فصلنامه مشکوه
پیاپی 113 (زمستان 1390)

Necessity, principles, and quality of motivation, are three main parts of this writing. In the first part, the issue of creating motivation for active work in social systems is touched upon; in the second part, the principles for determining methods and procedures are taken into consideration. In this part, four principles are briefly elaborated, which include: interrelation of human forces; conformity of the individual and the crowd; conformity of the motives and the motivated; and the direction of the association of human forces. The third part deals with the function of motivation in two intellectual and practical domains. In the first domain (explanation of intellectual system), the theoretical quality of motivation in the social system is dealt with under four headings of “delineation of goals and expectations”, “delineation of principles and motivations”, “delineation of means and the motivated”, and “delineation of relations and functions”. In the second domain (actualization of practical system), the practical and objective actualization of a desirable social system is further reviewed.

The animals’ resurrection is one of the issues brought up while discussing about Resurrection. Likening animals to human beings, the Holy Qur’ān has proved their resurrection. From the viewpoint of ‘Allāma Ṭabāṭabā’ī, the similarity of animals to human beings is in their enjoyment of consciousness (shu‘ūr) and a kind of reasoning power; and the reason behind their resurrection is petition of rights. Fakhr Rīzī has implicitly accepted this similarity; however, he has not made any specific comment about the purpose of the animals’ resurrection. Proof of free will, obligation, and special rights is among the outcomes of accepting animals’ resurrection.

The late Kulaynī, in his Al-Kāfī, has profusely related ḥadīth through his master, Muḥammad b. Ismā‘īl b. Shādhān, to the extent that some have counted them to be 831 traditions. Muḥaqqiq Ardabīlī (d. 993/1585) has regarded Muḥammad b. Ismā‘īl b. Bazī‘ as Kulaynī’s master and Fāḍil Ardabīlī (d. 1101/) believes that Kulaynī has narrated ḥadīth from Muḥammad b. Ismā‘īl Barmakī.In this article, both approaches have been refuted with a descriptive-statistical method and proved that Kulaynī has related ḥadīth from Ibn Bazī‘ through three or at least two intermediaries. If it is meant to be the Ibn Bazī‘ who died in the lifetime of Imam al-Jawād (A.S.), then the late Kulaynī must have been contemporary to Imam al-Riḍā (A.S.) up to Imam al-Mahdī (A.S.). With this assumption, he had managed to meet the Imams (A.S.) in person and narrated the traditions directly or at least through one intermediary from them, since the sublimity of sanad and small number of intermediaries are intended-for and desirable. Nevertheless, Kulaynī was from a generation after Barmakī and always related ḥadīth from him through Muḥammad b. Ja‘far Asadī. Delving into various evidences, the present article seeks to confirm the view that the late Kulaynī’s master had been Muḥammad b. Ismā‘īl Bandaqī Nayshābūrī.

In his Fī Ẓilāl al-Qur’ān, Sayyid Quṭb gives special importance to such Sūras as al-Mā’ida, al-An‘ām, al-Tawba, which deal with the social structure of Islamic community and the relationship between the Muslims and non-Muslims. The verses 29 to 35 of Sūrat al-Tawba are of special importance because of its strong tone towards People of the Book in general and the Christians in particular. He knows the purpose for the Revelation of these seven verses to be devising specified instructions for the relation of the Islamic community with the Jews and Christians and presents an interpretation in this respect. Nevertheless, his viewpoints dealing with the history of Christianity, especially the existence of Christian denominations in Arabia simultaneous with the advent of Islam and the Prophet’s relationship with them as well as the character of Paul and the issue of Gospel as brought up in the Holy Qur’ān, are worth deliberation. Using report-analysis method, the present article seeks to bring up Sayyid Quṭb’s viewpoints in this respect.

The impact of people’s ideological beliefs in analyzing such issues as rijāl (science dealing with transmitters of ḥadīth), exegesis, and history is undeniable. In this article, it is tried to clarify three issues: First, a definition of the ideological beliefs is to be presented.Second, the domains and efficacy of the ideological beliefs in the field of history should be delineated.Third, some examples of efficacy have been pointed out to clarify that so long as in analyzing historical issues the ideological beliefs of the historians are not properly examined, we would be witnessing consequences, however negative they may be, in the field of history. Meanwhile, mentioning the examples would remind the researcher to be cautious in criticizing and analyzing the reports, which revolve around the sacred characters.

Family descendants of Imam Mūsā al-Kāẓim (A.S.) through the progeny of Hamza b. Nūsā al-Kaẓim (A.S.) are among the Sādāt who entered Mashhad since fourth/tenth century and undertook the management of the Holy Shrine and the chieftainship of the Sādāt. They kept this important position toward the latter days of Timurid period. At this period, Sādāt Raḍawī, i.e. the progeny of Mūsā Mubarqa‘, son of Imam al-Jawād (A.S.) gradually began to replace the former, until the Safavid Shāh Tahmāsb I made some alterations in the Holy Shrine’s establishments and appointed some custodians there on his behalf. Although not appointed as custodians, Sādāt Raḍawī continued to hold positions in the Holy Shrine’s administration. This article tries to reconstruct the genealogy of Sādāt Raḍawī (descendants of Imam al-Riḍā – A.S.) and clarify the role of each one of them in the Holy Shrine’s establishment.