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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.

Myth in the Quran is one of the topics that has been studied by western Qurʾānic scholars. The new studies of Western scholars have investigated this issue with different approaches and methods, sometimes with a contextual approach and sometimes with a phenomenological approach. In the meantime, Karen Armstrong, using the principles and characteristics of the phenomenological approach, has studied the myth in religions, especially in Islam and the Qurʾān. She considers all the events mentioned in the holy books of the three Abrahamic monotheistic religions to be myths, although there may be historical events behind them, but over centuries this historical event has become the source of religious inspiration and the center of religious spirituality. To transform and enter the lives and hearts of believing and worshiping generations, it must be recreated in the form of a myth along with actions and rituals. Karen Armstrong is a British author and commentator who has written many works in the field of Islam and the Quran. The comparative and phenomenological approach to religion is one of the main characteristics of her works. Like other mythologists, she introduces myth as an event that once happened in some way, but at the same time always happens. According to her, an event should be freed from the shackles of a certain period and enter the lives of contemporary worshipers, because otherwise it will remain a unique and unrepeatable event, or a strange historical event that does not connect with the lives of others. In other words, the key point of the view of this group of orientalists about the relationship between myth and historical event can be summarized in the following sentence: "As long as a historical event has not become a myth, it cannot become a source of religious inspiration." As the title and content of this research indicate, the subject matter pertains to Karen Armstrong's phenomenological approach to Quranic narratives and their relationship to the concept of myth. The research aims to not only compare her perspective with the methodological principles of phenomenology but also to critically evaluate it. Previous studies on this topic can be broadly divided into two categories: Western studies on myth in the Quran and Islamic studies that critique Western scholars' views on this issue. The research in the first category constitutes the primary sources for this research, along with other critical studies among the various critiques offered by Muslim scholars; the contextual approach employed by Western scholars has received particular attention. This approach has been extensively discussed by scholars such as Angelika Neuwirth in the Encyclopedia of the Quran. In response, several articles have been written critiquing and examining this perspective. But the analysis of Armstrong's point of view based on phenomenological approach is a subject that has been rarely discussed and this research can be considered one of the initial critical studies in this regard. In contrast to Western scholars, Muslim scholars and exegetes have primarily focused on the concept of "Asāṭīr al-Awwalīn" (اساطیر الاولین) when addressing the issue of myth in the Quran. They have sought to explain this concept within the Quranic framework. The majority of Muslim exegetes define Asāṭīr as the writings of the ancients about their own lives, including their history, speeches, stories, and events. Fakhr al-Dīn al-Rāzī (d. 1209 CE) identifies this definition as the view held by the majority of exegetes. However, what is studied under the title of myth in the western Qurʾānic studies has other criteria and indicators that are determined by contextual and phenomenological approaches. Using library sources and descriptive-analytical method, this article aims to examine Armstrong's view of myth in the Quran by emphasizing the methodological principles of the phenomenological approach and evaluate it in the form of a case study. The principle of autonomy or independence, which expresses the uniqueness of the realm of the sacred and its experience, is one of the most important methodological principles of the phenomenological approach. Emphasizing this principle, Armstrong considers the language and realm of the Qurʾān to be different from the language and realm of experimental and social affairs, and this is where she finds her way to mythological or symbolic language. Relying on the comparative method, which is one of the methodological principles of the phenomenological approach, Armstrong compares Islam and Christianity and, in this way, pays attention to the character of Jesus and the mythological issues created by Paul. She tries to present a view similar to her own view of Christianity by presenting three introductions: The Prophet being the successor of Christ, the Qurʾān's non-opposition to myth and the moral function of the stories of the Qurʾān. In this way, the Quran, by presenting a mythological image of the Prophet of Islam and other prophets, tries to bring these characters out of the confinement of those times and places and repeat them for all ages. In addition to the criticisms that were expressed regarding the symbolic nature of the language of the Quran and the effectiveness of a belief in the lives of believers as a criterion of truth, Armstrong's comparison between the Prophet of Islam and the Jesus has been criticized.

This article examines the beliefs of modern Muslims regarding miracles and supernatural claims. It looks at how modern Muslims have had to interpret most of the miracles mentioned in the Qur’an metaphorically or naturally in order to avoid accusations of error. It also examines the views of Muhammad Asad, who argued that the stories of miracles adopted traditional myths as a site for teaching morals. The article further explores the interpretations of naturalists, who interpret miracles in ways that do not contradict empirical observations of naturalism. Finally, it examines the influence of European and Christian ideas on modernist Muslims, and the silence of modernist commentators on the similarity in their ideas with some Christians who wrote a few generations before them. The conclusion is that modern Muslims have had to interpret miracles in ways that do not contradict empirical observations of naturalism, and that there is no tangible evidence that modernist Muslims have been influenced by the ideas of Europeans or earlier Christians.

In this paper, we try to show, based on scientific evidence, that assigning consciousness to humans and calling the "world without humans" meaningless does not seem like a comprehensive approach. The intellectual foundation of this attitude is based on a kind of "spectral approach" in examining the phenomena of the world. To explain this attitude, we refer to evidence of scientific findings to show that our lack of understanding of the consciousness of other beings does not mean the lack of intelligence in them. We also show that many phenomena in this world are spectral. Then, based on the verses of the Qur'an and the concept of the dignity of beings from the perspective of Islamic philosophy, we conclude that other creatures also have a hierarchy of intelligence that we describe here as "the spectrum of consciousness".

One of the key aspects of structural semantics is the consideration of the issue of signification that paying attention to the types of denotative, implicative, and entailment significations is a strategy for discovering the meanings of words. The present study aims to translate the word "Ummī" based on its denotative significations and to present the meanings and interpretations of translators and commentators that are often based on entailment signification. It also seeks to refute their theories based on other verses and provide a new meaning. Accordingly, it begins by stating the primary meaning of the root "Umm," and based on that, it interprets all the roots of this word in terms of denotative signification. It then views the meaning of "Ummī" as illiteracy or other interpretations as entailment signification, which reflect a certain influence of the translators’ prior theological backgrounds, thereby hindering their ability to convey the original meaning of the word effectively. However, based on the denotative signification of the word "Ummī," meaning "Original," this meaning is evident in all its derivatives and aligns more closely with the root of the word. Also, based on the text and context, it is more consistent with sentences and phrases than other meanings.