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One of the common responses to the conflict between science and religion is the strategy of linguistic differentiation . This strategy—which holds that the language of science and the language of religion differ in purpose, method, and worldview—is so broad that it encompasses theories ranging from the philosophical interpretation of Allameh Tabataba’i and Ayatollah Javadi Amoli, to the symbolic language theory of Shahid Motahhari, the metaphorical language theory of Mojtahed Shabestari, the interactive interpretation between science and religion proposed by Albert Einstein, and Ludwig Wittgenstein’s complete separation of the domains of science and religion. This breadth has led some scholars in Islamic studies to assign a significant place to the linguistic differentiation strategy in discussions of the science-religion conflict. However, it must be noted that, although the broad semantic scope of linguistic differentiation includes these theories, they are so distinct that each may be interpreted as an independent strategy for resolving the science-religion conflict. This study briefly examines the meaning of linguistic differentiation in its philosophical origins and analyzes selected Islamic–Shi’i theories that align with this strategy, highlighting their differences from modern philosophy of language. Special emphasis is placed on theories rooted in the works of Tabataba’i, particularly his exegesis. The findings show that although many Islamic theories may be subsumed under the general concept of linguistic differentiation, enduring principles of Shi’i theology produce fundamental differences in their premises and interpretations compared with Western traditions.

One of the concepts in the Qur’an related to the human psyche is the expression ḍayq al-ṣadr , which describes the tightness of the chest experienced by the Prophet (PBUH) when faced with psychological and social pressures. The verse “And We certainly know that your chest becomes constrained by what they say” (Q. 15:97) not only reflects the challenges of the era of revelation but can also serve as a profound approach to emotion regulation in contemporary life. Previous research has mostly examined this concept in the context of the asbāb al-nuzūl (occasions of revelation) of the verse, leaving a systematic psychological and pedagogical analysis largely unexplored. This study employs a descriptive-analytical method, using exegetical and psychological sources. The findings indicate that ḍayq al-ṣadr , as an emotional-physiological phenomenon, is comparable to situational stress constructs. Qur’anic strategies for addressing this condition—such as tasbīḥ (glorification of God), patience, and cognitive reappraisal of the prophetic mission—align with psychological findings on mindfulness, emotion regulation, resilience, and conflict management. The analysis further highlights four main interpretive perspectives: divine consolation of the Prophet’s heart, recognition of the human limits of prophets, emphasis on the continuity of the prophetic mission, and provision of practical strategies for coping with distress. the paper demonstrates conceptual overlaps between Qur’anic guidance and modern psychology, suggesting directions for educational and counseling applications.

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.

Background: A discourse emerged concerning hijab, creating a new perspective in public opinion and opening a path towards public awakening; this was the political sanctity of hijab unveiling. Objective: The present study, based on the hypothesis that the political sanctity of hijab unveiling is rooted in Quranic verses and aligns with historical evidence, aims to theorize the concept of the political sanctity of hijab unveiling. Methodology: This paper employs a data-driven theory-building approach.  Initially, Quranic verses were coded. Subsequently, other sources, including hadiths, scholarly articles, reports, and historical evidence of unveiling, were identified and coded.  Sub-categories were then identified in relation to the main category to form this model.  It is noteworthy that here, the grounded theory approach was primarily implemented through robust historical sources and extensive, in-depth, and precise religious research possessing sufficient richness. Findings:  Through axial coding of the data, in addition to the main category, three core categories were extracted: the religious obligation of maintaining hijab in both minimal and maximal forms as mentioned in the Quran, and hijab as a social law applicable to all Islamic countries and all citizens of an Islamic country. Results: The core phenomenon, "The theorizability of the political sanctity of hijab unveiling," with the provision of necessary conditions, yields positive consequences towards individuals' commitment to the hijab law by understanding the deep-rooted sanctity of hijab unveiling in Quranic verses, and consequently, increases the prevention of transgression.  However, to fully achieve these consequences, a strategy of meticulous planning to counter hijab unveiling as a tool to undermine the Islamic government is recommended, not only as a religious obligation but also as a symbol and indicator of the Islamic system.