This article aims to analyze and critique the interpretive foundations—regarding both the source of the text and its semantic implications—of Bint al-Shati’s expositional exegesis, viewed through the lens of Ayatollah Javadi Amoli’s perspective. While Bint al-Shati proposes an independent method for understanding the revelatory text by relying on the language of the Quran and literary analysis, Allameh [Javadi Amoli] believes that exclusive reliance on these factors leads to semantic limitations and overlooks the Quran’s rational and narrative capacities. This qualitative study employs an analytical-critical approach and relies on library research. The findings indicate that although each of Bint al-Shati’s five foundational principles is effective in preserving the text's linguistic authenticity and curbing unbridled interpretations, but suffer from methodological shortcomings in Allameh’s view. For Bint al-Shati, the Quran’s rhetorical miracle is confined solely to linguistic structure, whereas Ayatollah Javadi Amoli extends the concept of the miracle to include content-related, numerical, and guidance-oriented dimensions. Attributing authenticity exclusively to the context of the era of revelation confines the Quran to a historical framework and diminishes its supra-historical potential; by distinguishing between "this Quran" (*hadha al-Qur’an*) and "that Book" (*dhalika al-Kitab*), Ayatollah Javadi Amoli acknowledges layers of supra-historical meaning. According to Bint al-Shati’ absolute rejection of scientific exegesis deprives the Quran of dialogue with human sciences, whereas Allameh’s perspective—distinguishing between "application" (*tatbiq*) and "presentation" (*ard*)—offers a middle path. Furthermore, the claim of neutrality and the rejection of sectarian presuppositions are problematic from a hermeneutic standpoint, and the absolute rejection of esoteric interpretation (*ta’wil*) is inconsistent with the multi-layered nature of the Quran’s expositional miracle. Consequently, despite its merits, the approach of *bayani* (expositional) exegesis is insufficient to elucidate the various epistemological layers of the Quran—including its theological, mystical, jurisprudential, and ethical dimensions—and requires supplementation by demonstrative reason, mystical intuition, and the tradition of the Infallibles (Masoumin).