial, error, repentance, and return to the divine path. The ideology reflected in the text emphasizes absolute obedience to God, vigilance against Satanic temptation, and reliance on divine guidance. According to Fairclough, this discourse exemplifies the interplay of power and resistance; humans, when confronted with Satanic domination, must utilize reason, awareness, and divine guidance as tools for resistance.ConclusionThe Qur’anic narrative of Prophet Adam (AS) extends beyond a historical account, functioning as a dynamic and instructive text for all generations. Critical discourse analysis reveals that linguistic structures are employed to serve both epistemological and educational purposes. At the interpretive level, temporal and emotional elements effectively facilitate the communication of key concepts. At the explanatory level, the narrative’s fundamental conflicts embody the ideology of divine guidance in the face of Satanic temptation.This study demonstrates that critical discourse analysis provides a powerful tool for achieving a deeper and more precise understanding of Qur’anic narratives. The three-layered structure of the story of Adam (AS) effectively conveys divine messages through linguistic, symbolic, and social dimensions, offering a comprehensive model of human life, error, forgiveness, and guidance. https://style.quran.ac.ir/article_183297.html One of the issues raised in the discussion of intervals is structural changes, or in other words, the deconstruction of intervals. These structural changes, in addition to the semantic and content aspects, also affect the music of the verses and chapters of the Quran. One of the types of deviance in distances is the elimination style. The present paper aims to provide a new order by examining the types of deletion and then to explain the position of harmony between intervals by relying on the features of the phonetic system of the Arabic language in a descriptive-analytical and statistical method.Investigations showed that there are 13 types of deletion in the intervals of the verses, which are:" object", " subject", " apodosis"," special noun for praise"," special noun for blaming", " noun in the genitive case ", " main clause of oath"," belonging to the adjective of the best", " predicate"," discernment ", " adjective"," Ya Manghus and definite" and " Ya of the non- Majzum verb". The natural class of sonorant sounds has the highest frequency in the final syllable of Quranic verses. In the intervals where deletion occurred, the consonant /n/ was the most frequent, and this shows the importance of observing intervals in the Qur'anic verses. The phonemes that have the most frequency in the intervals of the verses are placed in the classes of nasal, trill and stop;Therefore, this phonetic pattern has made the tone and sound of the Quran resonant, fluid and beautiful in intervals. https://style.quran.ac.ir/article_197611.html Research Objective: Narrative studies are one of the important sciences that have attracted the attention of scholars all over the world, and the reason for this can be seen in the precise understanding of the word and the narration of an individual through the models of narratology. Meanwhile, the Holy Quran, as a divine miracle, has narrations that can be understood more precisely through narratology. The aim of the present study is to find out how the Holy Quran best expresses its purpose of narration and how these narrations advance the guiding purpose of man. The main aim is to recognize and explain how the guiding and educational purposes of the Quran are expressed and conveyed through the elements of narration in the story of Prophet Hood (pbuh), in such a way that it can be shown how the Quran, by utilizing various elements of narration, is not simply a narration of a historical event, but also an effective tool in guiding people and strengthening their moral and faith beliefs.Research Method: The present article first explains Tzvetan Todorov's structural model using a descriptive-analytical method; Todorov has defined the various aspects of the narrative as different aspects governing the relationships between the characters in the story, and since the character is one of the main elements of the story, it is necessary to address these aspects; then, it examines the verses related to the story of Prophet Hood (pbuh) and its narrative aspects. In this regard, this research, using the narratological approach and structural analysis based on Tzotan Todorov's model, attempts to determine the details and main elements of the narrative, and to show how each element serves the ultimate goal of guiding and educating humans. Findings: Most of the mentioned verses are related to the non-narrative aspect of desire and obligation, which indicates the consolidation of divine laws, and cases that also come with the non-narrative aspect of hypothetical prediction, have many emphases, which also serve as an emphasis on the inability to violate divine commands; Therefore, the verses achieve their purpose of revelation in the best possible narrative structure and consider adherence to divine requirements so important that every reader is obliged to follow it. Finally, by deeply analyzing the narration of Prophet Hood (pbuh) and focusing on how educational and guiding messages are conveyed, a new and scientific perspective was obtained on the capabilities of narration in the Quran and its role in shaping human beliefs and behaviors, and it showed how the elements of narration in the Quran act not only as a linguistic tool, but also as educational and guiding tools to pave the way for humans to follow their worshipful and moral path. Conclusion: The results obtained showed that in all the verses, the necessity of worshiping God is a non-news aspect of a hidden imperative that never needs to be expressed; Then, the verses that express the occurrence of divine punishment, mostly, were in the non-news aspect of obligatory will, which shows their certainty, and some were in the non-news aspect of hypothetical prediction. They had so many emphases with them that there was no doubt about their occurrence. Finally, the verses of punishment were revealed in the news aspect, which also refer to the flow of the obligatory aspect of worshiping God and the obligation of the occurrence of punishment in case of transgression. As a result, the narration of Prophet Hood, as discussed, was revealed with the aim of drawing lessons from others, and this matter was so strongly emphasized and established by the aforementioned narrative aspects that it leads every reader to the purpose of the narration. Most of the verses mentioned were explained in a non-newsworthy and obligatory manner, which shows the firmness of the divine laws, and the cases that were mentioned in a non-newsworthy and hypothetical manner, were all fully emphasized, which also serves as an emphasis on the impossibility of violating the divine commands; therefore, the verses achieved the purpose of their revelation in the best possible narrative structure and introduced the necessity of adhering to the divine requirements to such an extent that every reader is obliged to follow it. https://style.quran.ac.ir/article_183732.html ,lexical, grammatical and semantic levels. On the other hand, the Holy Quran, with its excellent use of unifying elements, talks about the architecture of the building and has the most merit for study and analysis. In the meantime, Sur Hawamim will be interesting in the field of research because of the similar cut letters, the semantic affinity of the themes and the continuity of the descent.This article aims to investigate whether there is a specific and similar musical texture in Surhavamim with similar notes. How is the phonetic coherence in this surah in terms of the use of saja or the same distance? In this article, which was written with a descriptive-analytical method, it was found that in Sur Havamim with the same source and corresponding themes, the frequency of using triple sajjas has a similar and symmetrical percentage; In such a way that, firstly, the frequency of using each of those saj'ahs in the seven surahs is a similar percentage; In such a way that the most frequent saja', followed by the parallel saj' and then the balanced saj' have the highest percentage of frequency.Secondly, the ratio of the percentage of frequency of these intervals in each of these suras has a similar balance and distribution; The phonetic texture in Sur Havamim has a homogenous texture in terms of the use of saj', and the music, especially the use of saj', serves the meaning well. https://style.quran.ac.ir/article_209872.html Research ObjectiveThe present study aims to examine the intertextual reading of Surah Al-Mu’minun in response to the question: How is the intertextual reading of Surah Al-Mu’minun performed? By employing an intertextual approach, the study evaluates the effectiveness of this method as a hermeneutical tool for understanding the Qur’an and investigates how the various thematic elements of the surah are interconnected.Research MethodologyThis research, which seeks to propose a model for Qur’anic reading, adopts a descriptive-analytical approach. Initially, intratextual references within each rukuʿ (section) of Surah Al-Mu’minun are identified, followed by an intertextual reading of the rukuʿs. Considering the importance of rukuʿs in Qur’anic comprehension, the surah is first segmented according to its rukuʿs, and then the relevant verses are broken down into passages. In the first stage, passages within each verse are read continuously, followed by continuous reading of these verses in relation to preceding and succeeding verses until the end of the rukuʿ. Each rukuʿ is then assigned a thematic title based on the coherence of its verses. In the second stage, an intertextual reading of the rukuʿs is conducted, both at the lexical and semantic levels.FindingsThe findings indicate that the verses of Surah Al-Mu’minun are structurally and semantically interconnected, providing a strong basis for intertextual reading. One prominent form of intertextual connection in this surah is the relationship within and between rukuʿs. Surah Al-Mu’minun consists of six rukuʿs. Beyond the connections among verses within each rukuʿ, the rukuʿs themselves are interrelated both lexically and semantically: the first rukuʿ connects with the second, the second with the third, the third with the fourth, the fourth with the fifth, the fifth with the sixth, and there is also a coherent connection between the first and the last rukuʿ. Paying attention to these interconnections not only enhances comprehension and reading of this surah but also contributes to a broader understanding of Qur’anic textual cohesion. Moreover, it highlights the internal structural unity of the surah.ConclusionIntertextual relationships represent a crucial aspect of text reading, facilitating a more precise and nuanced understanding of the Qur’an. Every text, while functioning as an independent unit, maintains connections with other texts, referred to as intertextual relations. For instance, if each surah is treated as a unit of text, the connections among surahs constitute intertextuality. This phenomenon is also observable among the verses within a surah, whether within a single rukuʿ or across different rukuʿs. Rukuʿs correspond to thematic divisions in the Qur’an, which divide the text into 555 thematic units. Each unit contains a group of thematically related verses that begin with the introduction of a topic and conclude upon its transition to another theme. In other words, each rukuʿ represents a specific topic within a surah, a pattern more evident in longer surahs, as shorter surahs usually contain a single thematic unit.Based on this division, Surah Al-Mu’minun can be segmented into six thematic units. Beyond intrarukuʿ connections, the rukuʿs themselves are interrelated. This approach to Qur’anic understanding and interpretation, as demonstrated in the exegetical experience of Allameh Tabataba’i, has proven highly beneficial. For example, in his commentary on the beginning of Surah Al-Kahf, Allameh employed this method to uncover the multiple semantic layers of Qur’anic verses. https://style.quran.ac.ir/article_185266.html "Surah Ansan" is one of the surahs in which there are literary topics and it deserves to be examined from the point of view of literary geometric structure. The theory of "geometrical structure of Quranic surahs" has been noticed by Quran scholars in recent years. They announced that each surah has a single comprehensiveness that plays a role in the coherence of the verses and the objectives and details of the surah can be achieved. "Miracle of expression" is one of its benefits. Each surah has different geometries and has more than one topic. "Qur'an Literary Geometric Structure" is to achieve a comprehensive and purposeful interpretation based on literary sciences. In this way, the Qur'an is a literary text, and the commentator obtains a comprehensive understanding through literary analysis and a holistic approach. The current research with a descriptive-analytical approach, using literary sciences such as: lexicology, syntax and rhetoric, and benefiting from literary interpretations, especially Tafsir al-Mizan, examines the structure of literary geometry of Surah Al-Insan (verses 1 to 10), and tries to discover the main purpose. , hidden meanings, coherence and internal order that can be discovered through a holistic approach and structuralism. As a result, the main body of Surah Al-Insan shows the "nature of ungrateful and disbelieving man" who chooses "the path" of "happiness" and "shame" against God's guidance. The parts of the surah deal with the characteristics and expression of the fate of these two groups. https://style.quran.ac.ir/article_196369.html The movement element is one of the important concepts in semantic research and it is conceptualized in the framework of verb and noun propositions in languages. In fact, the context of the Qur'an is such that it leads us to use these sciences in analyzing its meanings. In this direction, the tool of movement plays an essential role in giving objectivity to abstract concepts and also in presenting a dynamic image of the sensory events of the Qur'an. Based on the descriptive-analytical method and based on the framework provided by Talami, this research has analyzed the motion verbs of Surah Infatar.Considering the coordination of movement components with the context of the surah, we witness the strong presence of transitional movements in the surah. The reason for these frequencies is due to being influenced by the context of the Surah, which God has used in order to treat the arrogant and careless way of some people towards God and the Day of Recompense. The element of movement and movement patterns used in Surah Infatar is a tool that has the ability to express concepts within the framework of natural phenomena such as the events of the Resurrection and the actions and fate of humans, and also strengthens the impact and acceptance of concepts. On this basis and by considering the element of movement with its movement components, the understanding of words becomes easier and by discovering and revealing them, the understanding of the true meanings of the verses is obtained. https://style.quran.ac.ir/article_199385.html The science of rhetoric has a special function in proving the miracle of the Qur'an's expression, and one of its obvious manifestations is the eloquent simile, which by removing similes and similes, causes more exaggeration and plays a great role in the beauty of words. The present research, with descriptive-analytical method, analyzed the approach of literary interpretations of "Al-Kashf", "Majmam Al-Bayan" and the effect of rhetorical arts and specifically, eloquent simile in expressing the concepts of the Holy Quran and how two commentators approach this art of expression. has been investigated. Based on the obtained results, in terms of form, Tabarsi, unlike Zamakhshari, explicitly mentions similes in a small number of verses, especially Baligh similes.To explain the analogy of the verses, Tabarsi goes more to the narrations and generally does not try to prove a particular opinion, but Zamakhshari pays more attention to the rhetorical arts and concepts derived from the Quranic vocabulary. He mostly explains the similes used in the Qur'an by using other verses and Arab poems, and sometimes he uses the available space to prove the Mu'tazila and reject the opinions of his opponents. Based on the content classification of eloquent similes, which is more than 35 verses in the Qur'an, Tabarsi has the upper hand in presenting "religious and scientific" concepts, and the explanation of the contents has been well done by him, while Zamakhshari in the topics of "social and Hakam" which is based on the eloquent simile, has had a more visible function. https://style.quran.ac.ir/article_202317.html Understanding the meaning of God Almighty's words requires paying attention to the relationships between the verses. In Surah An-Naba, Almighty God has described the situation of sinners and righteous people. Due to the fact that events and incidents are related to each other in this surah, the present essay has investigated the textual style in the said surah with a descriptive-analytical approach and based on the seven factors of "de Beaugrand" The results of the research show that the factors of continuity and coherence in this surah serve to express the topic of the surah; That is, the description of the righteous and sinners has been placed. In this surah, we see two types of scenes, one related to this world and the other related to the hereafter.Also, the set of connection factors; Among other things, deletion, connection and reference have caused a semantic connection to be established between the two mentioned scenes, and according to the attributes and definitions in this surah, it can be said that the events in it return to a specific nature that They refer to the day of Mahshar more than others.In Surah "Naba" we witness a unified and harmonious style in describing the attributes, time and place, and the events are also in the description of the sinners and the righteous, all the unifying factors go back to two times or two places or two descriptors. This shows the coherence and unity between the events in this surah. https://style.quran.ac.ir/article_208489.html special place. The discussion of coherence in the Qur'an has been analyzed and investigated by scholars in three ways: lexical, grammatical and phonetic. Since the examination of all types of coherence requires a wide area, in this article only phonological coherence in a number of factors such as alliteration, punctuation, parallelism, assimilation, inflection, and translation is studied and it has been tried. The cohesive function of these factors should be analyzed and investigated in verses of the Quran, considering the effect they have on the integrity of the Qur'anic text, because the examination of the Qur'anic text, from the perspective of its phonetic coherence, has not been given the attention of researchers. Undoubtedly, the connection between word and meaning with sound and meaning in Quranic words is one of the aesthetic aspects of Quran, for example the verses that are related to terrible torments, according to that word The songs used for it also have a harsh and shocking sound, but the verses that try to describe heaven and its blessings, the music of the words is also very tender and heartwarming, these beats and rhythms It is created by special and diverse tools, which are puns, puns, assonances, inlays, and transliterations Analyzing and examining the verses of the Qur'an in this regard clarifies the effect of phonetic devices in conveying meaning to the audience and explains their function in the semantic coherence of the Qur'an. https://style.quran.ac.ir/article_208493.html Surah Noah is one of the richest surahs of the Quran, and the main focus of this surah is on the relationship between Prophet Noah and his people and the words that they said to each other. God made Prophet Noah and his other prophets fully aware of the power of verbal communication to talk to people in the best way. Therefore, examining and analyzing the communication pattern and linguistic functions in this surah has particular importance Mindful people like Roman Jacobsen have investigated the structure of verbal communication. The current research shows the pattern of verbal communication and language function in Surah Noah. Our method in this descriptive-analytical research is based on Jacobsen's communication theory. The results show that Surah Noah, even though it is a short surah, has all linguistic functions and even sometimes these functions interfere with each other. The amount of use of referential and emotional function and then persuasive function prevails over other functions, and the amount of use of paralinguistic function is less compared to other functions. The reason for the predominance of referential and then persuasive and emotional functions is to show the importance of referring the receiver's mind to various topics and encouragement. Prophet Noah invited people to the right path with the techniques of persuasion. Rarely, Prophet Noah speaks to people with signs so that everyone can use his words according to their understanding and intellect. https://style.quran.ac.ir/article_208496.html In classic and contemporary Arabic grammar texts, noun and verb are independent in expressing meaning and are the two main pillars of speech; But in relation to the letters of the preposition, their meanings are considered dependent and in the best case, they have introduced the preposition as the link between the noun and the verb, but according to the researches of rhetoricians and literary commentators of the Holy Quran, these letters have found a high position in the category of conceptual transformation of phrases. In the Holy Qur'an, as the most prominent book in the field of rhetoric and the greatest holy book of Muslims, there is a wide frequency of vowels, and therefore, a deep understanding of the verses of this divine source is not possible except by understanding the role of vowels in the conceptual transformation of Arabic expressions. The goal of this study is to know the effect of the vowels in the conceptual transformation of the verses of the Holy Quran. This essay, with the analytical-descriptive method and by using the people of classical literature in the field of literary interpretation, seeks to analyze and examine this important role and by giving examples of the verses of the Holy Quran, this conceptual transformation with and without considering This role, Basnajd. https://style.quran.ac.ir/article_210371.html In this research, words from the Holy Qur'an are examined, which are introduced in a verse or verses, and in other cases are added later. This issue has been done in a technical and skillful way that has made the work suspicious for the keepers of the Word of Revelation. For this reason, an effort is made to identify cases of precedence and backwardness of the inflection of the singular on the singular in the Qur'an, and by referring to the tools and methods known in the ancient Islamic heritage, and the theories recorded in the works of the past, its rhetorical, syntactical, and literary beauties are analyzed. Because the Qur'an is a literary masterpiece and any correct understanding and interpretation of it - with any approach and any intention - must be based on a literary attitude towards it. That is, the Qur'an should be considered as a literary work and understood and interpreted according to its stylistic characteristics, because this is the most important characteristic of the Qur'an. In this research, the syntactical and rhetorical reasons for the cases of preposition and postposition of singular to singular in the Holy Quran will be discussed and it will be proved that wherever there is preposition, that is the correct method, and wherever there is postposition, it is the appropriate method for that place, observed in all the verses and chapters of the Qur'an, and in all its areas. https://style.quran.ac.ir/article_210854.html The position of each word in the Qur'an is defined based on a specific and unique purpose in a meaningful context and context, and no two words in the Qur'an are synonymous and have the same meaning, and it is not possible to use two words in the same meaning in interpretation and translation. And the concept was used. The word "Peace" is mentioned in eight verses and the word "Salam" is mentioned in seven verses in the context of family and social disputes and conflicts in the Quran. Fariqin commentators have understood the meaning of "peace" in the seven verses of the Almighty God as peace, compromise and tranquility. The word "peace" is interpreted in seven verses in the meaning of asserting the violated rights of the oppressed and reclaiming them from the oppressor. But in one case; That is, verse 128 of Nasa with the topic of women and do not be afraid and the husband's complete rejection of her in the field of family conflict and in critical situations; They consider peace as a synonym of "salam" in the meaning of pardoning and renouncing one's rights and giving other rights to one's husband, or peace and compromise due to weakness and humiliation. This research, with a critical approach in the related verse https://style.quran.ac.ir/article_219921.html One of the ways to achieve an accurate and deep understanding of the divine word is to analyze the meaning of the words in its text. In semantics, obtaining the semantic domains of the word is used to obtain the meaning of the theologian. The word mockery means submissive and tame, and it is one of the words that is of interest in terms of semantic breadth.This research, with the descriptive-analytical method, in order to find the semantic network of the word conquest, while analyzing the field of meanings and derivatives of conquest in the verses, has investigated its relationships in the field of coexistence and succession. While analyzing the coexistence relationships, the semantic domains of harmony, mastery, benefit and productivity, general prudence and increasing awareness have been obtained. Taming and taming have been proposed as the focal words of conquest.The substitute words for conquest in the Qur'an can be Humiliation, judgement, counterfeiting, and dominance, each of which has been analyzed in the context of semantic analysis. https://style.quran.ac.ir/article_219922.html One of these effective tools in attracting the audience is the use of "rhythm" and "imagery" in expressing words. The Holy Quran, by making extensive use of these capacities, has been able to have a tremendous impact on the audience. This research, using a descriptive-analytical method, seeks to identify the factors effective in rhythm and imagery and examine the contribution of each of these factors in creating the unique style of verses related to resistance. The results of the research show that in some verses related to resistance, the mujahideen are likened to solid and impenetrable ranks, which expresses their unparalleled strength and stability. This type of expression helps the audience to create a strong and lasting image of the described subject in their minds. Another part of the verses, imagery using tools such as: "allusion", "metaphor" and "simile" has created an atmosphere that indicates the intensity of the mujahideen's interest in meeting God and their loyalty to the path of God. This concept has been raised in the teachings of revelation as one of the highest goals of human life. The intensity of interest in meeting God expresses the great desire and boundless love for meeting God and reaching divine closeness. Accordingly, it can be said that "sound" as the main factor in creating the order and music of the word has played a significant role in the rhythm of the verses of the resistance. Also, in the area of ​​imagery, tools such as "metaphor", "metaphor" and "allegory" h https://style.quran.ac.ir/article_227078.html Hazrat Maryam (PBUH)is one of the prominent characters mentioned in the Holy Quran. A chaste woman whose life story has explicitly cited in the Quran and is highly respected in the Quran and the Bible. In this paper, it has been triedto study the narrative course of Hazrat Maryam story in a descriptive-analytical method based on theGérard Genette narratology theory, a French structural critic, in order to explore the importance of time in this story. In Gérard Genette view, the technique of time is one of the most important categories in storytelling that expresses the movement process of the story. The results showed that most of the elements of Genette narrative perspective are presented in the story of Hazrat Maryam and also the high use of the element of analepsis due to the nature of the story and people question about her pregnancy have caused more negative acceleration in this story. https://style.quran.ac.ir/article_227324.html Stylistics is a branch of linguistics and literature that examines linguistic choices, stylistic features of texts, and their impact on meaning and communication with the audience. Neglecting these principles, particularly in the translation and interpretation of sacred texts such as the Quran, may lead to misinterpretations. One significant topic in this field is the analysis of the structure of Form IV verbs Bāb Afʿāl derived from the root "ا-م-ن" in Sūrat al-Baqarah. At first glance and in many commentaries, this structure is considered equivalent to "bringing about faith." However, a lexico-morphological stylistic analysis reveals that this structure possesses a broader semantic capacity and accommodates diverse meanings based on the verse's context. This research, conducted with a stylistic approach, aims to provide a precise and comprehensive analysis of the Form IV verb structure Bāb Afʿāl of the root "ا-م-ن" and to uncover its fundamental meaning within the Quranic context. The research methodology is descriptive-analytical, and the data have been examined with a systematic and meticulous approach. The results of this study indicate that among the various meanings of Form IV verbs Bāb Afʿāl, three key meanings (wājidiyyat), and (muṭāwaʿat) are more readily acceptable and substantiated for this structure in Sūrat al-Baqarah than other meanings. https://style.quran.ac.ir/article_227956.html The story of Prophet Joseph in the Quran, as a cohesive narrative, provides a rich framework for analyzing narrative components, particularly the narrator’s voice. This study aims to examine how the narrator’s voice is shaped and functions in this story, based on the narratological theory of Gérard Genette, the French narratologist. The central question is: How does the narrator’s voice, through linguistic and rhetorical techniques, transform the story into a vehicle for spiritual and ethical guidance? The methodology involves a qualitative analysis of the text of Surah Yusuf, focusing on identifying the stylistic and rhetorical features of the narrator’s voice, such as direct dialogues, poetic imagery, and devices like emphasis and contrast, within Genette’s theoretical framework. Findings reveal that the divine narrator, positioned extradiegetically as an omniscient third-person voice, employs dramatic, emotive, judgmental, and guiding voices to shape the audience’s experience. These voices, facilitated by concise structures and rhetorical strategies, intensify narrative tension and highlight didactic messages. The narrator’s voice fosters empathy through dialogues and reflection through value judgments, rendering the story a testament to divine wisdom. The study concludes that the narrator’s voice in Surah Yusuf not only advances the narrative but also serves as a vital instrument for instruction and guidance. https://style.quran.ac.ir/article_228186.html Persuasion of the audience is one of the key topics of literature and exegesis, which originated from classical literary techniques and has evolved in the modern era. Interpreters use various literary techniques for this purpose. The present article, which is conducted in a descriptive-analytical manner, seeks to examine one of the distinctive and lesser-known techniques of persuasion of the audience, namely the “fanqla” style in the interpretation of Muhaybah al-Rahman by Abdul Karim Modarres, a prominent Iraqi scholar and interpreter. The “fanqla” style is actually the combined use of the condition and the interrogative that persuades the audience to accept, submit, and agree with the opinion. The common structure “If I said: ... I said: ...” in exegetic texts has become known as the “fanqla” in which a hypothetical question is raised by the audience, and after that the interpreter provides a detailed and logical answer to convince the audience, accompany him, or refute the opinions of opponents. Among the important results of this research, which has examined the interpretation of Surah Al-Baqarah, are: The teacher has used the "Fangla" method in important and complex topics, such as: issues of belief, disbelief and faith, retroactive divorce, marriage, and the devil, which are the subject of many controversial topics; to further explain the subject in question and make his audience understand, he has used the structure "If I said: ... I said: ..." and "If I said: ... we said: ...". https://style.quran.ac.ir/article_228736.html The use of visual effects in culture and literature has a historical background in all human societies. With artistic images and the embodiment of the thoughts and emotions of the audience, they are convinced and sent to a deep understanding and belief. The Quran is full of images and imagery. The imagery of the Quran is not limited to the circle of rhetorical expression such as simile, metaphor, simile and irony, but is made up of various elements that stimulate the mind, senses and imagination of a person to convince him to believe and change his thoughts and attitudes. It ripples through the space of the entire Quranic surahs.The goal of the Quranic imagery is to convince people of the divine messages presented in the form of images. Its method is to express an abstract meaning in the form of a real image to the audience. This article aims to extract, explain semantics and analyze the expressive style of the art of "imagination" using documentary and descriptive methods and using context and accuracy in the text of the verses. The findings of this research, in the issue of reflection on the persuasive and expressive methods of imagery in the Holy Quran, clarify that the Quran, through mental imagery, makes abstract concepts tangible so that they are more clear in the mind of the audience and, as a result, the audience's interaction with the text is better. https://style.quran.ac.ir/article_228941.html         In recent years, fundamental shifts in cognitive linguistics—particularly in conceptual metaphor theory—have redefined metaphor from a mere rhetorical device to a cognitive mechanism for conceptualizing abstract and moral notions. This novel approach enables a fresh rereading of complex concepts like ḥasad (envy), which carries intricate semantic and functional dimensions in religious texts.        Focusing on the metaphorical system of ḥasad in Islamic narrations (riwāyāt) and its interplay with Quranic verses, this study examines how this moral vice is represented through conceptual mappings between concrete and abstract domains. Employing a descriptive-analytical method within the framework of Conceptual Metaphor Theory (CMT), it extracts and analyzes narrative metaphors of ḥasad, such as "fire," "an unruly force," "a corrupting substance," and "a hidden disease." These metaphors, structured via source-target mappings, facilitate a cognitive reconstruction of ḥasad, elucidating its layered semantics.        By analyzing pivotal Quranic verses (e.g., Q4:54, Q12:8, Q2:90, Q42:14), the study clarifies the conceptual synergy between the Quran and this metaphorical network. Findings reveal that ḥasad is depicted in both narrations and the Quran as a destructive, covert, and anti-faith force through a multilayered metaphorical system. This representation fosters linguistic and conceptual cohesion between the Quran and Ḥadīth, deepening ethical comprehension while institutionalizing the rejection of Envy (ḥasad) in the audience’s cognition. https://style.quran.ac.ir/article_228942.html There is no doubt about the greatness of al-Mizan's commentary and its qualitative superiority over many commentaries, but in any case, the separation of the hadiths in this commentary has caused some people to look at it with ambivalence and put it in front of mutawaari hadiths. They agree between the Qur'an and hadiths. This article, with a descriptive and analytical approach and with documentary and library methods and gathering the opinions of scholars, has tried to criticize the basics of the interpretation method of the Qur'an to the Qur'an and the peculiarities of this theory among the exegetical methods, and then analyze the interpretation method of al-Mizan. Then, what Allameh Tabataba'i has practically dealt with in the commentary, he has criticized and examined and finally by presenting evidences, he has reached the point that Al-Mizan's commentary is considered a type of comprehensive commentary, and although the author claims that the verses He interpreted with the help of verses, but the spirit of hadiths was involved in his interpretation https://style.quran.ac.ir/article_228943.html The present article examines and analyzes the stylistic aspects of Surah Al-Hashr using an analytical-descriptive method. This research analyzes the most prominent phonetic, literary, and lexical layers, and extracts and examines the issues related to each of these levels and their relationship with the science of stylistics. The aim of this article is to clarify how linguistic elements influence the transmission of the meanings and deep messages of Surah Al-Hashr to the audience and the importance of stylistics in better understanding the Quran. The issues used in the verses of Surah Al-Hashr and the internal and external connections of the text are processed in accordance with the textual structure and their unique characteristics, which contribute to a more accurate understanding of the stylistics of the Quran. The results of this research show that Surah Al-Hashr, on the one hand, acts as a warning to the Jews of a severe punishment, and on the other hand, it provides encouragement and reassurance to the Prophet (PBUH) and the believers. The arrangement of words and the use of phonetic elements such as repetition, alliteration, and puns to make the language of the surah melodious play an important role in conveying concepts and meanings and help to better understand the surah. From a lexical perspective, the use of the plural form with high frequency and the present tense verbs in the case of verbs has given the surah a special look and placed greater emphasis on its messages. https://style.quran.ac.ir/article_228944.html Correspondence between verses is the connection between verses that puts words and phrases together and creates an unbreakable link between verses and gives a deep meaning to the verses. A type of proportion is the "favasel" of the verses. The words at the end of the verses are the attributes of God, which is one of them is “khabir”. The relationship that exists between the intervals with the content of the verse is sometimes easy to find and sometimes difficult to find, and causes challenges. The challenges are: the lack of appropriateness between the beginning and the bottom of the verse, excessiveness and ambiguity in the end of the verse. In the present research, the challenges of semantic communication in 45 verses of “Khabir" are investigated. To solve these three challenges, the scholars of rhetoric have proposed the proportions of intervals (Tammkin, Tasadir, Toshih and Ighal). The present study firstly conceptualized the attribute of expert and the proportions of intervals with the descriptive-analytical method, and in the continuation of the challenge are examined in 45 verses and by examining the proportions of the distances in these verses, a solution is presented to solve the challenge. The necessity of such research is to prove the coherence and harmony of the parts of the verses of the Qur'an with each other, and it can be an answer to the Orientalists who claim that there is no connection between the final parts of many verses and the content of those verses. https://style.quran.ac.ir/article_228945.html Humanity has long understood movement through its physical presence in the universe. In the modern century, Talmy (a professor of linguistics and philosophy at New York University) has pioneered a systematic structure of the way movement is present in speech. Using his theories in analyzing movement schemas provides us with a better and easier understanding of the verses of the Quran. Zarba by 58 is used in the Quran to express various issues such as describing the condition of the people of hell, hell, the miracles of the prophets, the story of Prophet Ebrahim (peace be upon him), the veil, and so on. A better understanding of these fundamental concepts reveals the necessity of explaining the motor schemas of Zaraba. Therefore, the present study examines the application of Zaraba in the Quran using a descriptive-analytical method based on Talmy's cognitive theory, which explains the characteristics of the schemas in two ways, leading us to cognitive analyses and then to the conceptualization of Zaraba. First, through the analysis of the schemas and a detailed examination of the components and patterns. As we see in Surah Taha/77, Al-Baqarah/60, and Al-Safat/93, a new understanding of the verse is achieved despite the sensory and familiar meaning of Zaraba. Second, paying attention to the combination of components in addition to their individual characteristics has led to the production of a new meaning. As we see in Surah Al-Zukhraf/5, Ra'd/17, and Al-Kahf/11, which respectively mean to deprive, to reveal, and to put to sleep. https://style.quran.ac.ir/article_228947.html This study investigates the functional role of the language of Qur'anic narratives in addressing emerging identity issues faced by Muslim women, based on the exegetical perspectives of Allama Sayyid Muhammad Hussein Fadlallah, employing a qualitative content analysis approach. In this framework, the language of Qur'anic stories is not merely perceived as a historical or symbolic medium, but as a realistic, guiding, and meaning-oriented discourse capable of responding to contemporary challenges. The findings reveal that Fadlallah, through theoretical principles such as considering narrative as a language of guidance, emphasizing dialogical storytelling as a means of educational comprehension, focusing on moral and social messages, and reinterpreting the status of women with a rational, humanistic, and egalitarian approach, provides a new reading of the texts. Adopting an interdisciplinary methodology and grounded in apparent linguistic features and rationalism, he presents Qur'anic female figures as models of rationality, faith, and social agency. By analyzing the characters of Asiya, the Queen of Sheba, the mother of Prophet Moses, and the wives of prophets, a novel interpretation of women’s position within the Qur'anic system of guidance is proposed, which challenges traditional gender-biased perspectives and paves the way for redefining Muslim women's identity and enhancing their individual responsibility and social participation within a religious society. The study concludes that Fadlallah’s realistic approach, combining traditional exegetical methods with modern linguistic insights, revitalizes Qur'anic narratives as a dynamic language for rethinking the role of women in the contemporary era. https://style.quran.ac.ir/article_228948.html The correct interpretation of the Quranic verses depends on attention to the principles, foundations, rules, and methods of Quranic interpretation. One of the important foundations of Quranic interpretation is attention to the specific style of the Quran in expressing knowledge. Paying attention to the "Quran's approach" is necessary due to its impact on how the Quran is interpreted, and it is important due to its precedence over interpretive principles and rules. Oneof the contemporary interpretations that has paid special attention to the Quran's approach and its application in the interpretation of the Quran is Al-Mīzān byṬabāṭabā'ī (ra) In his interpretation, he mentions the "Quran's approach" and explains it in various subjects. The research findings indicate that ' Ṭabāṭabā'ī refers to the "Quran's approach" with titles such as approach, method, way, habit, custom, and style of the Quran. According to Ṭabāṭabā'ī (ra), the Quran, in expressing the principles of belief, proving the oneness and unity of God, expressing Sharia laws, expressing stories, literature, and rhetoric, has adopted its own specific method that should be considered in the interpretation of verses. A descriptive-analytical study of the research findings showed that paying attention to the specific method of the Quran in various Quranic topics leads to a correct understanding of the meaning of the verses based on the Quranic culture, dispelling doubts about the verses of the Quran, obtaining the rhetorical points and subtleties of the Quran, criticizing misconceptions of the verses, and resolving the apparent conflict of the verses of the Quran https://style.quran.ac.ir/article_228949.html the Behind of literal and apparent meaning of the words, there is an implicit and interval meaning that is hidden inside the words. These meanings is revealed given to the various linguistic aspects like (sound, morphological, syntactic, rhetorical,...) and non-linguistic aspects like (social, religious, spatial, temporal, ...) and their influence over people's inner emotions and feelings and thoughts. Due to people's differences in their understanding and comprehension, different implicit meanings for a word appear, and in the meantime, Quranic intervals as a sound factors help to birth a new meanings through matching between sounds and meanings and with passing the apparent meaning . This article intends to use descriptive-analytical method to describe how the fit between the intervals of several verses and the implicit meanings in them and to analyze the layers of meaning that exist behind its apparent meanings from Zamakhshari's point of view in the interpretation of "Kashaf". https://style.quran.ac.ir/article_228950.html . However, Amin al-Jawzi claims in his book The Origins of the Quran that the literary structure of the Quran is in the form of letters, and these letters were sent by a Jewish-Christian sect called the Abionites to the Messenger of God (PBUH) as their ambassadors in the Hijaz. His view is based on the Meccan verses, and considering the difference in style between the Meccan and Madani verses, he claims that the Messenger of God (PBUH)’s communication with them was severed during the Madani period. Therefore, considering the importance of the subject of revelation and the miracle of the Quran, the aforementioned doubt was examined. The result is that the judicial view on the source of the Quran is incomplete and does not have an analysis on the source of the Madani verses, and all his evidence on the break between the Meccan and Madani verses, such as the fact that in the Meccan verses the Prophet (PBUH) is mentioned only as "the Messenger" or that the verses of the Meccan Surah are short and the Madani Surah are long, as well as the difference in their content, are subject to criticism. Therefore, his view on the intellectual and structural break between the Meccan and Madani verses is incorrect and cannot be used as evidence for his theory that the Meccan verses are subject to the letter. https://style.quran.ac.ir/article_229286.html Psychological tranquility is one of the most essential human needs in facing the challenges of modern life. This study aims to analyze the stylistic features of the comforting verses of the Holy Quran and their impact on reducing anxiety and psychological stress. The main research question is: How do the linguistic and rhetorical characteristics of the Quranic verses, particularly those related to tranquility and serenity (Sakinah), contribute to reducing anxiety and psychological stress? The research adopts a descriptive-analytical approach and relies on library studies. By utilizing Quranic verses and psychological concepts, the study explores the relationship between divine language and its effects on the human psyche. The findings indicate that the rhetorical structures and spiritual concepts of the Quranic verses, through fostering a sense of security, hope, and connection with a higher source, lead to a significant reduction in anxiety and psychological stress. These results highlight the importance of the Holy Quran as an inspirational source for enhancing mental well-being and suggest its potential as a complementary approach in psychological therapies. https://style.quran.ac.ir/article_229287.html The Holy Quran encompasses comprehensive and highly applicable perspectives. Accessing these insights is achieved through identifying and gathering relevant verses on a specific topic, followed by their analysis, synthesis, and reporting. This approach, referred to as extractive thematic interpretation, when supported by the method of content analysis, yields structured outcomes. Content analysis serves as a tool for recognizing, analyzing, and systematically reporting concepts embedded within data. Therefore, elucidating how the content analysis method can be applied in extractive thematic interpretation is essential. The present article, utilizing rational analysis with a methodological approach and library-based tools, addresses the following: Content analysis is an overarching title under which numerous perspectives, schools of thought, and approaches have been proposed. Among these viewpoints, the inductive method and the perspective that considers content as having an interpretative essence serving as an analytical output, and representing a pattern based on shared meanings, aligns well with extractive thematic interpretation. Based on this foundation, the reflective school" is more suitable for this interpretive style compared to the stable coding and codebook schools, as it emphasizes the researcher's role in discovering themes inductively from the data, presenting them as analytical outputs and patterns based on shared meanings. The reflective school, consistent with the thematic network approach, operationalizes the content analysis process in six stages: familiarization with the data, initial coding, theme recognition (basic, organizing, and global), mapping thematic networks, analyzing thematic networks, writing the research report, and describing patterns—stages that correspond to the practical steps of thematic interpretation. https://style.quran.ac.ir/article_229288.html Roman Jakobson’s communication theory, emphasizing six communication elements (sender, receiver, message, context, code, channel) and six language functions (emotive, conative, referential, poetic, metalingual, phatic), provides a comprehensive framework for analyzing message transmission in linguistic and religious texts. This descriptive-analytical study explores the communication structure and language functions of Surah Ar-Rahman within this framework. As one of the most stylistically and musically rich chapters of the Holy Qur’an, Surah Ar-Rahman offers an exemplary model in Qur’anic linguistics. The core question is how this Surah employs communication elements and language functions to establish an effective relationship between God (sender) and human and jinn audiences (receivers). Findings indicate that the sender is represented through the divine attribute "Ar-Rahman" and creative, instructional verbs. The receivers are engaged via direct address and rhetorical questions. The message centers on divine blessings, gratitude, and eschatological reminders. Temporal, spatial, and theological contexts enhance message comprehension, while the linguistic code (eloquent and musical Arabic) and channel (revelation and recitation) reinforce its impact. At the language function level, Surah Ar-Rahman utilizes the emotive function to evoke mercy and awe, the conative function to engage the audience, the referential function to depict creation’s order, the poetic function to enhance aesthetic appeal, the metalingual function to clarify concepts, and the phatic function to promote ethical behavior. Overall, the Surah exemplifies the harmonious integration of communicative elements and language functions in religious discourse analysis and Qur’anic linguistics. https://style.quran.ac.ir/article_229290.html The overall atmosphere of the story of the conversation between the brothers depicts a precise and coherent process in institutionalizing ethical concept. The present search، while analyzing linguistic roles and communication elements based on the verbal or cobsen mode، The various functions of these roles in the story of the brothers. The impact of linguistic roles on the audience and the frequency of each of them is to identify different communication effects based on the concept of storytelling verses between brothers. The present study contains discourse among relative brothers in the Quran،not brothers in credibility wich other link. In this study، with an analytical approach based on Roman or cobsen communication theory، the manifestations of the Miracle of the Holy Quran are explored in the embodiment of ethical concepts.The results of the study show that efficient instrumental linguistic roles for understanding the message of Quranic verses and a proper way in designing communication patterns for influence it is. All the roles of language in the story of the brothers are manifested in the Quran.The emotional function of the recipient is more likely to be used in utilizing the state of the state of state and letter. The brothers used more of the inspirational function to in fluence their goal. The function of empathy and referendum also has the least frequency in the communication pattern. https://style.quran.ac.ir/article_229297.html Stylistics is one of the new sciences that has achieved unprecedented growth and development in the contemporary century, especially in the last fifty years. It is divided into several branches, some of which, including layered stylistics, are closely related to literary criticism and grammar. Stylistics helps to recognize the personal and innovative views and methods of an author in a particular period and plays an important role in the analysis of texts. Based on this, the present study intends to study the salient features of Surah Anfal in three phonetic, lexical and syntactic layers using analytical-descriptive method to show the message and content of the verses by using the appropriate variables of each layer. The findings of this study indicate that each of the variables in the three layers is related to the content of the surah, which is the expression of God's unseen help to the Prophet and the believers, and that each layer in highlighting the content of the surah. They are effective. https://style.quran.ac.ir/article_229298.html Some verses of the Quran are similar in form. According to a group of Quran scholars, these instances are considered "repetitions," while others view them as "refrains." The noble verse "فَبِأَیِّ آلاءِ رَبِّکُما تُکَذِّبانِ" (So which of the favors of your Lord would you deny?) appears thirty-one times in Surah Ar-Rahman and is one of the most significant examples of similar verses. This research, conducted using a descriptive-analytical method and library resources, examines the literary, lexical, and interpretative dimensions of this topic. Based on the findings of this study, the refrain perspective is supported by stronger evidence. Additionally, the mentioned expression is not repetitive, and the term "آلاء" (favors) in these thirty-one verses does not carry the same meaning. The findings also clarify the notion of the blessings of the punishments in the hereafter, considering the principle of justice and the distinction between the ranks of the close ones and the righteous from the perspective of the refrain. Another finding of this research is that to better understand the message of the divine verses in the Holy Quran, it is necessary to refer to literary techniques in both Arabic and Persian. By studying the relationship between Arabic literature and Persian literature, one can access the deeper meanings of God's words, and this important aspect should not be overlooked in the interpretation of the Quran. The growth and perfection of literary techniques in the Persian language have been achieved by relying on the eloquent literature of the Arabic language. https://style.quran.ac.ir/article_229299.html This study introduces a novel, data-driven approach to Qur'anic studies, moving beyond traditional exegesis to conduct a stylistic and semantic analysis of the pivotal concept of "Taqwā." Focusing on a corpus of the 86 Meccan surahs, it employs linguistic tools to systematically investigate the concept's function in Islam's foundational discourse. The methodology combines quantitative (frequency) and qualitative (collocational) analyses of terms derived from the root *w-q-y* to map its semantic dimensions with empirical precision.The quantitative findings are striking: approximately 60% of the Qur'an's total usage of Taqwā-related terms occurs in this early period. This high frequency underscores the concept's strategic importance in forging a distinct identity for the nascent Muslim community amid the polytheistic society of Mecca.Qualitative analysis reveals a more nuanced picture, identifying a four-faceted semantic network. Collocational patterns link Taqwā simultaneously with four primary clusters: (1) divine guidance, faith, and certainty; (2) eschatological fear, warnings, and punishment; (3) salvation, success, and reward; and (4) truth and adherence to the divine command. These patterns demonstrate that Meccan Taqwā is a complex concept resting on a powerful motivational duality: the fear of divine retribution (Cluster 2) and the hope for ultimate salvation (Cluster 3). It functions as both a prerequisite for receiving guidance (Cluster 1) and the outcome of commitment to God's truth (Cluster 4). This research concludes that Taqwā was a foundational framework for distinguishing believers and establishing core theological principles (Tawḥīd and Maʿād), affirming the corpus-based method as a powerful tool for profound Qur'anic analysis. https://style.quran.ac.ir/article_229300.html The present study examines emotional actions in verses of the Holy Quran, focusing on their connection with human emotions. Based on the theoretical framework of speech acts and Plutchik's emotion wheel, an attempt has been made to examine the representation of emotions such as regret, remorse, praise, shame, disgust, and friendliness in the Quran through the analysis of selected verses (chapters twenty-six to twenty-eight of the Holy Quran). Expressive Acts such as reproach, attention-seeking, praise, curse, and regret are each used in the verses with a specific discursive purpose, including warning, teaching, confirming religious norms, and creating motivation and hope. This study, using a descriptive-analytical method and relying on qualitative and quantitative analysis, has identified the types of emotional speech acts and the emotions associated with them in the verses in question. The findings show that the act of blame has the highest frequency and emotions with negative emotional charge such as shame, disgust and warning are dominant, while positive emotions such as joy and hope point to divine kindness. A two-way correlation was observed between emotional acts (such as reproach and attention-seeking) and related emotions (such as shame and disgust). The emotional acts in the study are associated with emotions of different intensities, and the intensity of emotion in Quranic verses is closely related to the type of emotional act. https://style.quran.ac.ir/article_229306.html Analysis of the Role of Repetition in Activating Contemplation Processes in the Qur'an with Emphasis on Cognitive ApproachesAbstractThe repetition of words and verses in the Holy Qur'an is not merely a rhetorical feature; rather, it acts as an active mechanism within the cognitive structure of the text and plays a significant role in the process of contemplation (tadabbur). This article, based on library data, reputable scientific articles, and the application of cognitive psychology theories, employs a descriptive-analytical approach to examine various aspects of the role of repetition in activating contemplation in the Qur'an. According to the findings, repetition stimulates components such as selective attention, sustained focus, concept recall, and mental motivation in the audience. These components, considered as cognitive prerequisites for contemplation, are reinforced through the repetitive structures of Qur'anic verses, thereby facilitating a deeper and more enduring understanding of divine concepts. In this context, cognitive rationality serves as an intrinsic foundation for reflection, playing an intermediary role in transforming repetition into contemplation. The findings of this research indicate that repetition in the Qur'an operates not only for verbal emphasis but also as a cognitive and educational strategy that evokes active and sustained contemplation in the audience's mind.Keywords: Holy Qur'an, repetition, contemplation, cognitive psychology, rationality. https://style.quran.ac.ir/article_229592.html The Holy Quran, as a comprehensive and revealed text, does not merely rely on prescriptive or definitional statements to convey lofty ethical concepts. Instead, it employs a variety of artistic and diverse expression techniques to present ethical messages in an impactful and enduring format. Techniques such as parables, oaths, questions and answers, conditions and consequences, rhetorical questions, the use of prophetic stories, and brevity and elaboration are among the most significant rhetorical elements of the Quran. Each technique serves a unique function in conveying ethical concepts, tailored to the subject, context, and audience. This study, utilizing a descriptive-analytical method and referencing the ethical verses of the Quran along with reputable interpretations from both Shia and Sunni scholars (such as Al-Mizan, Majma’ al-Bayan, and Tafsir al-Kabir by Fakhr al-Razi), aims to analyze these techniques to demonstrate how Quranic eloquence serves the moral education of individuals, instilling ethical messages such as truthfulness, forgiveness, patience, piety, humility, and more in the hearts of its audience. The findings of the research indicate that the expression techniques of the Quran not only possess artistic and aesthetic qualities but also play a central role in rational persuasion, emotional stimulation, and guiding the ethical will of the audience. https://style.quran.ac.ir/article_229593.html Semantics, as a pivotal branch of linguistics, has opened new horizons for a profound understanding of sacred texts, particularly the Holy Qur'an. This study, adopting a descriptive-analytical approach and utilizing the principles of structural semantics, investigates the word rajīm, one of the prominent epithets for Satan in the Qur'an. The research traces the semantic evolution of this term from its Semitic roots and its usage in the pre-Islamic era to its conceptual network within the text of the Holy Qur'an.The root r-j-m and its derivatives appear 14 times in the Qur'an across four primary semantic domains: 1) driving out and expelling ), 2) killing by lapidation 3) repelting 4) speech based on conjecture and speculation. The foundational meaning of this root is "to throw" or "to cast," from which the other meanings have branched out, either literally or metaphorically.The analysis reveals that the word rajīm has undergone semantic evolution, expansion, and specification within the Qur'anic context. This epithet is used exclusively to describe Satan as a being expelled from divine mercy. the concept of rajm has also been specified as a term in Islamic jurisprudence. The analysis of semantic relations demonstrates that rajīm is synonymous with mal‘ūn (the cursed), stands in antonymy to concepts such as "admission into mercy," and falls under the hyponymy of the broader concept of kufr (disbelief). This research highlights the significance of linguistic analyses in uncovering the deeper semantic layers of the Qur'an and achieving a more precise understanding of its conceptual system. https://style.quran.ac.ir/article_230071.html AbstractSurah al-Aḥzāb, as one of the Madinan surahs of the Qur’ān, exhibits a high degree of discursive richness and represents various social actors against historical, social, and ethical backdrops. This study employs Theo van Leeuwen’s discourse‐structural model, which—through concepts such as deletion, projection, activation, passivation, personalization, and abstraction—provides a framework for critical discourse analysis.In this research, data were extracted from the text of Surah al-Aḥzāb, and a descriptive–analytical approach was applied to examine how van Leeuwen’s categories are used to represent figures such as the Prophet Muḥammad (PBUH), the Prophet’s wives, the believers, the hypocrites, and the polytheists. The findings reveal that Surah al-Aḥzāb, by purposefully employing deletion and projection of actors, reinforces the discourse of tawḥīd (monotheism), supports the institution of prophethood, and consolidates the social standing of the Prophet’s wives. Furthermore, the use of abstraction in depicting the negative actions of opponents points to an ideological stratification within the Qur’anic discourse.Overall, the findings of this study indicate that Surah Al-Ahzab, through the strategic use of diverse linguistic mechanisms, purposefully advances the emphasis on religious and social concepts. Critical Discourse Analysis has enabled a thorough examination of this process. https://style.quran.ac.ir/article_230223.html Qur’anic narratives have long served as essential instruments of revelation, transmitting the divine message and shaping human religious and spiritual experience. These accounts are not merely historical reports or simple stories about prophets; rather, they function as models of religious life, drawing readers into the processes of guidance, reflection, and faithful action. This study, using a descriptive–analytical method and an interdisciplinary approach, explores the story of the Prophet Abraham (peace be upon him) in the Qur’an through Mikhail Bakhtin’s concept of the “chronotope” (the unity of time and space). The analysis shows how the Qur’an, by selecting decisive moments within particular temporal–spatial contexts, presents Abraham both as a hero of faith and practice and as a human being on a path of spiritual and intellectual growth. The stages of Abraham’s life—from youthful faith and confrontation with idolatry, to his public call to monotheism, his migration, the trial of sacrificing his son Ishmael (peace be upon him), and finally the building of the Ka‘bah—can be examined through key chronotopes such as “threshold,” “road,” “quest,” “encounter,” and “adventure.” Each chronotope creates a narrative space that both clarifies the meaning of events and invites readers to share the experience. In this way, the audience accompanies Abraham through crises, trials, and existential choices. Thus, Bakhtin’s theory offers a productive tool for uncovering hidden layers of meaning in Qur’anic narrative structure and provides a deeper understanding of prophetic experience and the divine message of revelation. https://style.quran.ac.ir/article_230261.html **Objective:**This study aims to conduct a stylistic analysis of the story of Prophet Ayyub (Job) in the Holy Qur'an based on Paul Simpson's six-part model, with an emphasis on the chronological order of revelation.**Method:**The research method is descriptive-analytical and relies on qualitative content analysis of the Qur'anic verses related to Prophet Ayyub. The data were examined using tools from functional linguistics, narratology, semiotics, and intertextuality theory, within the framework of Simpson’s six components: characterization, point of view, textual structure, social-linguistic code, textual medium, and intertextuality.**Findings:**The findings indicate that the story of Ayyub, though concise, is symbolic and draws upon formal, action-oriented language imbued with moral and religious themes. The use of an omniscient narrator, precise linguistic characterization, cohesive textual structure, and intertextual references to earlier sacred texts are key features of this narrative. The chronological order of revelation reflects the developmental progression of the story’s meaning and style.**Conclusion:**In the framework of Simpson’s narrative stylistics, the story of Prophet Ayyub in the Qur'an emerges as a multilayered, meaning-rich, and intertextual narrative with high interpretative potential. This analysis demonstrates the effectiveness of Simpson's theory in examining sacred texts and highlights the role of chronological revelation in shaping the semantic and stylistic evolution of Qur'anic stories. https://style.quran.ac.ir/article_231532.html The temporal perspective examines time in narration through three main aspects: order, duration, and frequency, which are analyzed throughout the entire text rather than within a single sentence. This study descriptively and analytically explores the temporal perspective in the story of Prophet Moses (PBUH) in three sacred texts: the Quran, the Torah, and Rumi’s Masnavi. Each of these texts adopts a different approach to narrating the story based on its objectives, audience, and cultural context.In the Quran, narratives are flexible, nonlinear, and focused on guidance and instruction. The repetition of scenes (recurrent frequency) emphasizes key concepts such as monotheism and divine guidance. In crucial sections, the narrative slows down to highlight moral messages.The Old Testament presents a chronological and detailed account, portraying Moses' life as a historical figure with an emphasis on ethnic identity and the preservation of Jewish history.In the Masnavi, Rumi adopts an allegorical and scattered approach, reshaping the story for ethical and mystical instruction. He employs repetition to emphasize spiritual messages and alters the structure to align with his Sufi teachings.The findings reveal that each text, based on its specific purpose—guidance, historiography, or mystical instruction—utilizes a distinct narrative structure and approach to managing time. https://style.quran.ac.ir/article_232878.html The findings indicate that Verse 136 of al-Baqarah, given its context among the verses discussing the dispute of the People of the Book with the Muslims and their claim of superiority, necessitates the use of the plural address “Qūlū” (Say ye) as a response from the Muslims to the People of the Book. The generality of this address leads to the subsequent mention of the preposition of termination “Ilā” (to) – due to the ultimate destination of the revelation being the people – and consequently the repetition of “Ūtīya” (was given) – considering the general audience and the necessity of elaboration.In contrast, Verse 84 of Āli ʻImrān is placed in a context where, on the one hand, it addresses the confrontation between the People of the Book and the Prophet (PBUH). Consequently, to respond to and reject their statement, there is a need to glorify the Prophet (PBUH) and begin the verse with the singular address “Qul” (Say thou/you [singular]). On the other hand, within the same context, just as a covenant was taken from other prophets in confirmation of each other, this covenant is also taken separately from the Prophet of our Ummah (community), which further emphasizes the singular address. This address, and its emphasis on the Prophet’s responsibility and the direct descent of revelation upon him, results in the selection of the preposition of superimposition “ʿAlā” (upon/on) and the final omission of “Ūtīya” due to his specific status and the lack of need for expansion of the https://style.quran.ac.ir/article_234011.html Letters in the Arabic language play a very important role in conveying meanings correctly and effectively to the audience. Letters also play a significant role in creating sounds and attracting the attention of the audience and then conveying the meaning and image that exists behind the words. The Holy Qur'an, from the very beginning of revelation, was a book that paid a lot of attention to music and literary images, and the harmony between music and images in this heavenly book is one of the wonderful aspects of the Qur'anic miracles. Considering the importance of the two categories of sound and image, this article intends to study and investigate the role of emphatic voiced letters in the construction and presentation of action-image propositions of the verses of the Qur'an. It is worth mentioning that emphatic voiced letters include seven Arabic letters. This article tries to extract propositions that are based on action and image at the same time, and then to criticize the contribution of emphatic voiced letters in how these images are created and transmitted. This article is based on the descriptive-analytical research method. The result of the research shows that in such propositions, God has used the emphatic voiced letters to elevate, intensify, glorify, highlight, and expand the Quranic images properly and logically. https://style.quran.ac.ir/article_236356.html The phenomenon of repetition is one of the expressive methods of the Holy Quran, and the necessity of explaining some aspects of the literary miracle of this book is to understand the function of this phenomenon and how it is manifested in the divine word.This phenomenon is one of the topics that plays an effective role in discovering the subtleties and aesthetic aspects of the Quran.The importance of this issue is particularly due to the fact that repetition in the Quran is a way for deniers and unbelievers to ridicule and slander this divine book.Some consider repetition to be a pointless addition that is not necessary.The present study, using a descriptive-analytical method, seeks to analyze and investigate the manifestations of the presence of repetition in the 27th and 29th verses of the Holy Quran, in order to both address the musical aesthetics of repetition in these two verses and to express its practical purposes in these verses.The results of this study indicate that repetition in this miraculous text is not an extraneous matter, but rather a carrier of meanings and concepts that give its use a semiotic dimension, and in fact, those words depict connotations such as: praise and honor, expression of pain and sorrow, homage and threat, humiliation and domination, pride, regret, and persuasion of the audience to accept the words. https://style.quran.ac.ir/article_236424.html This research analyzes a unique stylistic phenomenon in Verse 41 of Surah Fatir:the juxtaposition of cosmic power and Divine clemency(or forgiveness),presenting it as a distinct stylistic pattern indicating the Quran’s inimitability(i’jāz bayānī or miraculous eloquence).The central problem is to understand the meaningful and artful connection between the two seemingly contradictory concepts: divine Imsāk (holding the cosmos together) and the divine attributes of being Al-Ḥalīm (the Forbearing/Clement) and Al-Ghafūr (the Forgiving).The research methodology relies on structural stylistic analysis and comparative discourse analysis across a vast body of exegetical sources.Findings indicate that this specific juxtaposition creates a subtle semantic shock. The reader's mind, expecting to encounter attributes related to power and dominance—such as Al-'Azīz (the Almighty), Al-Jabbār (the Compeller), or Al-Muntaqim(the Avenger)—is suddenly confronted with attributes of mercy.The concept of power in this verse is represented across four paradigms: narrative, theological (kalāmī), esoteric (bāṭinī), and scientific. Furthermore, Clemency (Ḥilm) functions as a mechanism that prevents the universe from collapsing in response to human sin.The innovation of this study lies in identifying the mechanism of paradoxical juxtaposition, which, by generating a creative tension, transforms absolute power into morality-driven power.This article argues that this specific pattern of expression is composed of three distinct components: transcendent abstraction, paradoxical comprehensiveness, and the priority of ethics over power.Together, these form an unparalleled stylistic model. Because this pattern fundamentally differs from human perceptions of power, it can serve as a systematic argument for the supra-human nature and miraculous eloquence of the Holy Quran. https://style.quran.ac.ir/article_236425.html The blessed Surah Al-Buruj, a Meccan Surah, is a divine literary masterpiece, notable for its cohesive structure and decisive, eloquent expression. This study meticulously examines its stylistic features using a descriptive-analytical approach grounded in stylistic theory. The main goal is to identify prominent stylistic elements across linguistic levels and explain their role in creating textual coherence. It also aims to show how these elements effectively convey the Surah's key messages, like the destinies of believers and disbelievers, God's absolute power, and its profound impact on the audience.Analyzing linguistic, literary, and intellectual layers, this article highlights the central role of saj' at the phonological level, creating strong melody and rhythm. At the lexical level, it explores the precise choice of vocabulary and the emotional and pictorial connotations of key words. Syntactic analysis then demonstrates how short, impactful sentences and emphatic particles convey the message's decisiveness. In the literary layer, the study analyzes rhetorical devices like kinayah, majāz, īghāl and murā'āt al-nazīr for their role in deepening meaning.Findings show Surah Al-Buruj's style is utterly cohesive, with all linguistic and literary elements contributing to a balanced, decisive, and impactful expression. This style not only clarifies the Surah's messages but also evokes fear and hope, inviting the audience to contemplation and truth. This research deepens understanding of the Qur'an's rhetorical inimitability (i'jaz al-bayani) in this Surah and opens new avenues for stylistic research in other literary texts. https://style.quran.ac.ir/article_237010.html Contemporary Orientalists have put forth various views on the stylistic miraculousness of the Qur’ān. Some have believed it, others have rejected it, and still others have adopted a doubtful approach to this issue. Claude Gilliot, a French Orientalist, is among the second group. He has proposed opinions to reject the stylistic miraculousness of the Qur’ān. This study attempts to evaluate his views using a descriptive-analytical approach. Gilliot’s views in this regard are in three directions. First, the special style of the Qur’ān is merely a theological proposal that Muslim thinkers have extracted from the qur’ānic verses that express its language as “clear.” Second, Muslim thinkers set old Arabic poetry at a station that cannot be compared to the Qur’ān and at the same time used it to clarify, justify, and prove their assumed supremacy of the qur’ānic language. Third, unlike other Scriptures, the Qur’ān suffers from narrative disruption and repetition in the expression of its stories. Criticisms of his views are as follows. First, the fact that the Qur’ān is clear derives from the qur’ānic verses themselves. Second, the reliance of Muslim thinkers on Arabic poetry cannot be taken to propose that the miraculousness of the Qur’ān is fabricated. The Qur’ān definitely has stylistic supremacy over Arabic poetry. Third, the narrative disruption and repetition in the expression of qur’ānic stories are rooted in the structural differences of the Qur’ān with other Scriptures. These differences regard the manner of its revelation, writing, and sectioning. ... https://style.quran.ac.ir/article_237073.html In many religious texts, especially the Holy Qur’an, abstract concepts are expressed through image schemas, which play a fundamental role in deepening semantic understanding. The Ḥawāmīm chapters are particularly noteworthy in this regard, as they exhibit specific conceptual connections that can be explored through cognitive linguistics and the analysis of these structures. The present study, adopting a cognitive-linguistic approach and employing a descriptive–analytical method, examines and analyzes image schemas within the semantic context of these chapters in order to elucidate their role in conveying abstract concepts and internal structural coherence among them. Findings indicate that three main types of image schemas—motion, containment, and force—occur frequently throughout the Ḥawāmīm chapters, each contributing to the representation of particular conceptual domains. The motion schema is predominantly used to illustrate notions such as the descent of revelation, the salvation of believers, and the afterlife punishment. It operates through dimensions such as directionality, dynamism, and upward or downward movement, explaining semantic processes of descent and ascent. The containment schema characterizes ideas like the heavenly and earthly keys, coverings over hearts, and immersion in falsehood, depicting bounded mental spaces that symbolize epistemic limitation or openness. Conversely, the force schema accounts for concepts like the punishment of past nations, arrogance toward divine signs, and seeking refuge from satanic temptations through interactions involving power, resistance, obstruction, and domination.Accordingly, the schema system embedded in the Ḥawāmīm chapters exhibits a coherent structure that effectively explicates the relationship between linguistic form and abstract Qur’anic meaning https://style.quran.ac.ir/article_239249.html One of the key contextual indicators in the process of interpreting the Holy Qur’an is the concept of siyaq (context). Nevertheless, in certain cases, some exegetes—particularly the author of Al-Mizan—have considered interpretation independent of context (ghadh ‘an al-siyaq) to be valid and authoritative. This perspective raises two critical questions for researchers: the authoritative validity of Qur’anic context and the feasibility of a context-independent interpretive approach. This study aims to identify the most accurate stance on these issues by critically analyzing the diverse views and methodologies of Qur’anic scholars, exegetes, and jurists. Using a library-based method and an analytical-critical approach grounded in the dialectic of evidences, the research concludes that, based on an inductive examination of the stylistic features of Qur’anic expression—such as its layered structure, fluidity, and functional diversity—the notion of relative validity of context represents the most balanced and comprehensive viewpoint. Adopting this perspective resolves the shortcomings of other approaches while preserving their strengths. Furthermore, the tension between contextual independence and contextual validity can be reconciled within the framework of relative validity, making selective disregard of certain contextual layers scientifically justifiable https://style.quran.ac.ir/article_239392.html This study, through repeated contemplation of verse 20 of the honorable Surah Al-Qalam (Al-Qalam, 20) and its narrative context, is based on the premise that cognitive semantics can provide a systematic framework for understanding the verse and help reduce interpretive and translational dispersion. The main objective of the research is to elucidate the efficacy of Mental Spaces Theory in analyzing the Qur’anic word ṣarīm (صَرِیم, ṣarīm). The research employs a descriptive-analytical method grounded in cognitive-linguistic frameworks. Accordingly, the lexical meanings of ṣarīm in classical lexical sources and selected tafsirs were first examined, and then, considering the mechanisms of mental spaces and the textual imagery, a more precise semantic analysis was provided. The findings indicate that the cognitive-semantics approach, through analyzing the interaction of the context (siyāq), presuppositions, and conceptual structures, enables the elucidation of deeper layers of meaning in this verse, such that ṣarīm is understood not merely as a report of the garden’s external state, but as a meaningful element within the narrative structure of divine retribution and human action. Compared to surface-oriented readings, this approach offers a more coherent and contextually grounded understanding of Qur’anic vocabulary. https://style.quran.ac.ir/article_242434.html Analysis of the Semantic Sign of “Confident Soul” in the QuranAbstractA semantic sign examines and analyzes how meaning is formed and produced in a sign (such as a word, concept, image, or behavior) as well as its relationships with other signs in a specific context. This approach seeks a deeper understanding of meaning and how it relates to the mind and culture. One of the most famous expressions in religious culture is the confident soul, which can be revisited from this perspective. Several verses in the Holy Quran mention confidence in various forms, including one who is confident in his Lord, one who is confident in prosperity and calamity, in expansion and contraction, in prohibition and giving, and so on. One who is confident does not doubt, therefore does not deviate, one who is confident does not weaken on the path, and does not panic on the day of terror and panic. Such a person has a confident soul. This article attempts to examine and explain this Quranic concept from various aspects, by asking the question of what is the function of the semantic sign of this religious expression. To answer this question, an analytical-descriptive method has been used. The research findings indicate that this concept not only presents a spiritual state, but also a complete model of mental health at the highest level, which is consistent with the findings of contemporary psychology. https://style.quran.ac.ir/article_242435.html Abstract:Stories have an inexhaustible capacity to convey deep and precise meanings and concepts in an attractive and effective manner. Among them, the Quranic stories of the prophets have a special place due to their connection and citation to the eternal source of revelation. Rumi and Allama Tabataba'i consider Quranic stories as a tool for guiding humans and a source of lessons for human nations and societies. They introduce the Quran as the main and most important source and reference for the stories of the divine prophets. And they believe that in order to understand the Quran, the Quran itself must be used. Therefore, considering this commonality of their views in understanding the process of the Quranic verses using the Quran itself, the present study aims to evaluate the similarities and differences of Rumi's style in the Masnavi and Allama's style in Al-Mizan in relation to the Quranic stories of the prophets Yunus, Ayyub and Idris (peace be upon them). The findings of the study indicate that Rumi and Allama Tabataba'i's views were common on most of the topics surrounding the prophets studied, except that there were differences of opinion and perceptions regarding the quality of the affliction of Prophet Ayyub (AS) and the issue of the geographical elevation of Prophet Yunus (AS).