درخت حوزه‌های تخصصی

Since ancient times, human identification has been of paramount importance, and various methods have been employed to achieve this goal. Over time, advancements in science have mathematically and scientifically proven the uniqueness of fingerprints, making them the most common criterion used by identification systems today. The Qur’an, in many verses, addresses the concepts of the afterlife, the resurrection of the dead, and the accounting of human actions. A fundamental requirement for this accounting, whether for reward or punishment, is the accurate identification of individuals. In verses 3 and 4 of Surah al-Qīyāmah, God emphasizes the precision of human recreation, even down to the restoration of banān (often interpreted to mean fingertips). The primary objective of this research is to answer the question of whether the restoration of banān in the afterlife can be interpreted as the restoration of each individual's unique fingerprint. Employing a descriptive-analytical approach and an interdisciplinary perspective, this study examines the correlation between Qur’anic concepts regarding the restoration of banān and scientific findings in the field of biometrics, particularly fingerprints. Historical records indicate that fingerprints have long been of interest to humanity; however, the mathematical and empirical proof of their uniqueness was not established until the 17th century. The findings of this research suggest that by referring to the  restoration of  fingertips, the Qur’an has  drawn attention to a feature that, while its intricacies were apparent to people at the time of its revelation, was not fully understood in its unique nature. In other words, God has alluded to a unique feature whose complexity and difficulty of restoration were comprehensible to the people of that era but have, with scientific advancements, become the most common and accessible biometric method in the world today.

This study examined the translation of Quranic metaphors based on Mandelblit’s (1995) Cognitive Translation Hypothesis (CTH), including a metaphors translation model, summarized as three plans: (a) similar mapping conditions (SMC) with the same or similar wording in translation, (b) SMC but with different wording in translation, (c) and different mapping conditions (DMC). Forty-three Quranic metaphors and their translations by Saffarzadeh (2001) and Arberry (1955) were selected randomly and explored to see in what plan their CTH Quranic metaphors could be placed and how they translated them. Twenty-one metaphors turned out to be SMC and 22 were DMC. Twelve metaphors could be SMC and were rendered in similar wording, four could be SMC and rendered literally by both translators, three metaphors could be SMC and translated in similar wording by Saffarzadeh, three could be SMC and were translated literally by Arberry, and no SMC metaphor to be translated in different wording by either. Also, out of 22 DMC Quranic metaphors, 21 were rendered literally by both translators and one in different wording by both. It was concluded that SMC and DMC conceptual metaphors in Arabic-English conceptualization exist in the Quran, and similar conceptualizations facilitate metaphor translation, while differences can do the opposite.