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.The Holy Qur'an introduces the concept of intellect as an instrument for thinking and recognizing the facts and in several verses with different expressions, insists on activating the intellect by human. in order to convey this issue precisely and deeply to the audience, The Qur'an has used many synonymous and close concept to intellect, such as tafakur (thinking), qalb (heart), lubb (heart of the matter), nuhā (understanding), ḥijr (evidence), ḥilm (reason) and fiqh (realization). The authority of the intellect in recognizing facts has been confirmed in the Qur'an and Islamic traditions. One of the most important subject matters that should be identified by the intellect is the domain of beliefs and theology, which also leads to the perception of the prophetic mission and resurrection. Another issue perceived by the intellect is the realm of recognizing moral virtues. According to several verses and traditions, human intellect can discern good and evil, regardless of religious teachings, although some Islamic sects do not believe in this. It can be said that the power of intellect in human is like an intrinsic prophet whose discernment is authoritative and in agreement with the guidance of the prophets. Thus, from the Qur'an's point of view, the realm of intellect in knowing facts is a vast scope which comprises various subjects such as theology, ontology, anthropology and ethics. 

One of the remarkable aspects of the holy Qur’an is the use of diverse linguistic methods to convey a particular idea. This study aims to evaluate the commissive act in the Qur’an using Searle's speech act theory, a theory useful in comprehending deeper semantic levels of holy scriptures. The study used a descriptive-analytical method, and the data were analyzed through a qualitative analysis of statistical results to answer the following questions: What linguistic forms does the Qur’an use to represent commissive speech acts? And what themes or topics are included in these commissive speech acts' utterances? First, employing a desk research approach, the Qur’anic verses containing the commissive speech acts were selected based on syntactic, lexical, and semantic criteria. The distinguishing characteristics of each case were then identified, including the discursive structure of the act, the committed person, and the theme of the commitment. Finally, the relationship between the linguistic form and the theme of the speech acts was examined. The findings reveal that the Qur’an expresses commissive speech acts through four linguistic structures: oath, promise (al-wa‘d), threat (al-wa‘īd), and pledge; each includes divine and non-divine conceptions, and each has a unique characteristic. The quantitative comparison of these four shows that “promise” is the most commonly cited sub-speech act, distinguishing it from other linguistic forms. “Threat”, “oath”, and “pledge” are the other most frequently cited sub-speech acts. Moreover, the evaluation of the speech agents and their status as aspects of the situational context reveals that the speech participants are not equal in terms of position and power, which is a decisive factor in the selection of linguistic forms. In all of these cases, the language structures and their intricacies, particularly modality (modal marking), illustrate the relationship between the linguistics style and power dynamics between the participants. The focus of the themes, domain, and frequency differ throughout the four categories mentioned above, with some overlap in certain instances.

Some religious modernists believe that correct and scientific comprehension of the Qur’an is merely provided through historical and cultural study of the context of revelation time. Others, on the other hand, advocate that knowing interior and connected evidence suffices for Qur’an comprehension. Further, they say that exterior and unconnected evidence such as cultural and historical studies can have little effect on Qur’an comprehension. These various attitudes made us research them and represent a model to assess the dependency of Qur’an comprehension on cultural and historical conditions of revelation time. The present study examined works of scholars in this field such as Nasr Hamid Abu Zayd, Khorramshahi, and Tabatabaei through a descriptive and analytical method. Then, a model was recommended to evaluate the dependence of understanding of the Qur’an on the cultural and historical conditions of revelation time. The model includes four components: cause of revelation; vocabulary; subject matter; expressions which encompass twelve rules based on the features of verses in each component. Input of the model is one verse and its output is a dependent, independent, or semi-dependent mode.

In theological debates about the creation of human and the theory of evolution, “the theory of creation” means the creation of human at once by the creator of the universe, and “the theory of evolution” means the natural, normal, and gradual creation of human in the evolutionary cycle of life. The question is whether the Qur’an also views human creation as contradictory to his natural and evolutionary genesis. This study shows that the Qur’anic concepts of creation (khalq) and selection (iṣṭifāʾ) based on the contextual analysis of these vocabularies allow for an evolutionary reading of human creation. Creation means the emergence of phenomena in a natural, time-consuming, step-by-step process with the interference of natural laws supported by God’s command. The meaning of the presence of divine command in all stages of creation is the consciousness of all the objects and their components which is effective in the process of creating an organ along with other factors. Also, the concept of selection of Adam suggests that Adam was chosen among his contemporaries as the first modern human being because of his physical and mental superiority, and his creation was not at once, unnatural and unrelated to previous generations. 

By development of human scientific abilities, more miracle aspects and wonders of the Qur’an have been recognized. Stating the story of Dhu al-Qarnayn and constructing of dam, verses (Q.18:83-98) have pointed some valuable scientific aspects regarding chemistry, physics and metallurgy. The instruction for the structure reveals the non-accidental process, because the precise expected physical, chemical and metallurgical properties. The three-layer structures of dam with dendrite like microstructure in its matrix will guarantee the durable structure against most chemical destructive agent, mechanical damage and thermal threats. Hence the powerful people of Gog and Magog could not overcome the high tensile strength of iron, high ductility of copper and the high toughness of CuFe alloy. The high thermal and temperature resistance are the evidence for more structural power. Such masterpiece of engineering, in technology of alloying, could not be based on the knowledge of common craftsmen of that time, but it must have been based on superhuman wisdom. Consequently, although the Qur’an is a book of guidance, but it reports some original scientific issues, such as the Dhu al-Qarnayn story. These were not known in the age of revelation and after progressing in science, but the truth of considered issues has been proved. However, because of the clear instruction, and the precise prediction of properties, it is possible to use the verses as an excellent idea for scientific advancement, rather than reporting events. 

The present semantic research has been performed in order to provide a cognitive and cultural explanation of conceptual metaphors in parts 20 to 30 of the Holy Qur’an. Extraction of ‘types of conceptual metaphors,’ determination of ‘high frequency metaphors,’ ‘source domains’ and ‘target domains’ is the process of conducting research using the conceptual metaphor theory. The variety of concepts of ‘target’ and the functional frequency of ‘source’ concepts indicate what concepts are intended in the holy Qur’an through metaphorical conceptualization. This study provides a basis for further understanding of the worldview presented in the Holy Qur’an and the possibility of determining the behavioral patterns of religion by identifying metaphors. The results of the present study represent a septenary classification of metaphors in the ‘empirical source domain,’ containing: ‘social life,’ ‘needs of the body and its activity,’ ‘image schemas (schema-based),’ ‘elements of nature,’ ‘person,’ ‘body parts,’ and ‘similarity-based metaphors (simile)’; Among which, the highest percentage of metaphorical conceptualization in the source domain is in ‘social life’ and the lowest one is in the domain of ‘person.’ Considering the fact that most of the human knowledge is about the elements and subdomains of ‘social life,’ Qur’anic sources in this domain have played the major role in abstracting the cultural and doctrinal concepts of religion and organizing Islamic religious experiences using the sources of this field and have been used as customary (conventional) and practical models. Accordingly, Qur’anic metaphors lead to the formation of cultural and cognitive patterns, and the ‘monotheistic belief system’ (Qur’anic) directs human bodily experiences in metaphorical conceptualization, and this ‘Qur’anic worldview’ can be seen as an Islamic cultural and cognitive model in the Qur’anic metaphorical schema. 

Hail is an atmospheric rainfall with a complex mechanism. The Greeks were among the pioneers of knowledge in ancient times and they termed “hail” as “frozen rain” (Anaximander) and “instant freezing of water and moisture” (Aristotle, n.d.). These two meanings are inconsistent with current scientific facts. The Noble Qurʼan is the most authentic text to encourage Muslim believers to think about creation and strengthen their faith in the eternal power of the Creator. For instance, the mechanism of hail falling has been expressed in the verse (Q.24:43) with specific and gradual indications. In this research, first, by library method, different explanations of this verse were obtained from valid interpretive sources and then, the scientific findings of meteorologists and climatologists on hail were extracted from reference scientific texts on atmospheric sciences. In the third stage and based on comparative method, the scientific rules were placed next to interpretations to test the novelty and degree of the allusions of this verse. We found that the stages of hail falling included:“invisible water vapor rises from the sea,” “water vapor ascends into the atmosphere,” “reaching the condensation stage,” “cloud formation,” “convergence of ascending currents,” “formation of cumulonimbus cloud,” “growth of hailstones during successive ascents and descents by adsorption and freezing of ice needles,” and finally “their fall down over ground” respectively. Meanwhile, the steps in the Noble Qurʼan are mentioned in verse (Q.24:43) in the following order:“clouds movement slowly,” “clouds convergence,” “clouds accumulation,” “the formation of mountain-like clouds,” and “hail falling from the clouds.” The results also showed that likening cumulonimbus cloud in the verse (Q.24:43) to “mountain” have four respects that were beyond the comprehension of the people at the time of the revelation of the Qurʼan. Nowadays, these features are known to stationary and satellite meteorological instruments. These four characteristics are “cloud layer temperature,” “their constituent phase,” “troughs and ridges inside the cloud” and “cloud height up to the tropopause.” Based on these four characteristics, the Noble Qurʼan considered the cloud of cumulonimbus as similar as “mountains.” Meteorologists divide any cumulonimbus cloud into three floors, including cold at the bottom, super-cold at the top and intermediate in the middle. We find these three floors in the same way in the high mountains. These floors are the current rivers (liquid phase), snow and ice reserves (solid phase) and in the middle region a combination of two liquid and solid phases, namely water and ice. Images from the cumulonimbus from above the atmosphere show dark and deep valleys and light and raised ridges. The fourth feature is to be said, none of the surface phenomena are as high as the mountains. Finally, meteorological findings show that it is the only cumulonimbus that rises from the ground to a height of 12,000 meters and more. 

The most holy nature of God is described in the Holy Qur'an with many attributes of glory and beauty, all of which indicate the exaltation of God's dignity and His purity from the attributes of imperfection and deficiency. Some of these attributes are also found in the text of the today text of Torah. Believing in the heavenly nature of the Jewish religion, there should not be any difference regarding the mention of divine names and attributes in these religions. This research, which is aimed at the comparative study of the attribute of divine knowledge in the Holy Qur’an and Torah (Old Testament) and the descriptive-analytical method based on library and documentary information, tries to explain the common and different theological points of Islam and Judaism to present the attributes that refer to divine knowledge in these two great Abrahamic religions. Findings show that although the principle of monotheism is common between Islam and Judaism, its difference in Islam is the negation of human attributes from the divine essence. Unlike the Qur'an, which considers the knowledge of God Almighty as unlimited, the Torah deals with the divine knowledge as Human science accompanied by limitations, with the feature of regret arising from the deficiency in knowledge and.... Also, in the Torah, the oral traditions of the Jews, many of these attributes are mentioned with other words.