In traditions, the quality of the revelation of the Holy Qur’an’s sūras has been reported in three ways of gradual and successive revelation, gradual and dispersed revelation of the verses of the sūra, and instantaneous revelation of the sūra. Despite the fact that all interpreters have pointed out the instantaneous revelation of some of the verses of the Qur’an, some interpreters while approving this notion have emphasized that many of the verses have been revealed in a dispersed way and according to specific circumstances and exigencies and then have been juxtaposed by the order of the Prophet or legal decision (ijtihād) of the companions. Providing some evidences, this article proves that the Holy Qur’an has been revealed sūra by sūra and the current viewpoint on the revelation of some of the sūras of the Qur’an in separate verses is incorrect. Furthermore, the doubts that the opponents of this theory have expressed on the theory of the sūra by sūra revelation are reviewed and critiqued. According to the research done in this article, the viewpoint of continuous revelation of the sūras enjoy strong proofs based on the Qur’an and hadith, but there are no acceptable proofs based on the Qur’an and hadith for the viewpoint of sūra by sūra revelation.

The order of revelation of the Surahs of the Holy Qur'an has been narrated in many traditions of the Companions and followers. The number and difference of these narrations for Quran scholars, especially in Macci-Madani studies, descending order and descending interpretation cause confusion. Many of these traditions have been narrated from Ibn-Abbas. One of the ways of narrating from Ibn-Abbas is the way of Abu-Saleh, which has been called into question due to its special features and various interpretations. In this research, by searching in the oldest available sources, genealogy and comparison of the narrative lists, the lists of Ibn-Abbas through Abu-Saleh and the orders taken from them are identified. In addition to the lists that have been quoted in the form of a Musnad by Abu-Saleh, we would also like to add two Kalbi lists by Ibn-Abbas and Muqatil-ibn-Saliman, which are included in the Shahristani Tafsir without mentioning the document or source. Abu-Saleh, Kalbi and other narrators are of the branch of Kufi. The many similarities in Matns and Isnads indicate the common origin of these lists. Some of the minor differences can be attributed to mistakes in copying. But some differences, such as the addition and deletion of Surah Hamd and the transfer of Surahs Hajj, Sajdah, and Insan between Meccan and Madani sections, cannot be explained by an accidental error and can only be caused by It is from the ijtihad of its narrators and interference in the base list because of the preference of some sayings.

Part of the literary beauty of the Qurʾān can be seen when examining the structure and text of its chapters. This study is followed by descriptive-analytical method and aims to present the aesthetics of this sura at the level of structure, sounds and vocabulary. The results of the study indicate that this sura has a coherent structure and its discussions are presented in two categories: The first category contains the story of the faith of the Jinn by hearing the verses of the Qurʾān and their freedom from polytheism. The second category also includes the proof of the message of God's mission and the unseen world. The aim and purpose of the sura is to call for monotheism and to prove the prophecy of the prophet Muḥammad (PBUH) and that the Qurʾān is a guide fo humanity. At the phonetic level, arrays of repetition, al-tasdīr and alliteration have been used, which show the beauty of the words and the coherence of the text. At the lexical level, the final words of this sura are very similar to Sura al-Kahf. Through the comparative study of two surah, one can reach new points.

The Qur’an is the miracle of the Prophet of Islam and the Revealed Book of the Muslims. This Holy Scripture comprises of 114 chapters, each of which contains various subjects. Most of the subjects that the Qur'an has dealt with have been brought up in more than one sūra and these subjects common among sūras denote relationship between them. Getting to know these relationships is an important issue that can help better understand the Qur'an. In this article, the subjects brought up in each of the sūras are identified with the help of one of the interpretations of the Qur'an (Tafsīr Rahnamā), and the decree of the similarity among the suras are measured on the basis of the subjects common among them with the use of a quantitative criteria and employment of data mining methods. In conclusion, the tree-diagram of the thematic similarity of the sūras is drawn on the basis of quantitative criteria in question and, with its use, the sūras of the Qur’an are separately set up in clusters.

In recent years, the thematic approach to the interpretation of the Qur’an has gained more speed, and interpreters have adopted a holistic approach to the Qur’an and its sūras with the aim of acquiring new knowledge. The theory of thematic unity also seeks to provide a comprehensive interpretation of the verses of the Qur’an with the premise of a single topic for each sūra. In the meantime, Mustafa Muslim, by writing “Al-Tafsīr Al-Mawḍū‘ī li Suwar Al-Qur’an Al-Karīm”, presented the first complete interpretation of the sūras of the Qur’an based on thematic unity. The extent of his success or failure in implementing this interpretation method and evaluating the efficiency of his theory depends on the study and examination of his interpretation work. Therefore, the main idea of ​​this article is to review the interpretation method of Mustafa Muslim in Sūrat Al-Baqarah with emphasis on the theory of thematic unity; whereas tracing and proving the thematic unity in the longest sūra of the Qur’an can be a confirmation of the mentioned theory and may reduce the amount of opposition to it; however, the findings of the research show that the thematic interpretation of Mustafa Muslim suffers from shortcomings such as affectation in determining the pivots and divisions of the sūras, the absence of the theory of thematic unity in the process of interpretation, ambiguity and distress in the method, etc. All in all, he has not been able to implement his theory of thematic unity in his interpretation.

The study of the relationship between the frequency of single words of the Qur''an and their length according to their number of letters shows an inverse relationship between the two. It means that the shorter words are more frequent than longer words¡ This relationship that was observed by Zipf¡ is known as Zipf''s law; in the present study was determined that Zipf''s law is applicable to 26 Suras besides that in the entire Qur''an applies too. The results of study of the law in various languages have shown that this law in every language applies to particular range¡ in the present study was determined that Qur''anic words shorter than four letters are not taken into account¡ and we found that the equation with the general form F% = exp (a b*L c*L2) approximates the observed frequencies reasonably well¡ In the two modes entire Qur''an and its Suras separately.

Elucidation of the overall purpose of a sūra and unveiling the main basis of the Qur’anic sūras is one of the significant discourses in their interpretation, which has received the attention of Muslim scholars since early times. With an approach to uncover the purpose of Sūrat Maryam, the present study tries to find a pattern for elucidating the main purpose of the sūras of the Holy Qur’an. Thereby, with a descriptive-analytical method, this article has first reappraised the viewpoints of interpreters on the purpose of Sūrat Maryam and then, with a study of the context of the sūra and its pillars, has elucidated and analyzed the main theme of Sūrat Maryam. The most important findings of this study in terms of context is that the purpose of this sūra is “Divine Mercy” with subdivisions of “devotedness” and “good tidings and warnings, which are compatible with the context of the collected verses of the sūra. In fact, the main theme of the sūra is that it begins with mercy, states glad tidings and warning in the final verses, and introduces servitude of God as the way to reach happiness in the middle verses of the sūra. This aspect conforms to the inner standards of cognition of the core of Sūrat Maryam. The relation of the beginning and ending of the sūra, the Most Beautiful Names of God, the frequently used and once-used words, and the stories of the sūra, are the most important standards for unveiling the core of Sūrat Maryam, which are in accordance with the collection of its context and themes.

One of the obligatory acts of prayers is recitation of Sura al-Ḥamd or al-Fātiḥa, over which all Islamic sects have consensus. After reciting Sura al-Fātiḥa, it is obligatory to recite another sura of the Qur'an, which is a matter of disagreement among jurists in several ways. One is the necessity of reciting a complete sura or the possibility of resting content with the recitation of a few verses, and the other is the permissibility of reciting the suras containing obligatory prostrations. This study based on the hadiths from the Prophet (s) and the Ahl al-Bayt (a) examines the latter issue, namely, the permissibility of reciting the suras containing obligatory prostrations (‘azīma) in obligatory prayers. In this paper, we begin by introducing the concepts of sura and ‘azima, and then discuss and analyze different issues regarding the permissibility of reciting the ‘azīma suras in prayers, using library method. In the end, we conclude that the recitation of the ‘azīma suras is permissible based on certain hadiths and other arguments.

Studying communication functions in the chapters of the Qur'an could be a good way to achieve the esoteric meanings of this eternal miracle. The more researchers try to study the structure of Qur’anic verses, the more they understand its basic concepts and main purposes. One of the tools for studying the Qur’anic discourse is to find communication functions based on Jacobson's theory. The present study intends to study this chapter from different angles by adapting Jacobson's theory of communication theory and combining it with the ironic technique. Using a descriptive-analytical method, in this study, an attempt is made to explore the communication structure of the sura with the addressee or the recipient to find what communication method could be more effective and what kinds of meanings are emphasized by it. What is certain is that the main orientation in the communication model of the verses of this sura is more towards the subject of worshiping God. However, the persuasive role of the verses in Sura Zumr cannot be ignored because the sender of the message (God) has provided the dimensions of the referential and persuasive role by using literary, metalanguage, and empathy tools.

Mary is a character held in the Qurʾān in great esteem. A prominent attribute of hers in the Qurʾān is her chastity (aḥṣanat farjahā/ Q 21:91; 66:12). However, the Qurʾān does not give any explicit reason why Mary was known as chaste. This paper proposes an answer to this question by analyzing three Qur’anic narratives: the narrative of Mary’s encounter with the angel in Sura Maryam (Q 19), another version of the same narrative in Sura Āl ʿImrān (Q 3), and Joseph and Zulaykhā’s narrative in Sura Yūsuf (Q 12). I begin by highlighting the differences between the two versions of Mary’s story in Q 19 and Q 3, then I will show that in the Q 19 version, Mary is at the heart of the narrative, while in the Q 3 version the theme is the “word” (Jesus). I will compare Mary’s story in Q 19 with Joseph’s story in Q 12. The Qurʾān has deployed similar elements in both narratives, leading us to think that, in the Q 19 version, we can see a theme analogous to that of Joseph and Zulaykhā’s narrative, since in both the main characters are involved in an erotic situation but preserve their chastity. With this analysis, we can claim that the sentence “[She] guarded her chastity” refers to Mary’s encounter with the angel. To show this, I focus on the Qurʾānic manner of storytelling, analyzing the elements of these narratives (i.e., the location, situation, characters’ reactions, etc.). I also refer to Quranic commentaries and traditional sources of qiṣaṣ al-qnbiyāʾ, because they contain details of the story which support this understanding.