فصلنامه مشکوه
پیاپی 116 (پاییز 1391)

Once in a while, the antagonists of Islam hurt the feelings and religious emotions of the Muslims by a coordinated plot. Some time ago, they displayed shameful insolence towards the Holy Prophet (S.A.W.) by showing a disgusting and offensive film on the Holy Prophet (S.A.W.).In response to this insult and inspired by Sūrat al-Masad, the writer of the present article states that there is a total similarity between the motives of Abū Lahab in the early days of Islam and those of the producers of this film; with the difference that the enmity of Abū Lahab and his wife happens in the age of Paganism, whereas the enmity of these insulters is taking place in an era in which its statesmen claim supporting human rights and respecting religious sanctities.

The expressive style of the Qur’ān is in such a way that presenting its deep meanings and concepts is not possible except by adding exegetical phrases to them. In order to explain some verses, the translators have used manifested addenda in their translation. These addenda have often been made with reference to commentaries, books concerning the occasions of revelation, or theological (kalāmī) and doctrinal (uṣūlī) discourses. The present article has analyzed and reviewed the exegetical addenda to some verses of Sūrat al-Kahf and Sūrat al-Maryam by six Qur‘ān translators: Ilāhī Qumshi’ī, Khuramshāhī, Ṣaffārzāda, Fūlādvand, Mishkīnī, and Makārim Shīrazī with respect to the existing interpretations and traditions. In this respect, first, the verses and their translations are extracted, then the exegetical theories for explaining the translator’s task are set forth, and finally, the analysis and review is performed on the basis of the interpretations of each one of the verses. In the meantime, Mishkīnī’s translation is found to be in the highest harmony with interpretations and ideological contentions.

With his precious sayings and actions, Imam ‘Alī b. Mūsā al-Riḍā (A.S.) has provided his companions and followers with lessons of bravery, self-sacrifice, and martyrdom-seeking in two direct and indirect ways. Searching into and introducing this dimension of the magnanimous Imam’s personality, to which little attention has been paid, along with introducing some of his companions who lived brave and self-sacrificed lives, can enhance truth-seeking and self-sacrifice spirit in the followers and devotees of the learned of the Prophet’s (S.A.W.) Household (A.S.).

In the heart-rending tragedy of Karbalā, Zaynab Kubrā (S.A.) achieves the status of the perfect human being who views the martyrdom of her brother and his companions as “beautiful”.It is tried, in the present article, to explain the status and personality of Ḥaḍrat Zaynab (S.A.) on the basis of Islamic doctrines and the teachings of the Qur‘ān as well as recognition of her intellectual thinking in relation to her wisely saying, “Mā ra’aytu illā jamīlā” (I saw nothing but beauty). What is of most importance besides her personality characteristics, is her profound insight concerning the tragedy of Karbalā, especially ‘Āshūrā and the elucidation of the nature of such issues as spiritual chivalry (futuwwat), light and martyrdom, beauty (ḥusn), the status of love, and the manifestation of love in the sermon of this noble lady. The research method is that of analytical-comparative and the sources have been compiled by library method using the viewpoints of religious thinkers and from an Islamic arts perspective.

Ever since Islam found its way into India, the Holy Qur’ān attracted the attention of the Muslims in India, as well. On one hand, the translation and interpretation of the Holy Qur’ān into various languages, and on the other hand, establishment of educational, propagational, and research centers in the field of sciences and knowledge of the Holy Qur’ān became prevalent throughout India. Writing and compiling a great number of Qur’ānic works and training thousands of commentators of the Qur’ān, Qur’ān researchers, and Qur’ān reciters, are the outcomes of these attempts and endeavors. The pinnacle of this Qur’ānic movement is quite obvious in its variety of Qur’ānic interpretations in terms of school, methodology, inclination, style, and language.

Fayḍ Kāshānī, the great Imāmī jurisprudent, ḥadīth scholar, philosopher, and mystic of the eleventh/seventeenth century and Abū Ḥāmid Ghazālī, the philosopher, theologian, jurisprudent, and one of the great Sunni scholars of mysticism of the fifth/eleventh century, have both dealt with the way to engage in devotional acts and spiritual journey towards Allah’s Presence. Fayḍ, due to his strong loyalty to the religious law (sharī‘a) established by the Holy Prophet (S.A.W.) and the Purified Imams (A.S.), and Abū Ḥāmid, for his firm belief in Sufism, have each presented a particular procedure for practicing self-mortification and self-discipline and, in general, spiritual journey. Despite their substantial disagreement as to how a disciple is to struggle against the carnal self and to practice self-discipline in the beginning of spiritual journey, these two mystics have common grounds in terms of dealing with spiritual journey towards God and purification of the heart of all other than God. This article examines and analyzes the differences and similarities of Fayḍ and Ghazālī in this respect.

Many of the historical objects preserved and displayed in Astan Quds Razavi Museum are somehow influential in clarifying some aspects of AQR’s history. One of these collections of objects is the candleholders of the Safavid period related to the lighting of the Holy Shrine and the affiliated places. This collection has specific features in terms of form, inscriptions, and decorative reliefs. Written according to the field and library studies, this article examines a candleholder base belonging to the Safavid period dated 946/1539 in respect to its form, reliefs, and inscription and introduces it and its place of use with reference to the inscriptions carved on it.