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

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

Exegetical theories of human knowledge include human understanding of the divine word. No textual theory is formed in a vacuum. The prominent events and currents in the society, both political and cultural, create discourses in the society. Social events such as Marxism, liberalism, nationalism and other schools, the formation of international institutions and human rights, the occurrence of religious reformism, the fight against colonialism in Islamic countries, etc. during the last century created discourses in the society that caused changes in scientific attitudes and human and Islamic sciences, and then, the interpretation of the Qur'an. Compared to the traditional interpretation of the past fourteen centuries, these discourses placed in the form of a re-thinking or new-thinking interpretation. According to the claim of the immortality of the Qur'an, this validity is responsible for its relevance to the times. The interpretation and reading of the Qur'an is responsible for this update. Therefore, this article tries to refer to the effective discourses in recent centuries with the help of social issues and analytical approach and to measure the reflection of these discourses and the new and innovative opinions of commentators and researchers in the form of concrete examples of the impact of these discourses. The selected discourses are the discourse of religious reformation and return to the Qur'an, the discourse of new schools and isms, and the discourse of experimental sciences. However, there are definitely other effective discourses that cannot be discussed in this article. The purpose of this research is to gain self-awareness in discourse-oriented interpretations and attempt to conceptualize discourses. It is an attempt to provide a framework for some of the effective factors in interpretive innovation.

The existence of differences in the interpretive opinions of Muslims is undeniable, and one of the serious issues in exegetical discussions is to find the root of the differences in the opinions of commentators of the Holy Qur’an (especially in presenting traditional or modern interpretations). Commentators have different preconceptions and views on various issues, especially about some verses related to women. Some commentators have a traditional view and some have a modern view. This essay examines culture and gender and their role in providing traditional and modern interpretation. The method of collecting materials is desk study and the method of processing them is descriptive-analytical. After the investigations, it was found that different presuppositions and cultures play a role in presenting different interpretations and an example of traditional commentary about women can be seen in the commentary of Banu Amin and an example of modern interpretation can be seen in the opinions of Amina Wadud, and their opinions also had problems that were pointed out. The factors causing modern interpretations are: 1- The flourishing of human reasons; 2- Journeys; 3- meeting special people, 4- Cultural and social conditions.

In educational sciences, human creativity is regarded as one of the highest intellectual blessings. It represents a blend of intelligence and key personality traits, such as independent thinking, self-control, and problem-solving ability. The achievements and advancements of humankind have consistently been driven by creative thinking. The Qur’an highlights the unique role of humans as the vicegerents of Allah, emphasizing creativity as an innate characteristic bestowed by the Creator. This creative potential, however, must be cultivated and trained. The cultivation of talented and creative individuals has been a central concern across societies, not only in contemporary times but also throughout history. The primary question addressed in this study, which has not been previously explored, is how creativity is explained in the Qur’an and whether there is a relationship between creative thinking in educational sciences and faith as expressed in the Qur’an. Drawing on a descriptive-analytical methodology, research findings suggest a profound connection between Qur’anic teachings and creative thinking in educational sciences. In particular, the study identifies five key Qur’anic principles—imagination, reason, emotion, free thinking, and hope—as foundational components that contribute to the development of creativity.

The present study seeks to extract stylistic features of Qur’anic verses that address natural phenomena, some of which commentators have attempted to explain in scientific terms. To this end, seventy verses containing references to natural phenomena that had been claimed to constitute scientific miracles were selected. In addition, thirty verses were chosen which describe natural phenomena but from which no falsifiable propositions can be derived. As a third category, fifty verses whose central theme is supernatural were chosen for comparison. Consequently, three categories of verses were formed and, for brevity, labeled scientific verses, natural verses, and supernatural verses. Through an examination of existing scholarship on scientific verses, features potentially serving as stylistic markers of this category were identified. A corpus of 150 verses representing the three groups was then compiled and their features annotated. To analyze this corpus and extract distinctive stylistic traits of the first category, computational methods were applied, specifically a decision-tree analysis. The findings highlight linguistic characteristics of the Qur’an in its description of natural phenomena. The features with the highest probability of occurrence in scientific verses are, in descending order: multiple possible syntactic analyses, greater verse length, the presence of thought-provoking expressions, the use of augmented verb forms ( al-abwāb al-mazīd ), greater variety of letters, a higher number of derivational forms, and polysemy. A common underlying implication of these traits is that such verses require further inquiry and interpretive effort to construct a meaningful understanding. The study demonstrates that verses providing precise and falsifiable descriptions of natural phenomena display distinctive stylistic features that deserve further attention, ideally through interpretive approaches that are specifically sensitive to these linguistic markers.

Conceptual Metaphor Theory, a modern approach within cognitive linguistics introduced by Lakoff and Johnson in Metaphors We Live By (1980), posits that concepts are constituted not solely by inherent attributes but primarily by interactional characteristics. From this perspective, entities in the world do not possess fixed, intrinsic properties; rather, their meaning emerges only in relation to human action. Consequently, metaphors can assume the status of truth. Within the Qur’an, numerous injunctions and relational concepts can be interpreted through this theoretical framework as being grounded in interactional characteristics rather than in purely essentialist definitions. Adopting a descriptive–analytical method, this study examines several Qur’anic relationships, demonstrating how their meanings can be more adequately apprehended through the lens of Conceptual Metaphor Theory. The findings suggest that even human relationships in the Qur’an are not conceived as immutable or purely intrinsic. Instead, the Qur’an redefines relational concepts—such as mother, spouse, brother, and child—according to their roles, functions, and interactional qualities. Thus, notions such as the motherhood of the Prophet’s wives for the Muslim community and the brotherhood of believers represent, in Qur’anic discourse, new conceptual realities that transcend mere metaphorical usage.