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This paper seeks to explains the way in which the Qur’ān historically established its identity through its use of asmā’ al-Qur’ān ( al-qur’ān, al-kitāb, al-furqān, and al-dhikr ). In doing so, it combines the analysis of the literary feature and the historical chronology of every single use of asmā’ al-qur’ān terminologies during its formative period. This analysis requires the use of al-tartīb al-nuzūl approach—that of al-Jābiri—integrated with discourse analysis to understand the process of identity building of the Qur’an. According to this study, the Qur’ān language was the tool through which the Qur’ān distributed its power, both explicitly and implicitly. The implicit mechanism manifesting itself as the Qur’ān’s positional play between the traditional shi‘r and earlier scripture in order to influence the Quraish’s psychological state. The explicit mechanism is that it clearly declares itself to be the Arabic scripture ( Qur’ānan arabiyya ). Asmā’ al-Qur’ān plays an important role in both strategies. There would be no better way to gain influence for the Arab community, which valued language and had a strong emotional attachment to it. Even though few believed in it, the identity of the Qur’an had been successfully established through both strategies in its first seven years.

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.

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.

Self-awareness is one of the key issues in life that every individual must possess for progress and advancement in their lives. It is highlighted in the Quran with terms such as insight and self-forgetfulness, and it is based on theological, ontological, and anthropological foundations. Each of these foundations has educational effects. The present study discusses the anthropological foundations of self-awareness in dimensions such as insight, orientation, and values, and aims to address the following questions: What are the cognitive foundations of self-awareness in the Quran, and what are their educational functions? What are the orientation foundations of self-awareness in the Quran, and what are their educational functions? What are the values foundations of self-awareness in the Quran, and what are their educational functions? Background Regarding the significant importance of this research, numerous activities have been carried out in the field of psychology with a religious approach, such as the book "Comparative Self-Awareness from the Perspective of Islam and Psychology" by Fatemeh Esfandiari, the book "Self-Awareness" by Samad Shah Mohammadi, the book "Self-Awareness and Self-Management" by Masoud Noorali Zadeh, the book "From Self-Awareness to Self-Knowledge" by Shahrbano Ghahhari, and articles like "The Relationship between Self-Awareness and God-Awareness" by Noorali Zadeh Miyaneji, Bashiri, and Jan Bozorgi in the Psychology and Religion Journal, no.19, article on the effectiveness of teaching self-awareness from the perspective of Islamic teachings on reducing students' psychological pressure by Amir Hossein Mousavi in the Psychology Studies Journal, no. 30, article on self-awareness and its educational functions in improving human social relationships in the Quran and Hadith by Fatemeh Saifali'i in issue 2 of volume 2 of the Journal of Educational Teachings in the Quran and Hadith, and others. However, no work has yet delved into the Quranic foundations that provide a fundamental and root-based look at this issue and its educational effects. It seems that this article may be the first work to address this topic. Methodology In this research, a descriptive-analytical method has been used to evaluate and analyze the main concepts including various dimensions of cognitive human foundations, self-awareness, and their educational effects in detail. This analytical method allows us to delve into a better understanding of the cognitive human foundations in dimensions such as attitude, orientation, values, self-awareness, and their educational effects from the perspective of the Holy Quran. General Research Findings Cognitive human foundations of self-awareness in the Quran are divided into attitude, orientation, and values foundations. The dual existence of human from body and soul, human's free will, and purposefulness are among the most important attitude foundations that significantly impact the fulfilling self-awareness and have educational effects such as attention to physical and spiritual dimensions, assisting human in the path of perfection, and enhancing human resilience, patience, and self-esteem. Purposefulness is directly related to self-awareness because without self-awareness, achieving one's goals and ultimate purpose is not possible, and without consideration of the hearafter, reaching the final goal is not achievable. Human nature and pure temperament, awareness of capacities, abilities, and shortcomings are among the most vital orientation cognitive human foundations that have a significant impact on the realization of self-awareness and have educational functions such as awareness of capacities, talents, and shortcomings as the starting point of self-awareness, recognizing capacities and shortcomings leading to strengthening confidence, increasing self-belief, and self-awareness. Human dignity, caliphate, and vicegerency of God are among the crucial values-based cognitive human foundations, each of which has a direct relationship with self-awareness and results in feelings of worthiness, self-esteem, and social status in society. Final Conclusion Cognitive human foundations of self-awareness in the Quran are divided into attitude, orientation, and values foundations, each of which has educational effects.

The true interdisciplinary study needs knowledge and mastery in three levels of epistemological, methodological and linguistic requisites. The linguistic level is one of the most important fundamental levels in science, which needs to be considered in interdisciplinary communication. Two major approaches about the language of the Qur’an are considered by researchers till now: philosophichermeneutics and textual. Muslim researchers are interested in the former approach and orientalists frequently incline to the latter. Although the relation between the language of the Qur’an and the language of science with text-oriented approach is less frequently taken into account. Considering the foresaid approach in this article, the author studies the differences between the language of the Qur’an and the language of science and classifies them into five categories: 1. The use of ambiguity and linguistic amphibology; 2. The use of analogy, metaphor and metonymy; 3. Holism and polysemy; 4. The application of the language of sermon and dialogue; 5. The application of verbal complexity. The use of these five linguistic features of the Qur’an is to a large extent different from their use in science. It thus causes complexity in the relation between the Qur’an and humanism on the one hand and experimental sciences on the other.