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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 narration of the life of some of the past tribes who lived after Noah has been mentioned in detail or in summary in the Qur’an. The fate of these tribes has mostly ended in divine punishment, which based of the geographical location, the type of sins of the people, and other reasons, this punishment has had different external manifestations, such as storm, ṣayḥah, sinking into the ground and drowning in water. Since the function of ṣayḥah (which is translated as loud and strong sound) as a destructive force is not as clear as the other punishments mentioned, the main goal of this research is to scientifically explain the function of ṣayḥah as a divine punishment. Due to the semantic similarities of ṣayḥah to sound wave (a type of pressure wave), the proposal here is the correspondence of ṣayḥah to shock wave which can be defined as a strong sound wave with a large amplitude. Recent advances in science have shown that this type of wave has a very high destructive power and has the ability to cause serious damage to living tissues of the body.  In this research, first, the different meanings of the word ṣayḥah have been studied according to Arabic lexicons, and then the verses of the Qur’an related to punishment by ṣayḥah that some past tribes have suffered have been carefully investigated. After studying the possibility of the destruction of the ṣayḥah, both in terms of the Qur’an and the latest developments in physics, as a suggestion for scientific interpretation, shock wave, which is a type of sound waves, has been proposed as a possible example to the punishment by ṣayḥah.

One of the phrases that has been considered by most commentators with the approach of empirical science is “the darkness of the three (the three veils of darkness)” in the verse (Q.39:6). They have interpreted this combination as the three darknesses of the abdomen, uterus and amnion-chorion. A view has also been put forward by contemporaries, which considers it as the spaces between the abdomen and uterus, the flesh of the uterus and the amnion, the amnion and the fetus, and has considered such an interpretation as an example of the scientific miracle of the Qur’an. In the meantime, another approach can be taken and based on the descriptive-analytical method and with the focus on the interdisciplinary approach, what is the “darkness of the three” is examined. Accordingly, by relying on the symbol of “complete and dense indifference and shapelessness before creation” for “darkness of the three,” this phrase can be considered as the platform for the formation of protein structures (based on genetic information contained in DNA codes), which are the cornerstone of the structure and biological processes of living organisms (without the production of proteins, no biological processes will be formed and no cells and organs will be made). It should be borne in mind that this interpretive possibility is also compatible with the components of the scientific miracle of the Qur’an. 

Some exegetic comments narrated from early scholars do not relate neither to the Quranic context, nor to lexicographical and linguistic evidences. As a case, such irrelevance can be observed for the verb faraḍa in the verse (Q.24:1), as well as the verse (Q.28:85). Regarding methodology, this research used both traditional lexicographical and linguistic etymological inquiries. The result of the research is the fact that both verses are speaking of the philosophy of the Quranic surahs being revealed gradually in separate parts appropriate to social occasions and the challenges in prophetic era. 

The translation of the Holy Quran as a heavenly book is of great importance and among the two general approaches of translation, i.e. destination-oriented and origin-oriented translation, each of which has its own characteristics; Source-oriented translation is the best type of translation for its life-giving concepts to be transferred to the target language with minimal changes. Berman points to thirteen factors of deviation of the translation from the original text In this essay among the thirteen factors of text distortion, three components of clarification, quantitative enrichment and qualitative enrichment in the translation of Makarem and Ansarian in Surah Al-Naba have been studied. <br /><br />In this article, an attempt is made to examine and analyze its texts by using the descriptive-analytical method based on the comparison of the target text with the source text and to answer these questions: Are there three clear factors Is there quantitative and qualitative enrichment of Berman's theory in the translations? If there is, to what extent? And which one's role is greater? The findings of the research indicate that among the three investigated components the largest number is the clarification component, which shows the desire to explain in the eyes of the two translators. Some unique illustrations and similes of the verses in the source text have not been equated well in the target text, and therefore, according to Berman's theory, the translation has been distorted, clarified and de-enriched in some places.