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Collocation is the utilization of two or more words, often with a high frequency, with one another, provided that the frequency should be significant enough in order not to be labeled accidental. This linguistic phenomenon has been attracting several translation scholars contemporarily; stimulating them to closely scrutinize and observe the translation of these collocations in different books. This study, with the help of a descriptive and analytical method, aims to study these adjectival and genitive collocation and its translations in the Holy Quran. In the first place, 55 adjectival and genitive collocations from the Quran and its ten contemporary translations were extracted which were later criticized and analyzed. The results of the study indicate that the translation ignorance of these Quranic collocations, as units of translations, have not only brought about various translations of the same collocations, but also has lead to the emergence of the same form of translation of various collocations with different meanings. In conclusion, some suggestions to remove these challenges have been offered. For instance, prefabricated equivalences for these collocations could be prepared to be referenced to in order to come up with translations which are along the same lines.

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Nature and its elements play a critical role in the intellectual system of the first man. The plant is one of these natural elements that has appeared in parallel and with similar functions in the mythology of different nations. Hence, it has been transmitted to the next generations as an ideological heritage, and due to its symmetry with human nature, they have found a same and sometimes identical form in the of nations. The comparative review of mythological plants and their functions among the myths of various nations can illustrate the role of nature, especially the familiarity with its common source in human mythology making. The results of the research show that the range of plant function, from the myth of creation and its manifestations in the mythology of the plant goddesses, the process of birth and rebirth of mythical heroes and even their function in the transformation or giving a divine nature to human beings; like the attachment of invulnerability and immortality to human beings up to the myths of death and plant resurrection of the holy super humans belong to the perception of human-plant relationships in the mythology of nations and their relation to the worldview of the triple social systems of the mythical age. Based on this pattern, most of the mythical traditions of the plant world are based on the insight of the clerical class that has been created for the subconscious to preserve their birth, life, and ritual continuity in the form of sacred philosophy of life.

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One of the difficulties for the addressee who encounters theosophical texts is the inability to comprehend the experiences gained by the theosophist. Regardless of language and scientific understanding of linguistic signs, it is impossible to discover how to make sense of the phenomenal world in theosophical discourse. In line with Heidegger who considers language the house of being, the truth of theosophy is also manifested in language; but for some reasons like the inability of language to express experiences, obstacles in the way of understanding the truth and theosophical experiences, the difficult topic and the extraordinarily of theosophist’s experiences, etc. theosophical language seems difficult and complicated to find. Especially in theosophical discourse, the theosophist/subject as an agent and narrator of theosophy encounters different objects. On the one hand there is the sensory phenomenal world and his sensual experience and on the other hand, we see his mental-theosophical experience which is the interansferable and immediate part of his experience. In this research and in the framework of phenomenological, linguistic and philosophical insights of Eric Landowski the authors have tried to decipher the process of signification of the phenomenal world in two attitudinal systems called Pantheism and Intuitionism in theosophical discourse. Ontologically speaking, the theosophist/subject portrays his relation to the world/text from two viewpoints which are existential and intuitional in nature. As a subject, he makes sense of the phenomenal world in new ways and consequently he will have a different process of birth and semiotic acquisition in front of himself. In this research it has been tried to apply some considerable principles and phenomenological basics in mystical discourse and the relationship between subject and object and subject to the text of the world. Concepts such as Perception, the sensitive, Lived experience, interaction of subject and object, Presence, mental perception  and the way we look at phenomena, co-presence, the importance of motivation and Social requirements, etc., have paved the way to the study and analysis of the meaning and perception of the mystical discourse. This approach gives us the opportunity to focus on the subject and the object and the relationship between them. The present study provides a context for better understanding of meaning and phenomena. Based on discursive and phenomenological perspective, the present study attempts to examine the mystic-subject semiotic approach to the text of the world of phenomena in the field of theoretical mysticism. Therefore, the combination of mysticism discourse in this article refers to theoretical mysticism and mystical foundations based on ontology. The main objective of this paper is Rereading of how to produce meaning in two intuitive and existential approaches and in the language of mysticism, which have been done in the theoretical framework of Eric Landowski. This approach answers the following questions in this research:
How does the mystic look at the world of phenomena shape the subject view?
- How is it possible to establish a relationship between the meaning in the discourse of mysticism with the mystic thoughts and perceptions of mystical experience?
- How the presence of subject and two-way interaction cause to create meaning in mysticism?
 The type of mystic view answers these questions; since the alterity and the object in the world of phenomena are determined by a reference point, and in the discourse of mysticism, this reference point is the mystic presence and narrator of mysticism who plays the role of an independent and dynamic subject.This semiotic process is undoubtedly based on the ontological view of the subject about the category of existence and its multiplicity in two mystical attitudes; that is, the view of intuitive unity and existential unity. The first factor in the difference between the processes of giving meaning to the text-world in these two mystical systems is the mystic-subject point of view, which creates two completely different way of the Scheduled and unity. The difference in the type of meaning of the text-world between the intuitive and existential mystic has continued to make difference between all the mystical beliefs such as having an instrumental view to phenomena or interaction with them, the concept of annihilation and the concept of theoretical and practical mystical education.