درخت حوزه‌های تخصصی

The Qur’an, an educational book with multilayered narratives, has strongly influenced dramatic arts in Iran since the establishment of the Islamic Republic. However, most contemporary Qur’anic plays focus narrowly on specific subjects, thereby diverging from comprehensive Qur’anic themes. This narrow focus has confined the works to repetitive and stereotypical surface-level topics. In the present study, the two plays Parizad of the City of the Forgotten and Four Chests are selected to identify, extract, and analyze the components of Qur’anic plays and the reflection of Qur’anic themes in dramatic works, aiming to provide a comprehensive definition of Qur’anic drama. The main research question is: ‘What characteristics cause contemporary plays to be classified as Qur’anic artistic works?’ The research method is descriptive–analytical. By rigorously examining the selected plays' content for Qur’anic components, this study establishes that the authenticity of Qur’anic narratives lies in their thematic substance, which, when preserved, can be successfully adapted into various contemporary dramatic forms with diverse subjects and modes of expression. Therefore, it can be asserted that there is no essential functional or message-based distinction between religious and non-religious plays, highlighting the universal adaptability and relevance of Qur’anic themes within modern dramaturgy

The present study conducts an ontological study of the Quran, explaining its existential layers in the Divine Realm, also known as the World of God or the World of Necessity, and the Created Realm, also known as the World of Being or the World of Contingency. Based on the views of mystics and Quranic verses, it explains the existential ranks of the Quran and its specific names. The importance of this issue lies in proving the single, multi-ranked existence of the Quran and demonstrating that the Quran is present at every stage of existence, from the World of God to the World of Creation, each with a specific station and name. Through a comparative study of these ranks with Quranic verses, this article concludes that the Quran, as divine knowledge in the form of divine speech, saying, book, and both creative and written words, is present in an integrated manner at every rank of existence, accompanying the Perfect Human. A key finding of this article is that the ontological ranks of the Quran are sometimes expressed with a specific name in the Quran, such as Umm al-Kitāb (The Mother of the Book), Kitāb Mubīn (The Clear Book), and Nūr (Light), each pointing to a specific rank of the Quran's existence. In some cases, there is no specific name for a particular existential rank of the Quran in the verses, but the rank is referenced. For example, it is stated that the Quran was sent down from the rank of the name Allāh or the names al-Raḥmān or al-Ḥayy . This paper was written using a hybrid research method (textual-argumentative) and based on library and software data collection. It is an attempt to, for the first time in a coherent study, use mystical sources and Quranic verses to articulate the specific name of the Divine Book at each existential rank or at least the name of its existential rank.