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The Qur’an possesses a form of infinite complexity and depth, from which new dimensions of scientific insight continue to emerge as scientific knowledge advances. As time progresses, an increasing number of findings from contemporary sciences become evident. Some researchers have examined these sciences and concluded that they correspond with the teachings of the Qur’an, thus serving as evidence for its scientific miracles. The deeper we explore the scientific aspects of this subject, the more profound and intricate these miracles become. This complexity is reminiscent of the infinite structures found in fractal systems. Consequently, this study investigates various scientific data that have been revealed over time and are also referenced in the Qur’an, focusing on the notion of scientific miracles within the text. By employing descriptive, analytical, and comparative methods, this research aims to demonstrate the existence of such data within the Qur’an, particularly in relation to its complexity, which resembles that of fractals. It must be acknowledged that some of the data present in the Qur’an can only be understood through the passage of time and the emergence of  new  scientific knowledge. This process  reflects  the ongoing harmony between the Qur’an and human scientific inquiry. Addressing complex scientific topics not only highlights the enduring relevance of the Qur’an but also underscores its timelessness, as it was revealed for all times and generations.

The Qur’an contains verses endowed with profound and complex meanings. Some exegetes and scholars in the field of Qur’anic studies believe that the science of interpretation systematizes this complexity and facilitates deeper understanding. Exegesis, in turn, engages with the various facets or dimensions of the Qur’an. The present paper employs an analytical–comparative method to investigate the issue of Buṭūn of the Qur’an (the inward meanings of the Qur’an) and the emergence of new dimensions within Qur’anic verses, while also applying the characteristics of fractal dimensions to the concept of Baṭn (inward meaning). By utilizing the newly articulated dimensions framed within scientific and political Laffāfeh (envelope) under the Buṭūn of the Qur’an, and by applying the properties of fractal geometry to the Qur’an’s inward meanings ( Buṭūn ), the presence of such dimensions can be more readily identified. Thus, it can be argued that the Buṭūn of the Qur’an constitute the dimensions of the Qur’an that necessitate its profound conceptual depth. As time progresses and advancements are made, human understanding increasingly reveals that the Qur’an, by virtue of these dimensions, has not only remained relevant throughout all eras but has also continuously offered meanings contingent upon humanity’s level of understanding, shaped by the achievements and advancements of each age. This profound comprehension stems from God’s attribute as the Knower of the Unseen ( ʿālim al-ghayb ).

Michael Riffaterre’s semiotic theory, with its emphasis on ungrammaticality and multi-layered reading, has provided an influential model for analyzing the distinctive structure of poetic language. This study investigates the application of Riffaterre’s semiotic framework to Qur’anic interpretation, with a specific focus on Angelika Neuwirth’s intertextual readings of the Qur’an. Neuwirth views the Qur’an as a poetic and dialogical text that engages with earlier religious and cultural traditions.  She employs Riffaterre’s model to reveal the text's semantic depth and internal coherence through the notions of ungrammaticality and dual signification. Using Surah al-Ikhlāṣ as a case study, this paper critically evaluates Neuwirth’s application of Riffaterre’s theory by examining her treatment of the supposed “ungrammaticality” regarding the use of the word aḥad. The paper argues that the notion of ungrammaticality in the Qur’an can be reinterpreted not as a violation of linguistic norms, but rather as a semiotic cue that signals deeper intertextual and theological meanings. Accordingly, evaluating alleged irregularities requires a contextual analysis of lexical patterns across the entire Qur’an, where usage, frequency, and semantic range reveal a consistent theological logic. By integrating insights from classical Arabic grammar, lexicography, and tafsīr with modern semiotic theory, this study reassesses the scope and limits of applying Riffaterre’s model to sacred text analysis. It concludes that while semiotic and intertextual approaches can illuminate the Qur’an’s structural and semantic complexity, they must operate within a balanced hermeneutical framework that  respects the text's revelatory nature and linguistic precision. Furthermore, this study demonstrates that the intentional utilization of ungrammaticality in the Qur’an effectively serves specific theological functions.

The prophecy of Ghulibat al- Rūm (the Romans has been vanquished) (Q.30:2) in the opening verses of Surah al-Rūm has become a point of controversy within the Sunni and Shi'i exegetical tradition, due to its reference to a historical-unseen ( ghaybī ) event. By posing the question of what intellectual and methodological foundations underlie this exegetical conflict, this study conducts a comparative analysis of the two primary approaches to understanding these verses. The research hypothesis posits that this dichotomy is rooted not in minor details, but in a profound rupture in epistemological sources, textual function, and semantic horizons. Employing a qualitative content analysis method and examining classical exegetical sources, the article demonstrates that the first approach (historical-narrative), relying on the principles of contextualism and the primacy of the apparent meaning ( aṣālat al-ẓāhir ), understands the prophecy as a retrospective proof validating the veracity of the prophetic mission. Conversely, the second approach (esoteric-hermeneutic), based on the exclusive authority of “those firmly grounded in knowledge” ( al-rāsikhūn fī  al-ʿilm ), interprets these verses as a prospective charter for eschatological glad tidings and the political guidance of the Ummah . The findings reveal that this duality is clearly traceable across epistemological foundations (the authority of history vs. the authority of the Imam's naṣṣ ), textual function (a static proof vs. a dynamic charter), and semantic horizons (linear temporality vs. cyclical trans-historicism). Ultimately, this research redefines these verses as a methodological focal point for recognizing fundamental schisms within the exegetical tradition.

The “right to be forgotten” is an emerging concept in the field of digital rights, referring to the possibility of removing or restricting access to individuals’ past information within public and technological environments. Despite its contemporary origin, this concept can be reinterpreted within the theological and epistemological framework of Islam. The present article aims to elucidate the Qur’anic foundations of this right by analyzing three key concepts in the Qur’an, al-nisyān (forgetfulness), al-ʿafw (forgiveness), and identity reconstruction, and by examining their theoretical potential for the reconstitution of personal identity within society. The study also draws upon Shia traditions and supplicatory texts to explore the concept of satr al-ʿuyūb (concealment of faults) as a complementary dimension of this right. The role of this concept in safeguarding human dignity and preventing the reproduction of damaged identities is critically assessed. The findings indicate that, from the perspective of the Qur’an and Hadith, the possibility of forgetting a person’s sinful past, conditional upon repentance, is not only legitimate but essential for the preservation of human dignity and the individual’s reintegration into social life. Accordingly, it is possible to construct a defensible, indigenous Islamic theoretical model of the right to be forgotten that remains ethically and theologically grounded while simultaneously responding to the transformations of the contemporary digital sphere.

Today, the world faces environmental crises that have led to the loss of biodiversity. Biodiversity, which is essential for the processes supporting all life on Earth, refers to the variety of life at all levels—ranging from genes to ecosystems—and is classified into three levels: genetic, species, and ecosystem diversity. This research, employing a descriptive-analytical approach and based on careful interpretations, examines the scientific concepts related to the three levels of biodiversity as mentioned in the Holy Qur’an, to highlight the importance of biodiversity for the continuity of life, which is addressed in various forms within the Qur’anic verses. The results show that at the genetic diversity level, there are verses expressing genetic variation within the human species and other organisms. At the species diversity level, numerous verses reflect the diversity among plants and animals from different perspectives. At the ecosystem diversity level, some verses refer to the variety of ecosystems present on Earth, including forests, grasslands, gardens, agricultural lands, pastures, rivers, mountains, valleys, deserts, marine environments, and others. Overall, the research results indicate that many Qur’anic verses emphasize the diversity of life and its components.