DOI:https://doi-0004.org/6812/17933001704018
Dr. Messaoudi Fadela1
1University Centre of Maghnia, (Algeria), E-mail: f.messaoudi@cu-maghnia.dz
Received: 20/03/2026; Accepted: 24/07/2026; Published: 20/10/2026
Abstract:
The research paper, “Educational Discourse in the Holy Qur’an: Conceptual Structure and Mechanisms of Influence,” examines the Qur’anic text’s educational and guiding dimensions as a divine message aimed at developing individuals and society intellectually and morally. It begins by defining discourse linguistically and terminologically as a communicative utterance that extends beyond the sentence to convey meaning and persuade. It then defines Qur’anic educational discourse as a comprehensive constitution that integrates religious and worldly knowledge to reinforce faith and instill values. The effectiveness of this discourse is evident in its distinguishing characteristics: comprehensiveness, as it addresses reason, emotion, and all creation; realism, through gradual legislation and the treatment of societal issues; clarity in its wording and cosmic signs; and absolute truthfulness in its accounts. To exert influence and provide guidance, the Qur’anic text draws on various mechanisms, including stories and parables to make concepts accessible and draw lessons; questions, answers, and reasoning to stimulate thought and explain wisdom; and encouragement and warning to appeal to human emotions and the psyche. The study concludes that Qur’anic discourse offers an integrated educational model in which rhetoric transcends its aesthetic dimensions to become a persuasive and instructional tool aimed at guiding humanity, cultivating moral character, and establishing a virtuous society founded on justice and consultation. How, then, does Qur’anic educational discourse—with its distinctive characteristics and diverse rhetorical and communicative mechanisms—transcend the aesthetic dimension of language to achieve educational and persuasive influence and reconstruct individuals and society intellectually and morally?
Keywords: Discourse, Education, Qur’an, Awareness.
INTRODUCTION
Discourse is considered a fundamental means of communication and of conveying ideas. It takes different forms depending on the surrounding context and on the source that produces or delivers its content. Among these forms is the Qur’anic educational discourse, which is regarded as a message with an educational and pedagogical dimension from Allah, Blessed and Exalted, to humanity through the Prophet, peace and blessings be upon him. It contributes to shaping the individual’s personality both intellectually and educationally in a manner befitting the majesty of the Holy Qur’an and the greatness of the Creator, Glorified be He. Thus, it came in the most elevated form and with the most eloquent purposes.
In order to identify the features of this discourse, we have chosen to present this research paper under the title Educational Discourse in the Holy Qur’an: The Conceptual Structure and Mechanisms of Influence, with the aim of clarifying a set of concepts and perceptions and of bringing back to mind certain issues related to it. We will present them as follows:
1. Discourse:
1.1 Linguistically:
Ibn Faris says: The letters kha’, ta’, and ba’ have two basic roots: speech between two people. One says ‘khatabahu yukhatibuhu khitaban’ (he addressed him, addressing him in speech), and from this comes ‘khutbah’… A khutbah is speech delivered… and ‘khatb’ refers to an event that occurs; it was called that because it involves dialogue and exchange[1]. Thus, discourse is every form of speech that takes place within the sphere of communication between the sender and the recipient. The khutbah was also referred to as speech directed to a group or gathering of people, and thus it carried the meaning of discourse.
In Lisan al-Arab by Ibn Manzur, it is stated: Al-khitab and al-mukhatabah mean the exchange of speech, and one says khatabahu bil-kalam mukhatabatan wa khitaban[2]. This indicates that the linguistic concept of discourse refers to every linguistic interaction based on oral communication, writing, and reciprocal address.
1.2 Terminologically:
Providing a comprehensive and precise definition of the term discourse, one that clearly indicates the issues and questions it deals with, is something difficult to find even in the works of specialists knowledgeable in the field. When a researcher seeks to know the meaning of discourse as a technical term with its own significance, they find themselves facing a large number of different expressions. These expressions vary in their orientations, and it is difficult to limit them because of the diversity of studies and the differences among academic fields. Thus, the researcher finds themselves in a maze of formulations and expressions with divergent directions.
In most cases, the concept of discourse and address revolves around the exchange of speech and its direction toward people for the purpose of making meaning understood. Any speech not intended for that purpose is not considered discourse. What follows is some of what has been said in defining it:
Ahmed Al-Mutawakkil says: Every spoken or written utterance that constitutes a self-contained communicative unit is considered discourse[3]. The meaning is that every spoken or written message falls under the concept of discourse, provided that this message possesses the quality of communication and conveyance. Discourse is also considered to be every piece of speech that goes beyond a single sentence, which, during its analysis, becomes the smallest unit from which it is composed, whether written or spoken[4]. This means that discourse may include a sentence, a group of sentences, a paragraph, or a complete text. In this way, discourse includes all of the foregoing.
Al-Tahanawi, who was alive in 1158 AH, defined it as every verbal or mental speech directed toward another for the purpose of making meaning understood[5]. We may conclude that discourse, in its concept, includes every spoken or written linguistic message that goes beyond the limits of a single sentence and aims to convey a specific meaning. It is characterized in its essence by a communicative and informative nature, although it may also extend to other functions such as persuasion and influence, or teaching and framing, depending on the context and the intention of the sender or speaker. The simpler and clearer the language of discourse is, the easier it is to grasp its intended meaning, and the opposite is also true.
2. The Concept of Educational Discourse:
The concept of educational discourse is represented in speech that revolves around education, its conditions, its issues and problems, and its concerns, whether this speech is oral, written, or conveyed in a general form[6]. Thus, educational discourse is a pedagogical, directive, and reform-oriented discourse that combines education, teaching, and academic achievement in an attempt to address a range of problems and achieve a set of defined objectives in accordance with educational needs and evolving pedagogical contexts.
3. Educational Discourse in the Holy Qur’an:
Educational discourse in the Holy Qur’an is regarded as the highest pedagogical model. Its aim is to purify the human soul from vices and to build a united believing nation that upholds the values of truth, justice, and moral and intellectual elevation, based on acknowledging the Lordship and Divinity of the Creator, Mighty and Majestic, affirming His Oneness, following His commands, and avoiding His prohibitions.
Based on all of the above, we may define Qur’anic educational discourse as: The discourse that encompasses all types and forms of knowledge related to human life and to what benefits human beings in their religion and worldly life, in their livelihood and in their ultimate destiny. It is the heavenly constitution for all humankind and for all creation[7]. It works to establish sound belief, convey divine knowledge, and instill noble values, employing various methods and styles that combine linguistic beauty with intellectual and emotional influence, which makes its impact powerful upon souls and its effect remarkable upon minds and hearts.
4. Features of Educational Discourse in the Holy Qur’an
Qur’anic educational discourse is distinguished by numerous qualities and noble characteristics that have made it an orderly and integrated constitution, offering effective solutions and definitive answers to the questions that arise within the human soul concerning creation, existence, and life. These features may be outlined as follows:
4.1 Comprehensiveness:
The Holy Qur’an came as a comprehensive educational and pedagogical message, addressing all creatures in their various types and levels: humans and jinn, believers and disbelievers. It also addresses the human soul in all its dimensions: intellect, emotion, innate nature, and sense perception. In this way, the Holy Qur’an is the most comprehensive and the greatest discourse[8]. It is directed to all humankind, addressing them both generally and specifically. When an ordinary person reads it, they understand it and are able to appreciate its beauty and grasp its purposes, while when the learned read it, they perceive its distinction and grandeur and comprehend from it more than what the ordinary person can understand[9].
The persuasive power of Qur’anic discourse reaches both the intellectual and emotional dimensions at the same time, as in the Almighty’s saying: O believers! ˹The law of˺ retaliation is set for you in cases of murder—a free man for a free man, a slave for a slave, and a female for a female.1 But if the offender is pardoned by the victim’s guardian,2 then blood-money should be decided fairly3 and payment should be made courteously. This is a concession and a mercy from your Lord. But whoever transgresses after that will suffer a painful punishment. [Al-Baqarah: 178]. This verse was revealed to legislate legal retribution, and thus it is marked by a firm character that addresses the intellect and urges the implementation of legal limits. At the same time, it contains emotional language that calls for reform, forgiveness, and pardon toward the offender[10]. Yet the general indication of the legitimacy of legal retribution remains established.
4.2 Realism:
Educational discourse should be characterized by realism so that it remains tangible and understandable to the recipient. Qur’anic discourse came addressing the conditions of society, including faith, disbelief, and hypocrisy, and it dealt with these conditions in ways suited to them. We can also see how the Qur’an was revealed to a human society marked by differences in dispositions and circumstances, and how it addressed these souls according to their needs and the concerns within them[11]. This adaptability and ability to address nations despite their differences and variations are evidence of the realism of the Qur’an and of how its discourse keeps pace with the events and social cultures of all human communities for the purpose of teaching them and directing their path.
Another indication of the realism of educational discourse in the Holy Qur’an is that it was revealed gradually. This gradual revelation stems from divine wisdom. The reason may be that people were accustomed to inherited practices and were unfamiliar with the new religious rulings. Had they been addressed with them all at once and burdened with what they were not used to, they might have turned away, grown weary, or delayed implementation[12]. Gradual learning is also one of the essential foundations that ensures the recipient’s reception of knowledge and ideas embodied in commands, prohibitions, and legislative rulings. The gradual revelation of the chapters and verses, and their separation over time, has a greater impact and a more effective influence on the person being addressed. On the other hand, this gives the recipient sufficient time to understand and grasp these rulings on the one hand and to apply them on the other, whereas presenting them all at once would create pressure and accumulation that would hinder human understanding and limited comprehension.
4.3 Clarity:
Clarity in discourse strengthens influence and persuasion on the one hand, and increases trust and credibility in the mind of the addressee on the other, thereby achieving effective communication. This feature is strongly present in Qur’anic discourse, whether at the level of wording or meaning. The words of the Qur’an are familiar and recognized expressions. Thus, Qur’anic diction is clear, without weakness or harshness, and its meaning is free from complexity and does not require philosophical preliminaries for its understanding[13]. This clarity is also evident in the Almighty’s saying: We have not sent a messenger except in the language of his people to clarify ˹the message˺ for them. Then Allah leaves whoever He wills to stray and guides whoever He wills. And He is the Almighty, All-Wise [Ibrahim: 4].
The messengers, peace be upon them, addressed their peoples in their own languages, and this is what made the Qur’anic message clear and close to people’s minds. The Qur’anic arguments and proofs also came clear and uncomplicated, such that no opponent can deny them or prove them false, and that is impossible. The Almighty says: ˹He is the One˺ Who has made the earth a place of settlement for you and the sky a canopy; and sends down rain from the sky, causing fruits to grow as a provision for you. So do not knowingly set up equals to Allah ˹in worship˺ [Al-Baqarah: 22]. In this verse, Allah, Glorified and Exalted, affirms His Oneness and that He alone is the true deity worthy of worship, with no god but Him. This is done through the establishment of a decisive proof embodied in the phenomena of the universe and nature, which human beings see directly[14]. Therefore, do not associate with Allah any equals that can neither benefit nor harm, while you know that He is your Lord and that you have no provider other than Him.
4.4 Truthfulness:
There is no doubt that the Holy Qur’an is the truest speech in existence. It is the word of the Truth, Glorified be He, untouched by falsehood. Indeed, within the Holy Qur’an itself there is evidence of its truthfulness and exalted nature. Among the examples of this is the Almighty’s saying: May the hands of Abu Lahab be ruined, and ruined is he. His wealth will not avail him, nor what he earned. He will burn in a Fire of blazing flame [Al-Masad: 1, 3]. In this verse there is a declaration of the destruction of Abu Lahab and that his destiny is the Fire of Hell. Had he been able to disprove the Qur’an, he could have opposed it by following the Messenger, peace and blessings be upon him, and embracing Islam. In this way, the Glorious Qur’an establishes its truthfulness through its decisive verses by informing the disbelievers and polytheists of statements and actions that would come from them, or of events that would happen to them in the future that they could neither repel nor avoid[15].
This truthfulness manifested in the Qur’anic verses is in itself an educational and pedagogical message that informs humanity and proves to all people that this Qur’an is certainly the word of Allah, without any doubt, and that it is the truth whose guidance should be followed.
5. Methods of Educational Discourse in the Holy Qur’an
Qur’anic discourse is distinguished by its educational and guiding character. It is not limited to commands and obligations alone; rather, it includes patterns of moral training, reform, and knowledge. This discourse employs diverse methods that achieve the goals of guidance in a manner that combines beauty, persuasion, and influence.
5.1 The Narrative Method
Imam Ahmad Al-Ghazali (d. 505 AH) states: Stories are among the most effective methods adopted by the Holy Qur’an in disciplining souls and guiding communities, and the dialogues it contains are enduring landmarks for establishing truth and drawing lessons from it[16]. From this perspective, Al-Ghazali successfully described the Qur’anic narrative, which does not merely present historical events and occurrences; rather, its aim is to remind human beings, draw lessons, benefit from the stories of the prophets, and follow their moral qualities and virtues.
Thus, the Qur’anic story is an effective educational method for refining the human soul and guiding societies. One of the finest narrative examples in the Qur’an is the story of Abraham and Ishmael, peace be upon them, in the Almighty’s saying: Then when the boy reached the age to work with him, Abraham said, O my dear son! I have seen in a dream that I ˹must˺ sacrifice you. So, tell me what you think. He replied, O my dear father! Do as you are commanded. Allah willing, you will find me steadfast.’ [As-Saffat: 102]
In this story, profound educational meanings are manifested, including complete submission to the will of Allah, acceptance of divine decree, sincerity, and absolute devotion to Allah. It also reflects obedience to divine commands, strength of patience, acceptance of trials, and the great reward granted to those who remain patient[17].
5.2 The Method of Parables
Muhammad Bakr Ismail says: The Qur’anic parable is a rhetorical method that contains vivid models drawn from observable reality, so that these models serve as general analogies for abstract truths, practical actions, or matters that are beyond direct perception in worldly life. From them arise comprehensive principles upon which the well-being of people in this world and the Hereafter is built[18].
In other words, the Qur’anic parable conveys meanings by linking them to realistic examples, which strengthens the meaning and increases its influence on the recipient. This encourages the listener to respond and to comprehend the meanings contained in the Qur’anic parables and the advice, guidance, commands, and prohibitions that accompany them.
Consider the Almighty’s saying: The example of those who spend their wealth in the cause of Allah is that of a grain that sprouts into seven ears, each bearing one hundred grains. And Allah multiplies ˹the reward even more˺ to whoever He wills. For Allah is All-Bountiful, All-Knowing. [Al-Baqarah: 261]
In this noble verse, Allah compares the charity given in His cause to a seed that produces abundant yield. From it emerge seven ears, each producing one hundred grains. This indicates the multiplication of reward for those who dedicate their wealth to obedience to Allah[19]. Here, the parable functions as an educational tool and a motivational device that encourages the believer to give and spend generously in hope of Allah’s bounty.
5.3 The Method of Question and Answer
Questioning is considered one of the keys to knowledge, to investigating truths, and to seeking understanding in order to obtain sufficient and satisfactory answers. This method appears in several Qur’anic verses, including the Almighty’s saying: They ask you ˹O Prophet˺ about intoxicants and gambling. Say, There is great evil in both, as well as some benefit for people—but the evil outweighs the benefit.1 They ˹also˺ ask you ˹O Prophet˺ what they should donate. Say, Whatever you can spare. This is how Allah makes His revelations clear to you ˹believers˺, so perhaps you may reflect. [Al-Baqarah: 219]
It is noticeable that the Qur’anic answer here stimulates and engages the human intellect, inviting reflection on the harms of wine and its negative effects, while pointing to the necessity of abandoning it and avoiding it in order to protect and preserve the mind and the self[20]. Thus, Allah clarifies that they contain both benefits and sins, but that the sin is greater than the benefit, so that people of insight and reason will abandon them.
5.4 The Method of Reasoned Explanation
Whoever examines the methods of the Holy Qur’an observes that when presenting rulings, commands, prohibitions, and information, it often provides reasons and wisdom that clarify the meanings and purposes associated with the guidance of divine law. The objective of this explanation is clarification, demonstration, and establishing proof before those being addressed. In this way, individuals become responsible for their own choices and are freed from fanaticism and blind imitation[21].
One example of this reasoning in the Qur’an is the explanation of the wisdom behind the revelation of the Qur’an, the sending of the messengers, and the clarification of legal rulings and legislation[22]. Allah clarifies the purpose and wisdom of revealing the Qur’an and the laws it contains. This is clearly expressed in the Almighty’s saying:
Surely this Quran guides to what is most upright, and gives good news to the believers—who do good—that they will have a mighty reward. [Al-Isra: 9]
5.5 The Method of Encouragement
Encouragement refers to everything that motivates the invited person to respond, accept the truth, and remain steadfast upon it[23]. In other words, it includes all that inspires human beings to respond to the meanings and objectives of the Qur’anic discourse, act upon them, and adhere to them. The psychological dimension is one of the main avenues through which the human soul is influenced, and the Holy Qur’an addresses this dimension. For example, the Almighty says: Surely Allah will admit those who believe and do good into Gardens under which rivers flow. As for the disbelievers, they enjoy themselves and feed like cattle.1 But the Fire will be their home. [Muhammad: 12]
This method motivates human beings to perform righteous deeds and directs them toward guidance.
5.6 The Method of Warning
Warning refers to everything that instills fear in the invited person and cautions them against rejecting the truth, refusing it, or failing to remain steadfast upon it[24]. Warning appears in a serious and firm language that carries a tone of threat, such as in the Almighty’s saying: Surely those who accuse chaste, unsuspecting,1 believing women are cursed in this life and the Hereafter. And they will suffer a tremendous punishmen. [An-Nur: 23]
This method stirs human emotions such as fear, anxiety, and apprehension, which help prevent people from committing prohibited acts and divine transgressions, and encourage reflection on the consequences of disobedience.
6. The Objectives of Educational Discourse in the Holy Qur’an
The noble message of the Holy Qur’an aims to instill faith in Allah, establish sound belief, and prevent disbelief. The nature of Qur’anic discourse is characterized by gentleness and ease in order to touch hearts and support the truth, thereby completing the delivery of the message according to the method of Allah. The Almighty says: So pardon them, ask Allah’s forgiveness for them, and consult with them in ˹conducting˺ matters. Once you make a decision, put your trust in Allah. Surely Allah loves those who trust in Him. [Aal Imran: 159]
This is a call to Allah that requires gentleness and kindness toward the addressee[25], and it aims to teach people the matters of their religion and help them realize the greatness and power of Allah.
The most important objectives can be identified as follows[26]:
- Guiding people to the path of truth, purifying their hearts from submission to anything other than Allah, and directing them toward sound belief, beneficial knowledge, good morals, and righteous deeds.
- Correcting people when they deviate or fall into error, and shaping them in a manner that corresponds with the honor that Allah has granted them.
- Guiding human beings: by directing and educating them, since the Holy Qur’an contains comprehensive knowledge about life and existence.
- Teaching truth and monotheism: the Qur’an seeks to deepen commitment to the truth, eliminate the ideas of polytheism and atheism, and firmly establish the concept of monotheism.
- Teaching moral conduct and discipline: it focuses on teaching upright morals and educating the individual to become a strong moral model.
- Teaching the limits set by Allah: it calls for teaching individuals the importance of divine limits in different aspects of life[27]. The Almighty says:
These are the limits set by Allah, so do not exceed them. This is how Allah makes His revelations clear to people, so they may become mindful ˹of Him˺. [Al-Baqarah: 187]
This discourse encourages adherence to the teachings of the Qur’an and avoidance of violating its commands and limits.
- Preventing evil and calling for truth and its support: this is achieved by avoiding harm toward others and by performing righteous deeds.
- Guiding people: from improper customs to sound belief and noble morals[28].
- Refining and reforming society: by combating immorality and everything that leads to corruption or contradicts sound human nature[29].
- Education through encouragement and warning: some people are influenced mainly by fear, while others respond to encouragement and reward. This is illustrated in the Almighty’s saying: Allah has promised those who believe and do good ˹His˺ forgiveness and a great reward. As for those who disbelieve and deny Our signs, they are the residents of the Hellfire. [Al-Ma’idah: 9–10]
- Educating people: by combining intellect and perception, theory and practice, and by developing thought and learning.
- Cooperation in goodness and righteousness, and promoting what is right while forbidding what is wrong: the Qur’an seeks to nurture and develop all aspects of the human being in a comprehensive manner and encourages care for both the self and the intellect[30]. The Almighty says: We send down the Quran as a healing and mercy for the believers, but it only increases the wrongdoers in loss. [Al-Isra: 82]
The Qur’an is guidance and success. The message in this verse is directed to all people: believers and disbelievers, the poor and the rich, leaders and followers. However, many Qur’anic addresses that appear general are intended to be specific, such as the Almighty’s saying: And rise at ˹the last˺ part of the night, offering additional prayers, so your Lord may raise you to a station of praise. [Al-Isra: 79]
The address in this verse is specific to the Prophet, peace and blessings be upon him, because the night prayer was obligatory for him but not for other people. At times the discourse may also be exclusive, directed to a particular group of people or to certain prophets, as in the Almighty’s saying:
Indeed, Allah chose Adam, Noah, the family of Abraham, and the family of ’Imrân above all people ˹of their time˺. [Aal Imran: 33]
- Stimulating feelings and emotions in the hearts and awakening human consciousness: through the Qur’an, hearts remain suspended between fear and hope. The soul longs for what Allah has prepared for those who follow His guidance, and the limbs become humble before Him. In this way faith increases and becomes firmly established in the heart. Therefore, people must take lessons and reminders from these educational discourses in order to discipline the human self, which is one of the objectives of divine law[31]. The Almighty says: as there are within yourselves. Can you not see? [Adh-Dhariyat: 21]. This is a call for human beings to reflect on themselves, examine their conduct, and review their daily actions.
Thus, educational discourse in the Holy Qur’an is one of the fundamental aspects that aims to build and educate the human being according to Islamic principles. It also seeks to correct false beliefs and misconceptions that may spread among people, such as polytheism, religious innovations, or doubt about religion. It teaches noble morals and values, as in the Almighty’s saying: And you are truly ˹a man˺ of outstanding character. [Al-Qalam: 4]
It also seeks to build a society based on justice, cooperation, and social solidarity, to develop reflection and contemplation[32], and to strengthen the relationship with Allah through worship, remembrance, and drawing closer to Him. The Almighty says: and worship your Lord until the inevitable1 comes your way. [Al-Hijr: 99]
Worship is not merely rituals that are performed; rather, it is a continuous relationship with Allah that lasts throughout a person’s life.
The Holy Qur’an is a divine constitution that organizes the affairs and life of both the individual and society. It establishes the foundations of good governance based on consultation, justice, and equality among people[33]. The Almighty says:
Indeed, Allah commands you to return trusts to their rightful owners;1 and when you judge between people, judge with fairness. What a noble commandment from Allah to you! Surely Allah is All-Hearing, All-Seeing. [An-Nisa: 58]
Justice and equality guarantee people’s rights and strengthen social bonds.
CONCLUSION
In conclusion, educational discourse in the Holy Qur’an represents a comprehensive pedagogical model from which contemporary reality can greatly benefit. It is based on a distinctive rhetorical structure that contains intertwined educational and artistic dimensions, demonstrating that Qur’anic rhetoric transcends the purely aesthetic dimension to include educational and guiding purposes.
The ability of the Holy Qur’an to present knowledge and educational values is also evident through a style that avoids rigid instruction, relying instead on a powerful rhetoric that stimulates the recipient to reflect, contemplate, and respond to the aims of the educational discourse found in its chapters. It is also clear that the Qur’an employs a variety of rhetorical methods such as calling, commanding, prohibition, comparison, and the arrangement of words through advancement and delay. This diversity contributes to strengthening the effectiveness of the discourse and firmly establishing its meanings in the mind of the recipient.
In addition, Qur’anic educational discourse combines the language of intellect with that of emotion, which gives it a powerful influence reflecting the persuasive rhetoric of the Holy Qur’an and its ability to address the human soul in all its dimensions, including intellectual, emotional, and spiritual aspects. It is therefore appropriate to encourage researchers, both professors and students, to explore the depths of Qur’anic discourse in all its aspects, because it possesses sweetness and richness, offering both intellectual enjoyment in research and spiritual value as a noble act of devotion and a means of drawing closer to Allah.
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[7]– With the Holy Qur’an, Mahmoud Al-Husary, Al-Sunnah Library, Cairo, Egypt, 1st edition, 1423 AH / 2002 CE, p. 3.
[8]– Characteristics of the Qur’anic Style, Abu Bakr Muhammad Fawzi Al-Bukhait, Chair of the Qur’an and Its Sciences, King Saud University, Riyadh, Saudi Arabia, 1st edition, 1436 AH, p. 476.
[9]– See: Sources of Spiritual Knowledge in the Sciences of the Qur’an, Muhammad Abd al-Azim Al-Zarqani, edited by Ahmed Fawaz Zumarli, Dar al-Kitab al-Arabi, Beirut, Lebanon, 1st edition, 1415 AH / 1995 CE, Vol. 2, p. 246.
[10]– Characteristics of the Qur’anic Style, p. 482.
[11]– Ibid, p. 439.
[12]– Educational Dimensions of Rhetorical Methods: The Rhetoric of Legislative Discourse in the Qur’an as a Model, Ayman Khamis Abu Mustafa, Faculty of Arabic Language in Assiut, Scientific Journal, Issue 40, Vol. 2, 1442 AH / 2021 CE, p. 924.
[13]– Characteristics of the Qur’anic Style, p. 271.
[14]– Ibid, p. 274.
[15]– Characteristics of the Qur’anic Style, p. 452.
[16]– Reflections on the Qur’an, Muhammad Al-Ghazali, Al-Nahda Printing, Publishing, and Distribution, Egypt, 6th edition, 2005 CE, p. 98.
[17]– See: Stories of the Prophets, Muhammad Metwally Al-Shaarawi, Islamic Heritage Library, Cairo, Egypt, undated, Vol. 1, pp. 630–631.
[18]– Qur’anic Parables, Muhammad Bakr Ismail, Al-Amanah Printing Press, Egypt, 1st edition, 1986 CE, p. 22.
[19]– See: Parables in the Qur’an, Ibn al-Qayyim al-Jawziyyah, edited by Saeed Muhammad Al-Khatib, Dar al-Ma‘rifah, Beirut, Lebanon, 1981 CE, p. 253.
[20]– See: Characteristics of the Qur’anic Style, p. 214.
[21]– See: Methods of Education in the Holy Qur’an, Qadri Makanisi, Dar Ibn Hazm, Beirut, Lebanon, 1st edition, 1422 AH / 2001 CE, p. 414.
[22]– The Science of the Objectives of Islamic Law, Nur al-Din ibn Mukhtar Al-Khadimi, Al-Obeikan Library, Riyadh, Saudi Arabia, 2001 CE, p. 45.
[23]– Principles of Islamic Preaching, Abd al-Karim Zaidan, Al-Risalah Foundation Publishers, Beirut, Lebanon, 9th edition, 1423 AH / 2002 CE, p. 437.
[24]– Ibid, p. 437.
[25]– See: Argumentation and Rhetorical Reasoning: Studies in the New Rhetoric, Hafiz Ismaili Alawi, Dar Ward Jordanian Publishing and Distribution, Jordan, 2011 CE, p. 125.
[26]– Simplifying Islamic Beliefs, Hassan Muhammad Ayyub, Dar al-Nadwah al-Jadidah, Beirut, 5th edition, undated, Vol. 1, pp. 163–164.
[27]– Islamic Educational Discourse, Muhammad Jaloub Al-Farhan, International Book Company, 1st edition, Beirut, Lebanon, undated, p. 160.
[28]– The Clear Guide to the Sciences of the Qur’an, Mustafa Dib Al-Bugha, Dar al-Kalim, Damascus, 2nd edition, undated, p. 28.
[29]– Writing in the Holy Qur’an, Ahmed Fathi Ramadan Al-Hayani, Dar Ghaida for Publishing and Distribution, Jordan, 1st edition, 2014 CE, p. 81.
[30]– Building the Islamic Society, Nabil Al-Samalouti, Dar al-Shorouk, Egypt, 3rd edition, 1998 CE, pp. 136–137.
[31]– How to Memorize the Holy Qur’an, Abd al-Rabb ibn Nawab al-Din ibn Gharib al-Din Al-Nawab, Dar Tuwaiq, Saudi Arabia, 4th edition, 1422 AH / 2011 CE, pp. 95–98.
[32]– The Intermediate Interpretation, Muhammad Sayyid Al-Tantawi, Dar Nahdat Misr, Egypt, 2nd edition, 2006 CE, Vol. 2, p. 250.
[33]– Interpretation of the Great Qur’an, Ibn Kathir Ismail ibn Umar, Dar Taiba, 3rd edition, 2000 CE, Vol. 2, p. 67.