In this paper, according to the story of the Valley of the Ants, wadi an-naml, it has been tried to explain the ethical concepts in the conversation between an ant and the prophet Solomon (AS), as a social human leader. As understood by the dialogue, we find a type of knowledge in animals and of correspondence of ethical values mentioned in it to present society. The great concepts such as: thanksgiving for blessings, the necessity for rulers` capability of criticism, avoiding opperession, establishing justice at various levels of society and noticing Divine satisfaction as well as the citizens` duties before the government, are the most important moral points of the story denoting our today social issues.

This study revolves round the assumption that ayahs and story of Hazrat Solomon in Naml Surah have been a role model for the prominent Iranian poet, Hafez, in writing his 189th ode; such that the word bird in this ode in fact refers to Hoopoe, and Tazaru is a reference to Queen Sheeba.The current analytical-descriptive article, on the basis of literary studies, compares the mentioned ode of Hafez with the story of Solomon in Holy Quran, especially in Naml Surah; concluding that Hafez in composing this ode has been influenced by the ayahs and story of Solomon; and his poems are in fact an interpretation of Quranic concepts. Through being influenced by Holy Quran and its exegesis, Hafez has made a bond between his poetry and divine revelations; adding a spiritual and divine aspect to this poems. Upon establishment of the bond between the odes and ayahs on Hazrat Solomon, a new set of meanings and concepts have been perceived from this ode.Obviously, based on this approach, one can better understand the in-depth Quranic thoughts of Hafez.

According to the Shiites, the return of the elites of theummah at the time of reappearance is the foundationof God's infinite power, the main positive support ofwhich is the verses of the Qur'an and the narrations ofthe Infallibles, which is a definite proof and documentin the eyes of the Shiites. Mahdi (pbuh) has been. Inreturn, the rule is that two groups of pure believersand pure infidels return to the world to reach theirpunishment and reward and their talent is perfected.The authenticity of raj'at can be proved from verses82 and 83 of Surah An-Naml and verses 254 and 259of Surah Al-Baqarah. 47 Surah Al-Kahf and 83 SurahAn-Naml. Therefore, it can be said that the belief inreturn is exclusive to the Shiites, although otherIslamic religions do not believe in it. According toImam Reza (AS), those who believe in reincarnationare infidels to the Almighty God. The researchmethod in this research is descriptive, analytical andthe use of library resources.

Content Analysis is one of the methods suitable for inferring new issues in the Qur’ān. In this paper, chapter Naml of the Holy Qur’ān has been studied using the content analysis method as one of the methods for qualitative content analysis. The objective to take such a measurement is to reach the political and social implications of chapter Naml. In the analysis of these verses with special meaning and conceptual coherence, the software MAXQDA was used as an instrumentation for analyzing the content network. Ultimately, forty basic issues were extracted from the studied verses twelve of which are the organizing content issues including: turbulence of powerful enemies, continuous battles of the true and the wrong, the enemy’s perpetual menace and conspiracy, the need of the right front to power, getting to know the weakness and strengths, equipping and mobilizing all the resources of power, leadership qualification, the necessity of power maneuver, certainty of God’s favor to the right front, certainty to the destruction of the transgression and wrong, knowledge as an instance of power, and noticing the side effects of power. In the next step, all these contents were categorized under three comprehensive ones as “the necessity to seizure and to spread the right”, “the knowledge of using power for spreading the right”, and “knowing the position of the right and power”. The researchers concluded that the ultimate content of Naml chapter is “the necessity of seizing scientific and social power to preach and spread religious truths in human society”.

This article examines the intertextual relations and conceptual chaining among punishment and merciful narratives in the four stories of Surah An-Naml. The is to identify and analyze the conceptual and semantic links between the stories in this chapter of the Quran. A qualitative method and thematic analysis of the narratives in terms of conceptual and textual chaining at both micro and macro levels are employed. The research data includes verses related to the four stories of Surah An-Naml, which are examined comparatively. In this study, key concepts such as intertextual relations and conceptual chaining are initially defined, and then the relevant theoretical background is presented. Comparative analysis of the narratives in this chapter reveals that these stories have strong intertextual links and multiple conceptual chaining that contribute to Surah's coherence and semantic order. The findings indicate that intertextual relations and conceptual chaining among the stories in this Surah not only aid in a better understanding of the concepts but also support a more precise and comprehensive interpretation of these narratives, aligning with the purposes and objectives of Surah An-Naml, which are to admonish and warn the people. The main conclusion of the research emphasizes the importance of examining intertextual relations and conceptual chaining in Quranic studies. It shows that this approach can lead to the discovery of new semantic and interpretive patterns in religious texts. Additionally, the results of this study can improve educational methods and the interpretation of Quranic texts, providing new insights for researchers and Quranic commentators.

The story of Solomon in Sūrat Saba‘ and Sūrat al-Naml is one of the most controversial stories of the Qur’ān, in which the subjects brought up are all astounding and open to many questions. For example, the story of Solomon’s talking to hoopoe, the hoopoe distinguishing the infidelity of the disbelievers, and the rule of Queen Sheba, which were accepted by the Qur’ān, and so forth. However, one of the controversial discourses of this story is the way Solomon treats Queen Sheba by threatening and forcing her toward faith, which has been relied on as a basis for presuming the preemptive jihad. Solomon was a wise and erudite person, but why did he use a hostile approach to force a powerful ruler to either convert and surrender or encounter his mighty army? The Qur’ān tells this story in Sūrat al-Naml and not only does not criticize this approach, but confirms it as well. Various viewpoints have been presented concerning this story; the most common among them is its factuality versus the theory of its being mythical. After giving a concise account of the story, the article goes on to study its major points and concludes that there is no indication of using violence to force an ideology and then the misconception brought up are responded to.

The quiddity and nature of the portents of the Last Day (ashrāṭ al-sā‘a) has always been a topic of discussion and the interpreters have dealt with it mainly through traditions. One of the instances is the bringing out a Beast from the earth (dābbat al-‘arḍ), which is mentioned briefly and ambiguously in verse 82 of Sūrat al-Naml. There are different and sometimes contradicting views in interpretations concerning the quiddity, quality, existence, action, and words of the Beast of the earth. With a comparative study of the interpretations, they can be divided into two main groups, from which seven subgroups are derived. The first group, which are mainly originated from traditions, have found referents for the Beast of the earth and the other group have not dealt with its nature. Thus, with the use of the descriptive-analytical method, delving into the words of the above verse, and with a brief explanation of the context of Sūrat al-Nam, it is tried in this paper to describe the quiddity and nature of the Beast of the earth. To this end, first, the exegetical viewpoints are briefly explained, then the word study of the verse in question is presented, and finally the selected viewpoint is stated, which is a scholarly analysis.
The findings suggest that, given the extensiveness of traditions about portents of the Last Day, some of which are also contradictory, it is necessary that by employing word study and finding the semantic field of the verse’s word, to undertake interpretation so as to get a more accurate understanding of Divine words. The achievement of this method is the approximation of exegetical opinions, unity of opinion, and the quiddity and quality of the portents of the Last Day.

The composition "Asāṭīr al-Awwalīn" is repeated 9 times in Qur'an (6:25, 8:31, 16:24, 23:83, 25:5, 27:68, 46:17, 68:15, 83:13). In 23, 27 and 46 it points to superstition and doctrine of the resurrection. In 5 verses it is understood in 3 meanings: 1- the (invalid) words and writings by the former (generations), 2- mythical stories, and 3- superstition and myth. In the remaining case, verse 68, most of the commentators only express the literal meaning. The above three meanings are based on narrations. Based on those, this phrase is an accusation of denying divine revelation, in opposition to the Qur'an and response to the Tahaddi. But Qur'anic verses about the ancients are not similar to the stories of Rostam and Esfandiar. A critical analysis shows that the part of the narration which introduces it as the descent affair of these verses is probably not part of the text and is the narrator's interpretation because it is equal to the simplicity of challenge. This allegation is against Qur'anic quotes on this subject from associators. Although it is claimed that the narrations cited refer to all the cases of the "Asāṭīr al-Awwalīn", it conflicts with some verses and only the following verses have been used that the meaning has been ambiguous. This paper shows evidence that it refers to the promise of resurrection, exodus, and publication in the writings of the ancients, including the books of Jews and Christians and other divine religions, the Avesta, and the writings of the Copts, Indians, Greeks, etc.

The Quran, gradually revealed, provided continuous support and reinforcement for the spiritual and emotional well-being of the Prophet (PBUH). According to verse 120 of Surah Hud, narrating the divine stories of prophets in the Quran was a deliberate strategy to fortify the heart of the Prophet (PBUH) and believers. This research aims to explore how the story of Prophet Moses (AS) in Surah An-Naml contributed to stabilizing the heart of the Prophet (PBUH). A descriptive-analytical examination indicates that Allah took the narrative of Moses (AS) in Surah An-Naml to deliver two glad tidings to the Prophet (PBUH) and believers: the first being the support of Allah during the challenging social-economic siege of some believers in the Shi'b Abi Talib and the migration of others to Abyssinia. The second glad tiding anticipated the downfall of the false front and the triumph of truth, symbolizing that although the believers were initially few in number at the start of the Prophet's (PBUH) mission, they would soon replace the disbelievers and polytheists, gaining control over the Arabian Peninsula. This assurance of continuous victory for the believers over the disbelievers throughout history serves as an undeniable sign of the truthfulness of the divine message. The heart of the Prophet (PBUH) and his followers is thereby stabilized, ensuring spiritual strength during the course of the mission and the establishment of a global Islamic society.

The Verse 88 of Surah al-Naml of Quran alludes to the movement of mountains, comparing it to the movement of clouds. Commentators have presented various interpretations of this verse. Sadr al-Muta'alhin has interpreted the movement mentioned in this verse as "Substantial motion". The aim of this research is to examine different interpretations of this verse and the impact of the doctrine of substantial motion on its interpretation. In this research, the researchers have analyzed and critically examined various interpretations of this verse and have investigated  the quality of substantial motion can be applied to the verse. The ultimate conclusion is that among the three common interpretations of this verse, the interpretation of the movement of mountains on the Day of Resurrection and their disintegration is subject to criticism; however, the interpretation of the spatial movement of mountains due to the translational movement of the earth and the substantial motion of mountains and the bodies of human beings, indeed all material beings, is acceptable and correct