This study deals with the intentional trend of Al-Nili and its impact on renewing the Quranic sciences issues and aims to criticize and review it, as Al-Nili claimed that he had a new theory of language that believes in the physical relationship between sound and meaning and that the best method for studying the Quran is the verbal method, which he started with by distinguishing between the language of the Quran and the Arabic language. He rejected the concepts of synonymy, metaphor, metonymy, simile, advancement, delay, deletion and estimation. He rejected the application of grammatical rules, the methods of the Arabs and their vocabulary, and the science of the principles of jurisprudence and its tools in understanding the Quranic text. He also denied the multiplicity of Quranic readings, rejected the authority of Tawatur's evidence in proving the Quran, and criticized the methods of interpretation. He aslo has a new reading of the Quranic miracle, the repetition of stories, the Quranic comma, the issue of the decisive and the ambiguous in the Quran, among other things. The research applied three methods to analyze and discuss these views of Al-Nili, and the study came out with several results, including: that the roots of Al-Nili’s views are found in various sciences related to modern linguistics, Western philosophy, and Arab modernity, so they are nothing more than a selective thought, but Al-Nili was able to formulate it in a somewhat systematic way, and that Al-Nili went beyond the mechanisms and controls of renewal in the sciences of the Qur’an, so his views included many contradictions and problems, starting with the incompleteness of his verbal approach, which was based on incomplete induction, and then his various applications, as his treatment of the multiplicity of readings led to the statement of the distortion of the Qur’an, and that his exclusion of the Prophetic Sunnah and his disregard for the reasons for revelation made him stumble in controlling the meanings of words in the Qur’an, and that his rejection of the grammatical and morphological rules and the methods of the Arabs made him burden himself with interpreting the meanings of the Qur’an’s vocabulary, and calling for the establishment of a Qur’anic grammar science, disconnected from the speech of the Arabs in a way that made him fall into the contradictions that other interpreters were described with.

This research highlights the efforts of the State of Qatar over half a century in serving the Qur’an, by addressing the issue of neglecting the Qur’anic inheritance in our time. It shows that the efforts made have gone through various stages without documentation and development. In our era, the death of scholars and reciters has increased, leading to losing their experiences and expertise without recording their memories. The research also addresses the issue of the weak documentation of Qatar's efforts in serving the Qur’an, and the delay in evaluating and assessing these efforts, while other countries have begun documenting them for over two decades. These efforts are presented in six chapters. The first chapter outlines the research plan and its general structure. The second chapter explains the concept of efforts to serve the Qur’an both linguistically and terminologically, its importance and teaching, its impact on individuals and society, and the stages of development of the writing of the Qur’an, its exegesis, and Qur’anic sciences. It also introduces the State of Qatar, its origination, and its political, social, economic and educational situation. The third chapter highlights the efforts of the religious institution in serving the Qur’an through memorization centers and women’s centers concerned with teaching the Qur’an, the emergence and printing of the Qatar Qur’an, Qur’anic competitions organized by the Ministry of Endowments and Islamic Affairs, and Qur’an publications provided by various religious institutions. Chapter four clarifies the role of educational institutions, including the Ministry of Education, the Religious Institute School, the College of Sharia at Qatar University, and various educational libraries in the field of the Quran. Chapter five examines the role of societal institutions, such as media, youth, cultural, charitable, educational, and military institutions. Finally, chapter six demonstrates the role of individuals in serving the Qur’an, including scholars and reciters. The research is limited to specific boundaries: geographically, it focuses on the State of Qatar and its inhabitants. Temporally, it covers the period from 1971 to 2021. Intellectually, it is confined to Qur’anic efforts. The research employs the inductive and comparative approaches and personal interviews. The researcher reached several results, the most notable of which is the abundance of audio, visual and written Qur’anic content in Qatar. One of the key recommendations is the necessity of establishing a dedicated department for the Qur’an and its sciences under the religious institution, to be responsible for all Quranic activities in Qatar, whether through implementation, oversight, or partnership.

This study examined the methodology of understanding the Qur'anic text and its impact on the science of interpretation (ꜥIlm al-Tafseer) by demonstrating the established scientific foundations through which speech (Kalām) is understood in general, and the Qur'anic texts in particular, and how this methodology was applied in interpretation, with the best results, and how deviation happens when this methodology is not used to the interpretation of the Qur'anic text. In addition to describing this process in depth, I also provided instances that illustrate the consequences of deviating from the proper road to comprehending the Qur'anic text. The study was conducted in five chapters. The first chapter addressed the research plan and its general structure, while the second chapter elucidated the definition of the methodology for understanding the Qur'anic text and the facts upon which it is based, the concept and types of text, the characteristics of the Qur'anic text and the obligation towards it. The third and fourth chapters addressed the facts on which the methodology for interpreting the Qur'anic text is based, namely a linguistic circumstance, religious validity and customary idiomatic, the sections of each of them, and the arrangement of these facts with evidence and examples, and then the applications of these facts for interpretation (Tafseer). The fifth chapter addressed the influence of the methodology of interpreting the Qur'anic text on interpretation by transmitted (Mʾathūr), opinion (Rʾay), and objectives (Maqāṣid), by explicating their sections and the impact of this methodology on each type with instances. The researcher relied on multiple approaches to reach the goal of this study within the scope of the study, which was represented by the statement of the methodology for correctly interpreting the Qur'anic text in accordance with scientific principles, evidence, and applications, as well as the impact of this methodology on the science of interpretation, by connecting scientific foundations and historical and contemporary concepts of the text of the Quran. The most important of the researcher's findings are that the Qur'anic text is unlike any other text and has many characteristics that distinguish it from others, and that these characteristics must be considered in any attempt to comprehend it; and that in order to comprehend the Qur'anic texts, this must be done in accordance with the controls of the three facts and their particulars, which is the linguistic circumstance, religious validity and customary idiomatic. Any interpretation that disregards these norms and facts is incorrect, regardless of its origin or proverb. The researcher ended with a number of recommendations, the most significant of which is the necessity to evaluate the books of interpretation and change their conceptions that are inconsistent with the Holy Qur'anic text and its holiness and are not God's will.