Reception theory is recent development in the science of interpretation which emphasizes the role of reader in reception and interpretation of a text.  Reception history is the study of  how  Quranic texts have changed over time in different cultures and communities, through  translation, or reading. In other words, reception history explores all the different ways that people have received, appropriated, and used biblical texts throughout history. According to this theory, historical , social and political conditions of the reader and author are very important and impacted on the reception and understanding of the text.  .indeed this theory tries to show the effect of social and cultural condition of readers on the issue of reception. The text of Quran didn’t change through ages but its interpretations and exegesis has changed through ages and there is many different commentary of Quran in different centuries and period of time. This article tries to analyze the history of Iranian Interpretations of the Quran in 14th by the application of reception history. Most iranian commentators of this period and after Sayyed Jamaleddin al-Afghani’s movement choose social approach in their studies. with social approach modern sciences are applied for interpretation of Quran and Unprecedentedly the verses of quran are used for solving social and political problems such as: colonialism , dictatorship , tyranny, women ‘s right ,the issue of ownership and Parliamentary.

Cognitive Linguistics is one the emerging interdisciplinary sciences that look at Structural principles of language from the perspective of human cognition. Awareness of these patterns could Catalyze the process of Interdisciplinary Dialogue. There are three patterns here: Encyclopedic Approach, Image Schemas, and Metaphor. Metaphor in this case is of great importance. Metaphor and two others could be considered as an entrance of interdisciplinary studies. From this perspective we could survey the quranic exegesis around world “shakilah” and show that all the interdisciplinary issues comes from these cognitive patterns.

Researchers of theoretical philosophy of history, whose ideologies are not based on revelation, consider human authority as the mere agent behind historic phenomena and are in denial of Meta historic agents. Does holy Quran hold the same view about the path of previous incidents and transformations? Does human history proceed along a straight path from the beginning to the end? Are historical events rule-governed and repeatable? Is fate certain or is it within human authority, divine will and many other agents? The following writing is a piece of religion-based library research which is obtained by contemplating Quranic teachings and contrasting them with intellectual doctrines of historic philosophers. This article emphasizes the fact that mankind history is multidimensional. The outcome of this intra-religion investigation reveals that human history is looked upon as a glorified source of lesson and credit in holy Quran. And credit indicates the flow of law through history and the possibility for similar events to occur in identical situations. It also indicates that human will and authority, divine will and idiosyncratic traditions have all played a role in formation of human history and this history has an objective and seeks an end; otherwise lessons from the past would be pointless and futile.

Salawāt upon the Prophet Mohammad and his family is a phrase frequently expressed or heard by Muslims in their daily life. Primarily, salawāt is communicated to admire the Prophet and his family; however, it has secondary pragmatic functions in Muslims’ daily communications and oral speeches. The main question this paper addresses to is what communicative functions salawāt plays in the social interactions of Iranian and Iraqi Shiite Muslims’ and if there is any difference in the functions of salawāt among these two communities. This research is done in the context of linguistic pragmatics and specifically John Searle’s speech acts theory. The research shows that in addition to its locutionary function, salawāt has illocutionary functions, such as directive, expressive, commissive, and declarative, as well. It also shows that the goal behind the directive usage of salawāt is indirectness. In the case of expressive function, the goal is foregrounding emotions. As for commissive function, salawāt helps to sanctify the commitment. In the declarative speech act of salawāt, the purpose is manufacturing consent and drawing attentions.

Quran as a literature text, in the manner of expression, is used all modes of literary language. One of the aspects of simplicity and understandability of the Quran is figurative and concreteness of the mental concepts. It is art of Quran that give the meanings and gives life to upon meanings through image and Imaginary. So that abstract meanings, spiritual issues, mental issues and sensual moods all come alive and movie. We study in this research, the artistic imaginary of water as the source of life and aliment in Holy Quran. In this tract we have been paid over view about image and Imaginary according to sayyid Qutb's  theory and Artistic Imaginary elements in Water scenes as the source of life and aliment in Holy Quran. The finding of this research show: most used elements of the artistic imaginary in these scenes as follows: Sensual imagination, artistic harmony, description, movement and color that of course shows different effects of The blessing of water Ultimately elegance and beauty

The Quran, the Miracle of the Noble Messenger (Peace Be Upon Him) has various dimensions and special unique literary style. One of the manifestations of the Quranic rhetoric literary genus is the different kinds of binary oppositions in verses. The oppositions such as: “body and soul”, “day and night”, “metaphysicals and supersensibles”, “male and female” has been the controversial issues since the ancient times. In the present paper the binary oppositions have been investigated in the holy surah “Al-Lail” and the comparison of these kinds of binary vocabularies with those of Quranic in scription colours with the emphasis on hand-writing of Quran. The objectives of this library research is the establishment of the connection between theology and art. The results reveal that the number of binary oppositions are eight in this surah .The collation of the binary oppositions of surah “Al-Lail” with those of inscription colour are as the following: “day and night”(لیل و نهار), “conceal and reveal“(یغشی و تجلّی)  with azure and golden;”male and female(ذَکَر و أُنثَی)" with red and light green ;”endowed and withheld” (أَعطَی و بَخِلَ),” piety and satiety”(اتقی و استغنی) ,”approved and disapproved"(صَدّقَ و کَذَّبَ)  with white and black;”ease and hardship”(یسری و عصری)  with light blue and orange ;” hereafter and first life” (آخرة و أُولی)” with violet and light yellow, dark yellow and dark green. The images of the present paper taken by photography from Quranic hand-writings and from the existing scans in National Iranian Museums like: ”National Museum of the Noble Quran“, ”Golestan Palace Museum“, ”Saint Abdolazim Quran Museum“ and the ”Museum of Quran and the Exquisites of Astan Qods Razavi“.

Review of the Scripture & Exegesis in Erly Imami Shiism