درخت حوزه‌های تخصصی

The story of Adam has been a site of debate among religious scholars for various reasons. In this context, examining how commentators engage with the text and articulating their logic of understanding play a significant role in acknowledging the evolution of thought in interpretation. A cognitive triptych by Ayatollah Javadi Amoli regarding the understanding of "The world, human beings, and knowledge" in relation to verses 30-34 can guide us towards this important discourse. The tripartite focus of understanding logic in this story centers on anthropology and defining the characteristics of the perfect human in his relationship with God as the Creator of the Caliphate, and with angels acting as the disciples of the Caliph. From this perspective, the faculty of knowledge of names, which is the source of Caliphate, is endowed in all humans, and the will is the factor that fosters human dignity or conceals it, leading to a fall into bestiality and wickedness. This scene, from a cosmological viewpoint, is transcendent in time and free from the possibility of error, contrasting with the material world as the place of the human elemental body and the origin of its evolutionary movement. In the epistemological dimension, the commentator believes in the existence of levels of knowledge based on the nature of the objects of knowledge across longitudinal realms. Accordingly, the realm of proclamation exists in the intellectual realm and the rights of humans within the status of the self-sufficient being and the realm of the soul. From his perspective, the story of Adam is a case of an external personal matter and informs of a divine and continuous tradition in creating a Caliph on Earth. His departure from the theory of corporeal creation and spiritual permanence in explaining the realms of the soul is also noteworthy in this narrative. The commentator’s statements show the influence of the content of Shia narratives, alongside a prominent application of mystical and philosophical teachings and assumptions

Due to the ambiguity, complexity, and context-sensitiveness of discourse markers, their presentation becomes more comprehensive in the process of translation. Additionally, Qur’anic discourse markers enjoy a special delicacy. This article thus investigated the translations of the Qur’anic elaborative discourse marker <em>wæ</em> in two Persian and English translations by Ali Maleki and Tahereh Saffarzadeh, respectively. To this end, 1475 examples of this discourse marker from six randomly selected ajzā of the Qur’an were analyzed using a descriptive and qualitative method. The results show that in numerous cases this discourse marker has not been translated literally but the translators have translated it communicatively, dynamically, and constructively by appealing to different linguistic procedures and by applying 118 different categories and combinations of various contrastive, inferential, temporal, and elaborative Persian and English discourse markers. The translators' approaches affirmed that translation is a dynamic and innovative discourse construction and structuration process influenced by the context of the natural processing of language in social contexts. It is so because of the versatility and dynamicity of interlocutors’ mental conditions and world knowledge as well as the situational circumstances that have bearings on the interpretation and application of meta-communicative elements by translators.