فصلنامه مشکوه
پیاپی 119 (تابستان 1392)

Divine Knowledge is one the essential attributes of God and the most important point of difference between the Divine and secular man concerning the First Source, and believing in it has a significant role in human life. It creates hope and certainty in humankind, gives them trust and tranquility, keeps them away from evils and indecencies and purifies their souls, because they know God to be both present and overlooking and aware of the exterior and the interior.In this article, at first the acquired knowledge and the knowledge by presence are explained and then, the mode of Divine knowledge, including the essence and the like and their reasons, are dealt with. Some remarks along with the rational and scholarly evidences about the expanse of Divine knowledge and its infinite spread have been expressed here and some of the misconceptions and the responses to them have been touched upon. Meanwhile, a brief comparison has been made between the Torah, the Bible, and the Qur’ān; and finally, the holy verses of the Qur’ān and the traditions of the Infallible Imams (A.S.) have been presented.

With a deliberation on the commentary of the āya, ﴾We shall have you recite [the Quran], then you will not forget [any of it] except what Allah may wish. Indeed He knows the overt and what is hidden﴿ (Q. 87:6-7), we encounter various problems, due to the fact that the exegetes have tasked themselves to provide a specific justification for it so that the āya may be clearly understood as complying with the Prophet’s (S.A.W.) infallibility. However, such justifications have sometimes been reasonable and at other times no justified reasons have been mentioned for it. In this article, first, the meaning of the āya has been studied from different perspectives and the viewpoints of the exegetes, the ḥadīth experts, and theologians have been chronologically dealt with in this respect and made clear that the discourses mentioned under the āya have had the most development with regard to the historical trend and the prevalence of theology in recent centuries and seem to be closer to the most preferable view.

Description of utopia (al-madīnat al-fāḍila) is one of the notions that various scientists, including Muslim scholars, have dealt with throughout history. Meanwhile, Islam conveys Revelational and rational teachings portraying the utopia yearned by humankind. The chain of Muslim utopists begins with al-Fārābī and extends to the present era, with Ayatollah Javādī Āmulī as one of the most recent utopist thinkers. Aiming at explicating his utopian opinions, the present research has studied his utopian pattern of thinking while using the descriptive-analytical method to present a general frame of reference for identifying the key points of a utopist and the relation between those The Structurology of Ayatollah Javādī Āmulī’s Thoughts concerning Utopia points. As one of the contemporary Muslim thinkers and philosophers, Ayatollah Javādī Āmulī believes that it is possible to create an Islamic government (ḥukūma) with a specified engineering during the Occultation. Similarly, Valī al-‘Aṣr (Imam Mahdi – Aj.), as a perfect human being assuming the ḥukūma, will actualize the potential of Divine Vicegerency status in human beings. The utopia that will eventually be created will be regarded only as a crust, which is the average goal of human creation; whereas the soul of that utopian community is the perfect man.

Righteous act is one of the most frequently used issues in the Qur’ān to make man realize that his attempts would be influential in achieving happiness both in this world and the Hereafter; and that the consequences of one’s actions will undoubtedly return to the perpetrator. However, it is to be noted that the righteous act, like any other act of decency, is prone to certain damages that can repel it from the domain of good acts and neutralize all the attempts of the performers of those acts. This article is an exposition of the damages that the Holy Qur’ān has made human beings aware of by its verses. Vanity, condescension, apostasy, and lassitude are regarded as among the most important damages.

The Qur’ān is a book of guidance. Its doctrines are achievable in case that the approach of its addressees would be epistemological. Otherwise, it is abandoned and irrelevant to the individual and personal life. This brief writing takes a deliberate look at the proportion between the volume of Qur’ānic activities (particularly in research field) and its application to conformity to the behavioral and ideological culture and the degree of our impressionability from them, which seems to be unsatisfactory. Some points have also been made as working procedures.

The Shī‘as give a great importance to the interpretation by the Ahl al-Bayt (A.S.) and regard their words in the explanation of the Qur’ān identical to the words of the Apostle of Allah (S.A.W.). But what is the Sunnī’s attitude towards their interpretation? In other words, how have the Ahl al-Bayt (A.S.) affected the Sunnī’s interpretation of the Qur’ān?Since the degree of reception and impressionability of the Sunnīs from the Ahl al-Bayt (A.S.) in narrational interpretation is obvious, we have examined here the narrational interpretation of Shawāhid al-Tanzīl li Qawā’id al-Tafḍīl, because it is a thematic interpretation about the Ahl al-Bayt (A.S.) and an outstanding and premium in this respect. Thereby, besides stating the significant features of the interpretation of Ahl al-Bayt (A.S.), we have also studied a number of traditions that are the words and actions of the Imams (A.S.). The conclusion arrived at shows that the number of the exegetical traditions of the Ahl al-Bayt (A.S.) in Shawāhid al-Tanzīl li Qawā’id al-Tafḍīl is far more than its number in all the six Ṣiḥāḥs (Ṣiḥāḥ al-Sitta). Also, as a Sunnī author, the writer of this tafsīr gives a great importance and validity to the Ahl al-Bayt’s (A.S.) interpretation.

Human society has always been in need of reminding and admonition; thus, it is worthwhile to take a glance at the moralistic message of Imam al-Riḍā (A.S.) to ‘Abd al-‘Aẓīm Ḥasanī.Neglecting Islamic morality and religious teachings is among the damages and hazards that threaten our Islamic community. Therefore, it seems necessary to examine and analyze the content of the message containing profound moral admonitions, as a brotherhood charter in seven aspects.

Golden tiles are among the exquisite assets and one of the evidences concerning the history and antiquity of the Holy Shrine of Imam al-Riḍā (A.S.) and the city of Mashhad. A major part of these tiles date back to the 6th/12th to 8th/15th centuries. A large number of these tiles are still preserved in their original places and a number of others, including the niches (miḥrābs), have been transferred to the AQR Museum. This article briefly introduces the golden tiles of the Holy Shrine, their origin and place of manufacture, the tile workers, the tiles themes, the tourists and the historians who have described them, and the present condition of the tiles.