Most of commentators have considered God’s intention of bringing glad tidings of “Fat’h (Victory)” in surah An-Nasr as the conquest of Mecca. While the study of traditions of cause of revelation of surah beside the lexical, Quranic and historical evidences in this surah and other Fat’h instances in Quran, indicates the wrongness of this opinion. This research- by gathering, categorizing and reviewing the traditions of the cause of revelation of this surah and presenting the above-mentioned evidences- has attempted to show the surah An-Nasr has been revealed after the conquest of Mecca and in the last days of the holy Prophet’s life and the intention and meaning of “Fat’h (Victory)” in surah An-Nasr, unlike what most commentators think, is not the conquest of Mecca; because the traditions entered for this theme not only are transmitted by Sunnis and Shia has no authentic way to approve them, but also are in objection to other multiple traditions, some of which have been narrated from the infallible Imam and are compatible with each other in terms of their theme. Surah An- Nasr brings the glad tidings of Islam’s final triumph and overall victory over all religions and beliefs in all parts of the world at the time of Imam Mahdi.

Discovering the relevance of verses is one of the important issues in the field of studying Quranic sciences which is effective in understanding God's intention for the revelation of verses and Surahs; that’s why interpretors and scholars of Quranic sciences have been trying to discover this connection for a long time. However, the special features of this issue and the broadness of the scope of this issue have caused the explanation of the appropriateness of the names of God each surah to be central to the purpose of that surah. The present article studies the mentioned kind of proportionality in Surahs begin with oath واو in the 30th part of Holy Quran (Al-Naza'at, Al-Buruj, Al-Tariq, Al-Fajr, Al-Shams, Al-Layl, Al-Dhahi, Al-Tin, Al-Adiyat); it initially states lexical meaning of mentioned names in each Surah and then the relationship between these names by the main purpose of that surah is explained,

With regard to its rhetorical function, iltifāt as a literary device always seeks to understand the prominent and hidden concepts and meanings of the Qurʾān in order to find a solid connection between the meanings of the ayahs of each surah. In addition to many common points, including intentions, repetition of ayahs and syntactic structure, 'Azaaim surahs also contain remarkable iltifāt-related proportionality. Therefore, in the present descriptive-analytical study, while taking a quick look at the theoretical topics about iltifāt, the purposes of each surah and the types of iltifāt, including numerical, pronominal, and syntactical, were discussed, and their main relationship with the vertical axis of the surahs was also considered, and finally, the following results were found: numerical and pronominal iltifāt were the only types repeated regularly in these surahs. In addition,  the instances of iltifāt used in these surahs are coordinated and proportional to each other in terms of type, number and purpose, to the point that the numerical and pronominal iltifāt have uniform frequencies with four common purposes of bowing to the dignity of God and showing power, humiliating and reprimanding the disbelievers, threatening and intimidatating them, and sympathy with the Holy Prophet (PBUH) have been repeated.

Imagery is a device applied in the Holy Quran. Without imagery, solely addressing people's minds and intellect, could make the Divine Word not so impressive. It is through images that the Quran possesses the entire human soul. The present study, using a descriptive-analytical method, attempts at analyzing artistic imagery in the holy surah Al-Araf and unveiling aesthetic aspects of the Quranic expressions in this surah. The results showed that the similes in this surah aim at describing the feelings and manners of the pagans and the challengers of the Noble Quran. Metaphor has been used with intentions like domination and mockery and metonymy has beautified and publicized ayahs in this surah. Generally speaking, imagery in this surah has been applied to stabilize intended concepts in the addressee's minds.

One of the historical facts about the stories of the prophets is the dignity of the false revelations that are found in some interpretations of the sects. Among the verses in which fake narrations are included in the interpretation are verse 37 of Ahzab, 20 Najm and 24 of Surah Yusuf, while the invalidity of these revelations according to the purpose of the same surah is quite obvious that the revelation is compatible with the position and duty of a prophet. Has not been. For example, one of the purposes of Surah Yusuf is to express the guardianship that God has over His servant, and introduces Yusuf as one of the sincere. But; In the reason for the revelation of verse 24, Yusuf mentions narrations that are in complete contradiction with the purpose of the surah and attributes actions to him that are not under the guardianship of God in the dignity of the lover and the individual. In this way, based on the purpose of the Surah, the causes of revelation in the above case can be considered as fake and invalid. This research, which is based on a descriptive-analytical method, has evaluated the cause of revelation in the interpretations of the two parties in terms of validation with the same intentions and intentions. Therefore, the purpose of the surah is an effective step in validating the cause of revelation

The structural view of Quranic surahs has come into the focus of the commentators and scholars of the Quran in contemporary times. This emerging trend in the field of Quranic commentary requires the strengthening of its theoretical underpinnings and the discovery and development of effective practical methods. The present article attempts to examine the efficacy of the phenomenological approach, as a new approach to the structural commentary of the Quran, in discovering the structure of Surah Ya-Seen. This approach can be effective in unraveling the structure of the Quranic surahs by removing the presuppositions based on the unstructured view and accumulated in the traditional commentary, which covertly interfere with the commentary process and impede a structural view on the Quran. This phenomenological encounter reveals that the central theme in Surah Ya-Seen is that "everything is included in imam-e mobin (Guarded Tablet)". This surah has five parts, the first one of which points out that Prophet Mohammad (p. b. u. h.) was delegated as a prophet to warn his people about this concept. In other parts of the surah, Allah explains this concept in the form of the story of a nation in the development course of humanity, mentioning divine signs in the world in natural phenomena and describing the conditions of the resurrection in the Hereafter. The last part of the surah, as a conclusion, depicts this concept across the universe. According to these explanations, the meaning of the phrase "everything is included in imam-e mobin” has three conceptual components: accomplishment, domination of power and facilitation of work, and inclusivity and pervasiveness.

Throughout history, the incoherence of the Qur'anic surahs and its sometimes fragmented structure has always provided room for doubt. Surah Al-Muddaththir is one of the surahs that, from Richard Bell's point of view, is considered as lacking coherence. He has stated the difference in style, length, and the lack of relevance of ayah 31 and the violation of man's free will in ayah 56 of this surah as proof of his claim. Therefore, this article aims to extract the factors of textuality and continuity of this surah in the light of textuality theory, using the descriptive-analytical method. The analysis of the data indicates that the text of the Holy Qurʾan has numerous and diverse linguistic and textual features and its textual sequence is not related to the length, rhythm, rhyme and place of revelation of the ayahs. Also, by examining the linguistic possibilities of intertextuality, intention/purposefulness and coherence as three criteria in the textuality of the text, it was determined that Surah Al-Muddaththir is a coherent and continuous text despite its discrete appearance. Two factors of the intertextuality of ayahs in ayah 31 of this surah justify the use of a long ayah among short ayahs through the semantic relationship with the words and phrases "companions of the fire", "iddah" and "junud". Moreover, the significant frequency of connective (additional), grammatical (reference), lexical (repetition, contrast, symmetry) factors in this surah indicates the continuity and coherence of this surah and its ayahs.

As the most significant religious resource for Muslims, Quran has always attracted the attention of many Muslim and non-Muslim scholars. So far many translators, with various intentions, have translated this holy book. A group of these translators pretended to be Muslims, while in fact they were strong enemies of Islam, and their real intention was to change the realities of this holy book and represent an ugly picture of it. In this study, by explaining beliefs and purposes of the deviant sect of Qadiyanism (Ahmadiyeh), and investigating one of the German translations of Quran done by this movement under the supervision of Mirza Bashir-al Din Mahmud Ahmad the second Caliph of this sect, focusing on Surah Hamd, we will reveal their intention for translating the Quran and using it for their own purposes with regard to the dominant political status of the time. Study of the translation method and exposing weaknesses and strengths of it may also help other translators, and improve the knowledge for Quran translation as well.

Among the different reasons, both narrational and rational, that endorse the prohibition of supporting wickedness and a sinful individual for committing sins, the second verse of Surah al-Ma’idah [1] is the most outstanding one. However, jurisprudents are divided over the intended meaning of ‘supporting wickedness’ in this holy verse. They have different ideas as to whether it refers to the wickedness in which, firstly, the supporter is aimed at and, secondly, the wickedness has been fulfilled in the real world, or assistance can be provided in the real world without intention or without the fulfillment of the wicked action. Following a survey of the views expressed in this context, it has been proven that existence of knowledge and awareness and intention are two necessary conditions for the fulfillment of the above-mentioned proposition. Hence, fulfillment of the supported action is not a necessary condition for this meaning to come true and it is possible that without the realization of the supported action and merely due to the existence of an intention, it may be considered an example of an illegal action of supporting wickedness.
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The pragmatics of language is always dirctly related to proper comumnication (optimal communication) through which the most clarity and transparency of language reflection is achieved, Since it is a progressive process leading to a high layer of meaning and context, it absorbs all levels of language from the individual, communicative, and disciplinary state, Deliberationalism has different axes and among its axes are verbal actions that refer the mental image of language to the actual linguistic, emotional image. Surat Luqman is one of the important surah's that carry the verses of etiquetting and life style, and that needs a communicative or deliberative method, which achieves the intention of indirect speech, The nature of verbal and pilgrimage actions embodies the purposes and intentions of the Surah through a pilgrim communication strategy. It is also concerned with the impact of speech and its effect on the recipient. This is on the descriptive-analytical method, It is drawn from the curricula of Austin and Searle, who have spelled the theory of verbal actrtions it is striking that the informative or informative actions in the surah include the indirect purpose, such as encouraging believers to have good transcendental relations, taste and literature. The narrative and compositional actions in it are also indicative of warning and warning, in addition to encouraging sometimes. These meanings are of psychological significance, an emotion that gives life and movement in the hearts of the recipient, and it contains meanings other than direct connotations, which can be accessed through the denominator in which it is mentioned.