The Holy Qur'an includes the emergence of vast metaphors that have the aesthetic aspect in defining the traditional metaphor. But today metaphor as one of the cognitive patterns of language can be a factor in interdisciplinary discussions and has a significant role in explaining the worldview of the Quran. The Qur'an expresses man's life as a movement to God in the form of metaphor. Accordingly, in order to understand the relationship between the concepts of movement in the form of metaphor and the concept of life, conceptual metaphors with the field of motion in the Holy Qur'an were examined and analyzed by a cognitive approach and it was found that the movement verbs such as Jaye, Eti, Magnus, Arsal, Anzal , Hoody and Dolel, have played a role as the domains of origin in metaphorical understanding of target areas such as revelation, prophecy, happiness, misleading, resurrection, torment, death, change, acceptance, deed, etc. It was also found that the application of each of the verbs for the concepts of the destination domain, in addition to the transfer of the motion attribute, also explains the nature of the movement in each of the destination domains. Finally, the conceptual metaphors of the extracted movement in this paper are covered by the fundamental metaphor and the aspects of the concept of life from the point of view of the Holy Qur'an serve to fulfill the divine goal.

There are different approaches toward anomalous readings, one of them belongs to Abu ʾUbaid Qasim bin Sallam. Bin Sallam reported that his masters have used and interpreted anomalous readings to express canonical reading. Since such approach has given literary-semantic dimension to the readings and their being, it can draw attention to reexamine. It is worth noting that a century later – in Ibn Mujahid’s era- the readings have got tradition (Hadith) dimension. A new discourse emerged because of such changing approach, as a result the anomalous readings and their being met new challenges. Consequently, two centuries later, Ibn Hazm reported that the roots of anomalous readings lied in the delusion of Readers and denied any difference between Ibn Masʾud’s and canonical codifications. In order to approve Abu ʾUbaid’s viewpoint, we have examined his reading through Farrā’s Maʾāni al-Qurʾān (who was one of his masters) and concluded that the latter have used Ibn Masʾud’s reading as a literary-semantic aspect. The usage of Ibn Masʾud’s reading to express other literary aspects of a given Qurʾānic verse, considering it as a proof to other readings, reciting it as a specific “meaning” of a given verse letters, and finally approving or denying other reflections based on this reading all are witness to our above-mentioned claim.

In the verse “he sent down for you eight heads of cattle in pairs”, God the almighty has mentioned the creation of man from a single soul and reiterated sending down the “eight heads of cattle in pairs” and spoke of livestock. Attributing the verb “sending down” to “eight heads of cattle in pairs” has led to various viewpoints such as parallelism of the creation in these animals; however, studying the concept and formation of “eight heads of a cattle in pairs” regarding the word count for “eight”, its semantic relationship with the things referred to, the collocating verb and other components of the verse have not been considered yet. This issue makes scrutinizing the semantic implications of the phrase “eight heads of cattle in pairs” more important. Based on this, and by relying on Quranic functions, and by making use of the etymology and symbolism of the words in the above verse such as “eight”, “pairs” and “sending down”, we can infer meanings such as “balance, correspondence, and lawfulness of nature”, “being paired, linking and balance” and “destiny and measuring the creature from the divine treasures” respectively. Also, based on clues such as the register of the verse, the implied meaning of the “balance and lawfulness of the creation in this world” can be inferred for the phrase “eight heads of cattle in pairs”.

In verse 25 of “Nesa” chapter in the Quran, there has been difference between reading the verb “ohsenna /ahsanna” to passive or active form. In the viewpoint of interpretation, reading “ohsenna” in passive form, has been attended with connotation of “Ihsaan” to marriage and reading “ahsanna” to active form with connotation of “Ihsaan” to Islam. This research shows that active reading of “ahsanna” and defining it to Islam, has no suitability to the order of the verse, and the origin of this contrary reading and meaning to the order of the verse refers to jurisprudence belief, it’s most important defender is _ Abdollah Ibn Masoud _ who has been the prophet’s companion and Quran’s teacher of the Kufics. In his belief, the penance by the lash for adultery by celibate and married female slave is alike, but the concept of the clause “Iza ohsenna” in verse 25, Nesa, with presupposition of connotation “Ihsan” to marriage, was not in the path of this imagination. So the reading of “ahsanna” to active form and defining it to Islam, was proposed.The readings of the kufic latter readers unlike readers of other cities, are obviousely affected by Ibn Masoud’s opinion, In a form that the performance of septet or decuple readers shows that reading in active form, has been identified to a kufic form.

The Bara'ah verses are the first verses of surah al-Taubah which was conveyed by Imam Ali (as) in Hajj, the ninth year of hijrah. The questions proposed in this study are: how many are these verses, and how many descent units they contain, and at what date each descent unit has been revealed. There is a disagreement about the number of these verses, but this study shows the possibility of twenty-eight verses is more likely. Regarding the date of the revelation of the verses, it is well-known that it was in the ninth year, after Tabuk War; but with this assumption, the insertion of the verses of the surah is contrary to the natural order of descent of Qur'an; Because the second part of the surah had been revealed before and around the events of Tabuk War. In this article, in addition to the famous comment, the possible views that show the revelation of the Bara'ah verses before the battle of Tabuk are considered and it is shown that the revelation of these verses in two descent units before the Tabuk War, at the same time as Conquering Mecca in the month of Ramadan in the eighth year, and after the war of Hunayn in Shawal of the same year, is more likely; in this case, the verses of surah al-Taubah have been arranged in the natural order of revelation.

Considering the importance of the Quranic manuscripts as objective documents in the Quran’s history studies, verifying the date and history of old Qurans in the early Islamic centuries can be a strong evidence for researchers and impact theorizing the history of the Quran. Recently, C14 experiments on old manuscripts and presenting the results in the media have made a new revolution in the Quranic manuscript researches. In this paper, we discuss the principles and methods of determining the date of an old object using C14 radiocarbon and express the restrictions, weaknesses and strengths of this method. We also analyze the results of the radiocarbon dating of the various fragments of the Dead Sea Scrolls and ancient Quranic manuscripts such as Sanaa, Birmingham, and etc. We aim to show that carbon dating is such a powerful method for determining the age of the objects specifically old manuscripts that we can be sure about the history of an object with one or two centuries accuracy. However, it is not right to rely on these results unconditionally and non-conservatively, because the existence of unknown parameters and a margin of uncertainty in the results of this method leads to inaccuracy of the obtained results. For example, this method may not be able to determine whether a manuscript belongs to before or after 'Uthman era which is an important issue in studying the history of Quran.