LEXICALIZATION OF THE MOTION EVENT OF “GOING” IN THE HOLY QURAN: A COGNITIVE APPROACH

Motion is basic and universal concept and among the major life experiences of human beings. studies by Talmy marked the beginning of cognitive research into motion; he delineated the systematic relations among surface and deep structures and, based on the representation of the motion event, classified languages into two groups of satellite-framed and verb-framed. The present study examined the representation of the motion event in the verb “to go” via corpus-based analysis. The corpus comprised texts from the Holy Quran, consisting of 88 verbs extracted from 114 Quranic verbs meaning “to go” after evaluating the surface structures used for concepts related to this verb of motion. In collecting said corpus, the verbs were extracted from Al-Maány website and, based on the author’s linguistic intuition with regard to the motion concept of going in the Quran, the relevant sample was collected and analyzed. This study aimed to examine manner- and path-lexicalization verbs, and the representation of information on manner consistency between the results and Talmy’s theory about the classification of language in terms of motion representation. The results showed that, in the Quran, of 88 verbs of motion with the deep structure of “to go”, 22 cases lexicalized the path such as Zahaba ( going ), Araja ( ascending ), 40 cases the manner such as Haraba ( escaping ) and Farra ( running away ), and 26 cases a combination of the two such as Jaraya ( flowing down ) and Jarra ( pulling on the ground ) representing both elements of manner and path in the verb stem. Of these, the highest frequency in the manner of motion belonged to transition motion (80 cases), while only 8 cases were of the rotatory type. Another result was the inconclusiveness of Talmy’s theory about the classifications of languages in terms of the motion concept of going.


Introduction
Motion is the first and most basic experience of human being with which they are closely engaged from the very first day. Accordingly, motion is regarded to be a universal concept and is represented in all languages. Leonard Talmy has specifically examined the motion event. He (1985 -2000) classified languages into two groups of verb-framed and satellite-framed based on the type of representation of the elements of the motion event. In satellite-framed languages, the central element of motion, i.e. path, is represented in satellites or prepositional phrases, and the central element of manner of motion is performed by the verb component; however, in verb-framed language, the path is encoded in the verb stem, and the satellites represent the manner of motion.
Based on Talmy's view, two methods can be adopted to examine lexicalization patterns: The first is to keep a surface element constant and examine its different semantic entities; the second is to keep a deep structure element (e.g. the concepts of running, throwing, pulling) constant and examine its surface elements that represent that semantic entity (Talmy, 2000). The present study adopted the second method, that is, kept constant a deep structure element (the concept of going) and tried to determine how path-and manner-lexicalizing verbs and the information on path and manner in the concept of going are represented in the Quran. It was also examined to what extent the results of this study are consistent with Talmy's theory of language classification. Numerous studies have been conducted by researchers about the motion event. Despite the existence of extensive studies on the representation of motion event and semantics of path-and manner-lexicalizing verbs, it is difficult to find a study which has specifically analyzed verbs of motion, especially in religious texts. Another point is that the paper examines the motion of going not by fully focusing on the contemporary and common Arabic, but on Quranic Arabic. Therefore, the Quran is not regarded here as a book, but as a corpus for the study.
The findings of the present study can be viewed as a step towards familiarization with linguistic features related to the motion event in religious texts and how this familiarization helps the exact understanding of the divine word.

Background of the study
Since this study is mainly based on Talmy's theory, studies related to this theory are discussed below. If we put aside psychological studies on motion (Newtson, 1977;Browly, 2010;Frege, 2012), linguistics before Talmy had examined the motion event from different aspects and proposed different theories 1 .
Leonard Talmy is one of the pioneers of cognitive linguistics; the difference between Talmy's theory and those before him is that, in his lexicalization theory, Talmy assumes the motion event to be a linguistic representation of a universal category; second, he has adopted motion as a path for developing a theory (Talmy, 1985;2000). In his two-volume book entitled Toward a Cognitive Semantic (Talmy, 2000), Talmy tries to answer the question how language organizes a concept at the general level by analyzing a set of elements comprising specific conceptual domains, such as space, time, place, motion, and force. In the second volume of this book, he examines the relationship between form and meaning, and believes that lexicalization is the systematic dependence of a semantic component on a morpheme (Talmy, 2000).
Inspired by Talmy's views and by adopting a comparative approach, Slobin (1996Slobin ( , 2004 compared the representation of the motion event in different languages, and published this in a two-volume book called Relating Events in Narratives. Moreover, Nunez (2007) and Frez (2008) have examined different methods by which languages encode semantic elements at the level of lexis.
Azkia (2011) examines verbs of motion and introduces the satellites of path, ground, and figure; and then classifies Persian as a satellite-framed language. Babaee (2011) and Hamedi and Sharifi (2013) investigated verbs of motion in Persian language from the viewpoint of head-initial structures and prefix satellites, and expressed that Persian is not limited within Talmy's language classification, and this classification lies on a spectrum.
Another treatise on this subject was written by Mesgarkhooei (2013). In said treatise, the researcher identified the patterns in the surface structure of the motion event in Persian and analyzed the information related to its component. The study by Hemmati (2015) examined the role of identifying motion components in the quality of translating books. In this work, the researcher examined the process of translation and problems faced by translators while emphasizing the ideas of Talmy and Slobin.
A very important work which has specifically investigated the motion event is the collection of articles entitled "a cognitive approach to the representation of motion in Persian" (Afrashi, 2016) consisting of articles on the representation of motion in Persian. This book is a valuable source for guiding researchers about motion; in addition to collecting the existing articles, this source introduces the most important works used in the studies on motion.

Theoretical studies
Motion is a universal concept and is represented in different languages with different surface structure elements. Based on Talmy's theory, different languages can be classified into verb-framed and satellite-framed based on the use of path and manner in the verb stem or its satellites, including adverbs, noun phrases, and prepositions. The main problem in Talmy's theory is the representation of path and manner of motion in different languages. In other words, in Talmy's patterns, the selection between the path and manner of motion and turning them into formal components in the language is highlighted. In verb-framed languages such as Spanish and French, the path is usually expressed in the verb stem; however, in satellite-framed languages such as German and English, the element of path resides in the satellites and, therefore, the elements of manner can be easily lexicalized in the verb stem (Talmy, 2000). As such, in this pattern, the semantic element of manner or path of motion is represented in the verb stem or by the syntactic composition of the sentence (2004,. Talmy considers the motion event to involve a condition or state which comprises motion and a sequence of different locations. According to him, motion has four main components of figure, motion, path, and ground, and two secondary components of manner and cause. Since the main component forming predicates that express an event is the verb, examination of the process of conceptualizing the motion event and its components based on the verb stem is of utmost importance (ibid, 25-27). In this theory, the elements of the motion event include: 1. Figure: An entity with the ability of motion that, in the motion event, moves with respect to the ground or continues to remain motionless. 2. Ground: A framed of reference for determining the path or location of the figure. 3. Path: A direction passed by the figure with respect to the ground. 4. Motion: The same as the verb of motion that represents the concept of motion regardless of other semantic components. 5. Manner: The manner of performing the motion. 6. Cause: Anything that causes the motion event (ibid, 35-47). For the motion event, Talmy introduces two groups of surface-and deep-structure components. The surface-structure components include words that are used in any language to express the concept of motion, while the deep structure involves the motion concepts.
In the Quranic verses, both types of verbs of motion can be observed, i.e. verbs that represent the path in the verb stem, i.e. Path-lexicalizing verbs (e.g. exiting, ascending), and manner-lexicalizing verbs that represent the path via other elements (prepositions, adverbs, noun phrases) (e.g. going from/to). In the Quran, there are verbs such as َ ‫َﺐ‬ ‫ﻫ‬ َ ‫ﺫ‬ (going) or َ ‫ﺳﺎﺭ‬ (going from one city to another) that do not conceptualize any specific direction, and the path is directly conceptualized. Still, there are verbs such as َ ‫ﺝ‬ َ ‫َﺮ‬ ‫ﺧ‬ (exiting), ‫ﺯَ‬ َ ‫ﺟﺎﻭ‬ (passing through something without any resistance), and َ ‫َﻂ‬ ‫ﻘ‬ َ ‫ﺳ‬ (falling down) in which the direction of motion is conceptualized within the verb stem. The present study investigated, categorized, and analyzed path-and manner lexicalizing verbs and examined the representation of information on manner and path in the motion event.
The ability to form and produce new words is a feature of languages, and the knowledge of new words' formation and construction is referred to as morphology. Morphology is a branch of linguistics that studies different word formation processes to explain this phenomenon in different languages (Grady, 1996: 100). Several studies have been conducted on the morphology of Arabic. For instance, Hamad Abderrahman (1996) conducted a linguistic investigation of the effect of English on Arabic word formation. This study introduced word formation processes and presented examples to demonstrate the effects of English on Arabic.
Moreover, in a study on new forms of word formation and their roles in the development of contemporary language, Vaghlysi (2008) delineates the word formation process in the Arabic language. In addition to explaining the traditional achievements of the Arabic morphology and syntax, this study notes the word formation processes shared by Arabic, English, and Persian. Nazari and Shokri (2014) also examined word formation processes in old and contemporary Arabic compared with English and Persian. With a analytical approach, they examined the most frequently used word formation processes in Arabic, such as derivation, compounding, and blending (nʾāḥt). Books such as Wolfensohn's A History of Semitic Languages (1928), Bruckman's Fiqh al-lughat a-samiya (1977), and Moscati's An Introduction to the Comparative Semitic Language (1993) also discuss various topics related to Arabic language morphology.
The present study focuses on motion and Tamly's lexicalization theory in cognitive linguistics. However, considering the usage and role of Arabic words in this paper, a short introduction to Arabic morphology is presented in this section to familiarize the readers with this topic. With respect to the main approach and focus of this paper, and to avoid digression, only a short discussion on the main components of the Arabic word formation process is presented in this section, without going into detail.
A) The first process: Derivation This is a method whereby new words are formed by using prefixes, suffixes, and roots of a language. Arabic has a high potential for word formation using derivation. Derivation in Arabic refers to the production of words based on other words and their reference to a shared origin (Abdettawab, 1999: 327-328). In Arabic, different forms of derivation are present, including small (sʾāqīr), i.e. the existence of a similarity in word order in the original and derived word, e.g. żʾārʾābʾā (He hit) and żārīb (the person who hits); great (kʾābīr), i.e. when the two words share the same letters, but have different orders, e.g., ǧʾābʾāzʾā and ǧʾāzʾābʾā, both meaning attracting toward oneself; and greatest (ʾākbʾār), i.e., where the two words share most letters, and their other letters have similar pronunciation, e.g. fʾālʾā'aʾā and fʾālʾāgʾā (to split), and fʾātʾāmʾā and fʾātʾārʾā) to cut). (Zamani & Basiri, 2017: 14).

B) The second process: Compounding
Compounding is one of the most frequently used word formation processes in Arabic as a Semitic language. Based on one definition, a compound word in Arabic is a word made up of two words which have no relationship with each other (Al-Hamdani, 1983: 70). In this process, a new word is formed by combining two words. An example is the word "textbook" in English. Of course, in Arabic, compound words are created in different noun forms (e.g. mā'olvʾārd: rosewater), verb forms (e.g. ǧʾā'af'al = ǧūʾltū fīdʾāk: may I die for you), etc. (Al-Sameraee, 1997: 52).
C) The third process: Blending In this method, parts of two or more pre-existing word-forming elements are combined, or parts of the original words are broken down and then combined to form a new word (Grady, 1996: 174). This is done to ensure the brevity and beauty of the new word. An example is: Telecast : television + broadcast.
This process is called nʾāḥt in the tradition of Arabic studies, and has different forms, including noun, verb, and adjective nʾāḥt. For instance, in noun nʾāḥt, a noun is formed upon blending two or more nouns, e.g. ḥʾābʾāqor = hail, which is formed upon blending two words: ḥʾāb (seed) and qor (coldness). (Qadoor, 2010: 257-260).

D) The fourth process: Borrowing
This means borrowing a word from another language. Many words in Arabic have been borrowed from other languages such as Persian (e.g., īstʾābrʾāq: a thick silk fabric), Hebrew (e.g. Ibrāhīm), Roman (e.g. rʾāqīm = a slate for writing on), Amharic (e.g. ʾārāek: meaning throne), and Syriac (ʾāsfār: books) (Suyuti, 2001: 428-431). Loanwords are non-Arabic words that have entered the Arabic language, used after some modifications, and have gradually become part of the language. Al-Asqalani (773-852) wrote the first book on loanwords in the Quran, named Vaqa'a fi al-Quran min qaire luqat al-Arab. Then, Suyuti (10 Hijri) wrote an independent book entitled Al-muhazzab fima vaqa'a fi al-Quran on non-Arabic loanwords in the Quran. In this book, he has presented 125 loanwords words in alphabetical order. One of the most comprehensive contemporary sources about loanwords is Arthur Jeffery's The Foreign Vocabulary of The Quran.

Prepositions in path-and manner-lexicalization verbs
Talmy regards motion as the displacement of a figure from one point to another (or the continuation of the figure's fixity with respect to the ground). A verb of motion, when used in its actual sense, is a representation of the physical motion. Path-lexicalizing verbs sometimes lexicalize the manner of motion (in addition of the path) by using satellites in the surface structure. Moreover, in manner-lexicalizing verbs, the manner of motion is represented in the verb stem, and the path in the satellites.
The path as an important component of motion comprises three elements of origin, length of the path, and destination (Talmy, 2000). These main elements of path, as the essence of motion are conceptualized in the Holy Quran by prepositions. Prepositions are examples of polysemy in a language that has one primary and focal meaning and some secondary, extended meaning (Evans & Green, 2006: 233). In this section, by using primary sources of Arabic lexicology, we elucidate the concept of prepositions that are placed in the semantic surface structure of "going" and indicate manner or path. To extract the prepositions of the verb "to go", all the verses using the 88 verbs suggesting the concept of "going" were examined one by one, so that the type and frequency of prepositions would be obtained; the frequency of usage of prepositions in the surface structure is given in Table 1. Based on this table, in the verb "to go" which is a path-lexicalizing verb, the destination of motion is the most important elements of the path, and its relevant preposition " " / īlʾā / has the highest frequency (25). The next high-frequency preposition, that is " " / fī /, expresses the concept of destination when it is accompanied by the verb "to go", and lexicalizes going inside a place (destination). Of the three main elements of path, after the destination, the concept of origin expressed by the preposition " " / mīn / has the highest frequency for the "to go".
The extent to which prepositions affects the representation of the concept of "path" in verbs of motion of "to go" many indicate that the Arabic language is a satellites-framed language based on Talmy's classification, because the path of motion is not encoded in the verb stem, but in the satellites and the prepositional phrases. Evidently, to draw a general and definitive conclusion, other verbs of motion must be examined in more extensive studies; but to approach the answer, one can rely on the results of the present paper which has examined one of the most basic and important verbs of motion, i.e. "to go".
In what follows, due to the limitation in the length of the article, only the prototype and common meaning of the prepositions of "to go" in the most frequent usages will be discussed.

/ īlʾā /
The prototypical meaning 2 of /īlʾā/ is moving towards the final point and destination (Ibn Hisham, 1979;Jasim, 2003: 212). Thus, the general meaning of /īlʾā/ is orientation and movement towards a destination, that can be used both for the physical movement towards a place and in metaphorical and abstract sense, such as towards the end of time (Ryding, 2005). This preliminary meaning is illustrated in the following schema.

Figure 1. Motion schema of the preposition /īlʾā/
In this movement, the figure moves from the origin towards the destination, but the verb focuses on the destination of the figure's movement; therefore, the destination is lexicalized in the surface structures with the preposition /īlʾā/. For instance, in the verse Go to Pharaoh (20:24), the phrase go to (ẕʾāhʾābʾā) expresses the importance of the figure's movement towards the final destination, because /īlʾā/ is used in the sense of movement towards the final end, and whenever this preposition is found in the motion event, we are discussing a mobile element which is moving towards a specified destination, and the destination is highlighted.
Accordingly, in the verse, in addition to the command of motion (going) and the beginning of Moses' prophetic mission, destination and end are also specified; therefore, to correct a corrupt society, sending prophets and improving the nations are necessary but not sufficient conditions. Rather, this improvement must be started with the corrupt rulers because it is they who are present in every aspect of the society and are followed by the people in that society (Fakhr al-Din al-Razi, 2010;22-29).
In this and similar cases, the information on the destination of movement is encoded by a preposition which shows the direction of movement (from the origin towards the destination). As such, events are divided into smaller portions, each of which presents a specific image. In the path-lexicalizing verb َ ‫َﺐ‬ ‫ﻫ‬ َ ‫ﺫ‬ /ẕʾāhʾābʾā/, and in the preposition, the direction and destination of movement are highlighted; finally, by putting together all these elements, a more complete picture of the motion event is represented (Hickmann, 2009: 735).

/ fī /
The preposition / fī / was the most frequent verb in expressing the concept of going, and has various uses in the Quran. This preposition is among the static words in Arabic, with the prototypical meaning of the placement of the figure within the limits of the ground; thus, the ground serves as a container for the figure. The examination of / fī /as the element representing the path and destination of movement shows that / fī / represents various positions, both for the path and the destination, in the form of a capacity: In some verse, / fī /denotes a one-dimensional surface; in the verse Travel through the Earth (3:137), the movement of the figure takes place on the surface of the Earth, that, is one-dimensional line with a specified length and width. Here, however, /ʾārż/ is the ground for the move-ment of the figure; still, due to the use of the preposition / fī / with the verb /yʾāsyīr/ that means going from one city to another (Zamakhshari, 1979,1: 137), one can claim that the destination is also emphasize; in other words, movement in the Earth (Travel through the earth) is done with aim of going from one city to another and, therefore, the destination is also lexicalized through / fī /.
This can be more clearly observed in the verse send callers to the cities (7:111). In this verse, the Pharaoh's counselors suggested that he dispatch officers to different cities of Egypt, recruit magicians, and bring them to confront Moses (Fakhr al-Din al-Razi, 2010, 14:332). Here, in adition to the verb of motion /ārsʾālʾā/ which means going to special place with a certain mission and message (Ibn Faris, 1984, 2:392;Mostafavi, 2009, 4:130), the phrase / fī ʾāl-mʾādāīn / in the cities, has also been used which specifically denotes the destination of movement.

B) Two-dimensional place
In verses consisting of the deep structure of the verb of motion of going, it was found that one of the concepts in / fī / is denoting a two-dimensional space of the presence of the figure in the limits of the ground. The verse In the ships that speed through the sea (2:164) talks about the movement of a ship in the sea. However, ships do not completely submerge in water; therefore, in this case, the complete from of the prototypical concept of / fī / is not represented. The verb /ǧʾārā/ (flowing) denotes a rapid and smooth movement, and also includes the concept of parting (Ibn Faris, 1984, 1: 448).
The Quran uses this feature for referring to the ship as /mʾāvʾāḫīr/ (cleaver), thus confirming this point (And you see the ships plowing through it (25:12). Therefor, / fī / emphasizes the path of movement of the ship, that is, on the surface of water, because it is accompanied by the verb / ǧʾārā /. The miracle of the ship's movement and the placement of this huge volume of wood and iron on water without being sunk has received attention by the interpreters of the Quran as well (Tabari, 1992, 22:81).
Another point is that any linguistic expression has certain conceptualizations. Languages do not directly demonstrate the situations of the outside world; rather, the mind has its own conceptualization of these situations, and languages represent this conceptualization. In reality, the sea is three-dimensional, but the ship moves on the two-dimensional plane of the sea; therefore, in this example, the movement of the ship on the is represented in a two-dimensional (i.e. plane) form.

C) Three-dimensional space
The next category of verses including / fī / denotes a three-dimensional space. In the verse You ascend into the sky (17:96), the use of the verb /rʾāqā/ indicates ascending in the sky (Ibn Manzur, 2000, 14:331). In this case, the three-dimensional space of the verses as a ground for the mobile figure. Here, / fī / represents the path of movement of the figure in the sky, and does not indicate its destination. Still, since the movement of the figure always occurs in a three-dimensional space, it belongs to this category. As mention in the primary meaning of / fī /, the most precise and complete image of the lexicalization of is the placement of the figure in the limits of the ground as a container, and this verse is among the most salient examples for this point.
This three-dimensional space is also viewed in other cases; for instance, in the verse They walk among their dwellings (20:128), the houses ( /mʾāsʾākīn) is one of the best examples of the prototypical concept of / fī / which, as the ground, can completely contain the figure. In addition, the figure retains its capability of movement and motion in the environment of the ground, and the phrase they walk among their dwelling expresses the same point because the verb /yʾāmšunʾā/ only refers to human being's transition motion (Ibn Fairs, 1984, 5:325;Moosa, 1990, 1:183).

/ mīn /
The third most frequently used preposition in the surface structure of the concept of going is the preposition of place / mīn /. The primary meaning of this preposition is the beginning and starting point of motion. It expresses the origin of motion; therefore, at the starting point of motion, there is no distance between the figure and the origin, whereas over time, a distance is created between them. This is illustrated in Figure 3.
Origin Figure 3. Motion schema of / mīn / The existence and high frequency of this component of the path in the lexical representation of the concept of going in the Holy Quran demonstrate the importance and prominence of origin, even among verbs denoting "going". Verses such as We have brought it to life and brought forth from it grain, and from it they eat (36:33) or Then gushed forth therefore twelve springs (2:60) express the creation of plants and their exiting from the Earth, or the splitting of rocks and having springs exit them. Due to the importance of the origin of creation and the beginning of motion of plants and springs, that is, the Earth and rocks, in these verses the origin of motion is lexicalized by /mīn/.

‫ﻠﯽ‬ َ
‫ﻋ‬ / aʿlʾā / The preposition ‫ﻠﯽ‬ َ ‫ﻋ‬ / aʿlʾā / is another frequent preposition that denotes the position and location of the figure going up, and sometimes denotes a sense of support (al-Sisi, 2010). The prototypical concept in this preposition is the transcendence of location, by which the figure moves at a higher position compared to the ground, as if it dominates the ground; the following schema shows this meaning. e ground This preposition, which appears along with verbs of motion of going in the Quran, lexicalizes both the path and the destination of the figure in the surface structure; the important point, however, is the function of the concept of transcendence in these verses. For instance, in the verse He sent against them birds, in flocks (105:3), the birds are the figure which are placed at a position above the ground, i.e. the army riding elephants, and dominate them. The verb / ʾārsʾālʾā / in this verse is the manner-lexicalizing verb, and the verb denotes one's going to a specific place with a specific mission and duty (Ibn Faris, 1984, 2:392;Mostafavi, 2009, 4:130). Since the birds are placed above the ground, to show the location and position of figure, the use of ‫ﻠﯽ‬ َ ‫ﻋ‬ / aʿlʾā / is most appropriate.

The analysis of Quranic verbs in lexical representation of the concept of "going"
Talmy has considered to component of the motion and fixity of the figure, and regards the motion event as comprising two groups of transition 3 and rotatory 4 movement (Talmy, 2000: 25). Upon examining 88 verbs denoting "going", it was found that both types of motion are present with the highest frequency (80 for transition and 8 for rotatory) in the Quran. Herein, only the actual and physical meaning of the concept of "going" is highlighted, and examination of metaphorical and unreal meanings falls out of the scope of this study. The movement of figure in the transition motion is represented in the motion event in Quranic verse in three forms: horizontal, vertical, and multidirectional motion. This classification and examples of relevant verbs are given in Table 2.

Representation of "manner" and "Path" in the verb of motion of "going"
In expressing the motion event of "going" in the Holy Quran, both manner-and path-lexicalizing verbs are used (Table 2). In this section, the representation of information on path and manner in motion verbs of "going" and the nature of these verbs based on path and manner are examined in the Quran.

Patterns of path in the concept of "going"
This section presents a brief analysis of the patterns form the verses that represent the path of motion in the surface structure. It is observed that sometimes a verb can represent both the path and manner of motion in the stem. The existence of this capability in the examined verbs confirms the uncertainty of Talmy's theories about languages classification. In this group of words, the figure starts its movement from the origin and approaches the destination upon exiting the ground. The verbs in this group are path-lexicalizing verbs that represent the path and direction of motion in their stem.
The most salient verb in this group is /xaraja/. This verb and its derivatives are repeated 182 times in 56 suras, and are among the most frequent path-lexicalizing verbs related to the event of going. Examination of the prepositions used with this verb shows that the verb (exiting) has the most frequent use of preposition for conceptualization in Quranic verses. In representing the path or manner of motion of the figure, this verb has used preposition in 10 forms, including: {exiting for/ exiting from/ exiting to / exiting on/ exiting with} This indicates that, although the verb (exiting) is a path-lexicalizing verb and can clearly show the path of motion of the figure, due to the importance of paying attention to the origin ( / exiting), the length of the path ( / exiting with), and the manner of motion ( / exiting over), the Quran has used this verb with numerous preposition to represent the path or manner of motion.
For instance, in the verse So He came out to his people from him chamber (19:11), the story of Zechariah and the fact that he had a child when he was old has been recounted. The verse mentions that after God gave Zechariah the good news of John's birth and marked this birth with the three-day silence of Zechariah, he left the alter to go to his people.
In this verse, Zechariah as the figure commences its motion from the origin and primary ground, i.e. the altar, exits the ground (the altar), and goes to the destination (his people). However, the use of ‫ﻠﯽ‬ َ ‫ﻋ‬ / aʿlʾā / (over) in / aʿlʾā qaʿomīhī / instead of (towards) or (inside), which are often used to show direction, destination, and end, shows that Zechariah did not live far from his people, so he did not have to reach them after passing a distance; it is even possible that he had received the revelation in the mosque among his people, because the verse soon refers to people who were praying to God (and he signaled to them). Therefore, here, the human status of Zechariah is changed to a status superior to that of other people because he received revelation from God, and as such, the phrase / aʿlʾā qaʿomīhī / was used.
In another example, the verse if they had been patient until you could come out them, it would have been better for them (49:5) discusses the inappropriate behavior of some Muslims who called the Prophet loudly from behind the gate of his house and did not behave politely. This verse advices the Muslims to wait for the Prophet and do not call him, allowing the Prophet to decide on his own when to leave his house to meet them (Tabari, 1992, 26:78). This has also been mentioned in different interpretations of the Quran. The important point in this verse is the proposition that has been used with the verb (exiting) for representing the path and concept of motion to the end and final destination; that is, the Prophet is the figure in the motion event, and leaves the origin and ground (his house). In this motion event, the final destination of the motion of the figure, i.e. the congregation of Muslims, is lexicalized in the surface structure.
By asking people to be wait, the verse does not propose that people congregate behind the gate of the Prophet's house or always call on him and disturb him and his family; even if the Prophet were to leave the house for something other than meeting people (e.g. going to the bazaar), people should not disturb him on the path. The preposition (towards) shows that the Muslims were supposed to wait for the Prophet to decide to leave his house to meet them and answer their question (Alusi, 1995, 13:296). Alternatively, the Prophet could start talking to and paying attention to the Muslims on his path, in which case it would be admissible for Muslims to continue talking to him. Attention to this point shows the importance of being polite in speech and behavior when talking to the Prophet. It also shows the importance of the status of the house and family in Islam. When the Prophet allocates some time to resolve issues related to his family, he should not be distracted from this with people's bad manners (Fahkr al-Din al-Razi, 2010, 28:97 In this pattern of the path, the figure returns to the origin in the motion event. The most salient verb in this pattern is /rʾājʾāaʿʾā/ which originally means returning to the starting point (Ibn Faris, 1984, 2:490;Ragheb, 1992: 342). The verbs in this group are path-lexicalizing verbs that represent the path and direction of motion in their stem. Notably, the verbs in this pattern usually lexicalize manner in satellites and focus on the path of motion of the figure in the ground.
In many cases, the verb represent the path in the verb stem, while also representing the destination by using the preposition . For instance, in the verse So We restored you to your mother that she might be content and not grieve (20:40), Moses as the figure in the motion event (who was separated from his mother after the Pharaoh's order as to killing all male infants) returns the point of departure, i.e. his mother. In this motion event, Moses was place in a basket and left on the river so that his life would be saved, and this was done after a revelation from God (So We sent this inspiration to the mother of Moses: Cast him into the river) (28:7). However, God returned Moses to the original point in order to delight her eyes, relive her sorrows (20:40).
In this clear that God protect and bring up Moses in other ways, too; however, in this motion event, Moses' mother is axis for two reasons: first, as a mother, she is the origin and starting point of the creation of every human being; second, in said verse, Moses' motion commences from the origin and ground of the mother, and the destination is also the mother, and God mentions that the reason for returning Moses to his mother is to calm down her heart. This concept indicates the important of mothers bringing up children and also demonstrates the high status of mothers, so much so that God eventually makes Moses' mother happy. This concept, that is, returning to the origin and ground, exist in many other verses as well, which are not mentioned here for the sake of brevity; e.g. Verily we belong to God, and verily to Him do we return (2:156), and When Moses came back to his people, angry and grieved (7:150).

Passing through the ground:
‫ﺯَ‬ َ ‫ﺟﺎﻭ‬ / ‫َﺮﱠ‬ ‫ﻣ‬ (passing, being liberated, putting something behind) In the third group of the patterns of path, we examine verbs that represent the path of motion with the concept of passing through the ground in their stem. The figure in these verbs passes through the ground in the motion event, and it takes some time for it to leave the ground and for "going" to take place. One prominent example of this event is observed in the verse And We took the children of Israel across the sea (10:90). In this verse, the Israelites as the figure pass through the ground ( / aʿl-bʾāḥr) when the sea is parted. The verb ‫ﺯَ‬ َ ‫ﺟﺎﻭ‬ /ǧavʾāzʾā/ means passing through a specific, sensitive, and important location or point without any obstacle (Ibn Manzour, 2000, 5:326;Mostafavi, 2009, 2:142). The meaning of this verb clearly shows the path of motion with the feature of the middle of an important place.
This concept is also found in the verb َ ‫َﺬ‬ ‫َﻔ‬ ‫ﻧ‬ /nʾāfaẕa/ in the verse O ye assembly of Jinn and men! If it be ye can pass beyond the zone of the heavens and the earth, pass ye! (55:33). The verb َ ‫َﺬ‬ ‫َﻔ‬ ‫ﻧ‬ /nʾāfaẕa/ originally means passing and, then, being liberated (Farahidi, 1990, 58:189). In said verse, the Sky and the Earth are the ground, the groups of Jinn and humans (ye assembly of Jinn and men) are the figure, and the verb of motion is َ ‫َﺬ‬ ‫َﻔ‬ ‫ﻧ‬ / nʾāfaẕa / meaning passing whit liberation and redemption, and all these elements from the motion event. However, since the Quran assert that this passage and motion will not take place, no destination has been mentioned for it.

Multidirectional paths:
(scattering after congregating / scatting and turning something upside down) In the verbs, the figure stats its movement from the origin, but its motion when exiting the ground is accompanied by a scattering motion. In other words, the figure's motion after leaving the origin is not a straight line, but occurs in different directions. the verbs in this group represent the direction and path of the figure's motion in their stem in the form of multiple paths.
In the verse when you have eaten, disperse without seeking to remain for conversation (33:35), God tells Muslims that if they have been invited to the Prophet's house for a meal, do not stay long to talk after the meal and do not waste the Prophet's valuable time, and scatter after the meal; therefor, via a precise moral command, the Muslims are prohibited from congregating in the Prophet's house and they are prevented from turning his house into a place for debate and discussion; although the Prophet is too shy to tell you this, God feels no shame in expressing the truth (He is shy of dismissing you, But Allah is not shy of the truth) (33:35). In this motion event, the Prophet's house is the ground, the Muslims are figure, and the motion verb َ /fʾāntʾāšīrū/ denotes the path of motion with multiple direction; when the guests exit the Prophet's house, they each take up s different path and, therefore, the path of motion will be multidirectional.
There are numerous verses like this, such as His signs is that He created you from dust and behold, you became human beings, and are multiplying around the Earth (30:20) that denotes people's scattering after creation in farthest point of the Earth; or the verse Among His signs is the creation of the heavens and the Earth, and living creature that He scattered through them: and He has power to gather them together when He wills (42:29) which first discusses the scattering of all creatures after creation through the Earth, and then discusses the collection and aggregation of all creatures at the end of the world (qīyʾāmʾāh); that is; a motion that started from the origin with scattering through the Earth us finally ended when this scattering is collected and the creatures return to the origin (as noted before, especially when discussing ). Another pattern of motion is a vertical motion upwards or downwards. In many verses the path of motion of the figure is lexicalization in the verb stem with upwards and downwards direction. In this group of verbs, the figure selects the path upwards or downwards and moves towards the destination. The important point is the representation of the manner of motion and the existence of the component of manner of motion in path-lexicalizing verbs.
For instance, the verse if the climbing in the sky (6:125) is a scientific miracle in the Holy Quran; this verse liken the difficulty of accepting the truth and remaining in darkness and polytheism to the difficulty of human beings' movement in the sky and apace (Tabari, 1992, 8:22). As once flying in the sky or spaceflight were just a dream for human beings, today, ascending to high mountains is very difficult or even impossible without an oxygen cylinder. Similarly, the acceptance of truth and monotheism is very difficult or impossible for people who have besmirched their soul with sins and have lots its capacity and abilities.
‫ﻌﺪ‬ َ ‫ﺻ‬ /ṣʾāaʿʾādʾā/ originally means going to some height with difficulty (Farahidi, 1990, 1:282;Ibn Manzour, 2000, 3:252). In addition to lexicalizing the path of motion of figure (human beings) in the ground (the sky) upwards, this verb lexicalizes the manner of motion of figure, that is, with moving with difficulty, in the verb stem. In addition, with respect to what has been said in Section 4 about / fī / (representing different situations, both for the con-cept of destination and path, in the form of a capacity), one can claim that ascending through the sky means spaceflight, not mountain climbing or flying, because the movement of the figure, with respect to , is within the ground and upwards, and the destination can be the same as the ground(sky) which is more in line with the concept of spaceflight; on the other hand, flying or mountain climbing do not necessarily involve the motion of figure within the ground(sky), and not always ascending either.
6.1.6. Changing the path: (to turn one's back/rotation) In the final pattern of the path of motion, there are verbs that are represented in the verb stem by a change in the path of the figure in the ground. The figure in these verbs exits the origin; then some time is passed since the beginning of motion; and eventually the figure changes paths. The prominent example of this change in path can be found in the verse Those of you who turned back on the day the two hosts met (3:155) that discusses the Muslim's deserting the Battle of Uhud after hearing the rumor of the Prophet's death in the war. Here, the figure (a large group in the army of Muslims) consistently passed their path(fighting) before the rumor; however, after the rumor, they changed their course, stopped fighting, turned their back to the battlefield, and ran away.
By examining these six groups, it was found information on the path of motion is lexicalized in the surface structure by the concepts of exiting, returning, passing, upward/downward direction, scattering paths, and changing the path, in the Holy Quran.

Information on the manner of motion in the concept pf "going"
By examining the verbs comprising the motion event of "going", it is found that, in the Quran, information on the manner of motion is represented in the surface structure by five elements of status, speed, form, sound, and obstacle. In some examples, only the manner of motion is represented in the verb stem, e.g. in the verse His people came hastening to him (11:78). The verb َ ‫ﻉ‬ َ ‫َﺮ‬ ‫ﻫ‬ /ḥʾāráʾā/ represents the manner of motion (running quickly, with intensity, and anxiousty) in the verb stem. In the verse So they both proceeded until, when they were in the boat (17:71), the verb /īnṭʾālʾāqʾā/ means going with liberation, removing the obstacles, and emp-tying a place; here, only the manner of motion is represented in the verb stem, and the element of path is not present in the surface structure.
Still, like path-lexicalizing verbs in the previous section, there are some manner-lexicalizing verbs that can simultaneously represent both the path and the manner of motion in the verb stem. In addition, some manner-lexicalizing verbs can simultaneously represent one or more manners; e.g. the verse Rushing (to assault the enemy) in the morning (100: 3) expresses the speed of motion of the figure, and the word /mūġīrʾāt/ comes from the origin /ġaur/ which means suddenly attacking the enemy while riding (Al-Jawhari, 1984;7:327;Tabari, 1992, 30:178). Here, the figure (war horses) move through the ground and rush towards the destination; therefore, in this event, in addition to the manner of motion (rushing), the path of motion is represented in the verb stem.
In the verse when We decreed for Solomon death, nothing indicated to the jinn his death except a creature of the earth eating his staff, But When he felt, it became clear to the jinn (34:14), it is observed that the path of motion (falling from a height down) is represented in the verb stem in addition to the manner of motion of the figure (falling down). The frequency and method of representation of information on the manner of motion in the surface structure are given in Table 3.

Conclusion
The present study examined the figures in all the verses having the concept of the verb of motion of "to go". After extracting 114 verbs related to said concept, 88 verbs of motion were separated; it was specified that, of these, 22 were path-lexicalizing; 40 were manner-lexicalizing; and 26 lexicalizing both concept of manner and path of motion in the verb stem. The main objective of this study was to elucidate and analyzed the motion event of "going" in the Holy Quran. No similar study of the type and frequency of the verbs of motion and the information on path and manner in Quranic verses, specifically on the verbs denoting "going", had been conducted before. Attention to the results of the present study greatly help a deeper and more complete understanding of the Divine word.
The Quran is a book as well as a standard source of the Arabic language. According to linguistics and historians, this Holy book has contributed to the maintenance and survival of this language. Therefore, the conclusions in this paper on the meaning of the motion verb "to go" can be generalized to the contemporary formal spoken Arabic (al-fūs . h . ʾā); still, another comprehensive research on the standard Arabic language and other Arabic corpora is warranted.
This study did not aim to examine interpretation in order to help improve, enrich, or correct interpretation from a linguistic viewpoint, although, when needed, in some cases, explanations have been given about some verse. In fact, such articles try to extract primary practical information and prepare the raw material for use of other researchers, especially in the domain of interpretation of holy texts. Conclusions drawn from examining verbs denoting "going" are as follows: The first and foremost conclusion is that the extraction of at least 26 hybrid cases (the lexical interpretation of both elements of manner and path of motion in the surface structure) expresses the lack of comprehensiveness of Talmy's theory about the classification of languages into two groups of satellite-framed and verb-framed; in other words, one cannot definitively classify Arabic in either of the two groups because the component of path in the motion event is represented both through the verbs stem and through satellites in Arabic. Therefore, at least in the Quran, there is no inclination in Arabic towards said classification of verbs of motion.
In the verbs of motion in the Quran denoting "to go", there are various types of information on path and manner; these include transition (horizontal, vertical, and multidirectional) and rotatory motion (back and forth). Since the motion event of "going" requires displacement and transition from the origin to the destination, it was expected that the frequency of such verbs would be significantly higher in the Quran compered to verbs denoting a rotatory motion; a hypothesis which was confirmed. The use and frequency of verb of transition and rotatory can be found in the following chart. Based on the result, the concept of "path" in the motion event is sometimes represented with a preposition; therefore, preposition such as /īlʾā/, /fī/ and ‫ﻠﯽ‬ َ ‫ﻋ‬ /aʿlʾā/ play a major role in lexicalization of three elements of the path, i.e. the origin, length of the path, and destination. Examination of the representation of manner and path in verbs of motion that represent the concept of "going" in the surface structure revealed that, based on the path of motion, there are six patterns of in the form of motion schemata (exiting, returning, passing, upwards/downwards, scattering, changing the path). Moreover, based on manner of motion, there are five patterns classified into the concept of status, speed, form, sound, and obstacle.