فصلنامه مشکوه
پیاپی 125 (زمستان 1393)

The two concepts of nifāq (alms-giving) and infāq (hypocrisy) are common in their roots, which in themselves show their semantic relation. This relation is also true concerning the verses of the Qur’ān. The writer attempts to explain this relation through a comparative study of these two concepts.With a library-descriptive method and analysis of the data obtained this way, the present research has concluded that these two concepts have contradictory relation to one another; that is to say, hypocrisy prevents alms-giving and the latter can be effective in uprooting the former, as well. That is because such attributes as miserliness and seeking worldly gains in the hypocrite cause him to become attached to the world, make it hard for him to break away from the worldly possessions, and abstain from alms-giving. On the other hand, alms-giving would cause love of this world to diminish and result in the gradual destruction of hypocrisy in the person, since the hypocrite’s main characteristic is his attachment to the world and by destruction of this attachment, alms-giving can prevent hypocrisy.

A very important concept that has constantly drawn the attention of human societies and civilizations and has a special status in Islamic school of thought, is the concept of responsibility and acceptance of responsibility in various life areas. That part of the imperatives of the Islamic school of thought, which refers to human obligations and social tasks or warns against the consequences of avoidance of responsibility, concerns human responsibilities in various life areas.One of the responsibilities that has been of special interest to Islam and it has provided efficient approaches to it, is the responsibility of the statesmen and the administrators and the necessity of their responsible look at people and their own subordinates within the ruling system.The present research intends to discuss the most important responsibilities of the statesmen and managers and leave it to the general public.

The interrelation of faith and action is one of the emphatic and principal doctrines of the Qur’ān and traditions. There may have been two origins for this crucial aspect: 1. Prevention of the creation of deviated impressions in the nature of faith; 2. Establishment and preference of culture of pragmatism. Apart from theological discourses in the epistemology of faith, in the atmosphere of the traditions of the Holy Prophet (S.A.W.) and the Infallible Imams (A.S.), faith is seriously correlated with action, and this action is the foundation for perfection of faith and increased efficacy. An example in this regard is a tradition related from the Holy Prophet (S.A.W.) about the signs of perfect faith. All these signs are the basis for the hypothesis of the following writing, “Faith becomes perfect in the presence of action (whether a mental action or performance of an action) and the faithful person achieves a logical and behavioral moderation in all dimension; so that all his movements and thoughts appear to be wisely. The research method employed in this article is of content-analysis type and description of the propositions of the tradition.

Understanding and insight in light of the guidance of the Qur’ān and the Ahl al-Bayt (A.S.), have genuine signs which would lead to human happiness. Denotation of the supplication, “Allāhumma ‘arrifnī nafsak …” (O Allah! Make Yourself known to me …) to the necessity of knowing the Imam for knowing the Prophet and God, is very alarming; it regards knowing the Imam as an introduction to guidance and deliverance from being misled. This research is intended to delineate a secure entrance to the future that is supposed to lead to the sovereignty of the pious on earth. In this approach, knowledge about the Imam and awaiting his reappearance denotes the capacity for foreseeing and moving toward the path, the manner and rules of movement; as the real awaiter is the one who knows the rights of the Imam and the rules of moving towards reappearance. Thus, the strategy for entering the promised future is an epistemological strategy based on mindfulness and awareness; and, it can even be claimed that the increase of the maturity and awareness of the followers would cause the decrease in the awaiting period.

It is necessary, according to the Islamic doctrines, that reformation to become pivotal in all social movements and revolutions. This reality is observable in the greatest reformative movements and revolutions of history, i.e., Divine Missions of the Prophets. For this reason, it can be said that the reformative movements in Islam have always been developed with reliance on the Qur’ānic and narrational teachings. The history of these movements obviously suggests this reality. There are some factors in the Holy Qur’ān and the sayings of Imam ‘Alī (A.S.) in Nahj al-Balāgha that can be considered as components for the victory of these movements. In this article, some of the most significant of these factors are touched upon, such as faith, patience, unity, brotherhood, knowing the enemy, strength, public participation, assistance from the unseen world, justice seeking, learning from one’s past mistakes, and the way they play a role in victory.

One of the Qur’ānic words that is not used in its comprehensive and exclusive meaning in our society but an imperfect meaning of it is presented, is the word shahādat, which is employed in the Qur’ān in several parallel meanings. It is used in different verbal and practical methods as well as meaning to witness Islam in various ways, including with the help of intellect and with the help of religious law (shar‘); to observe and to be insightful of other people’s actions; and meaning to be killed in the way of Allah, which is its renowned meaning. In this research, the intertextual and semantic relation of the word shahādat is delved into.

Museums in the modern era have been the outcome of some mechanisms taken place in the world since centuries ago. Researchers believe that collections constitute the foundations for museums and that they have traced these collections back into palaces, churches, and mansions of the Renaissance period. In Iran, Nāṣir al-Dīn Shāh prepared a museum in Gulistan Palace for the first time in 19th century and since he had obtained its model in his travel to Europe, collections and keeping collections in Iran was not studied as it should have been; and the history of museum in Iran was merely traced back to this museum. Relying on Astan Quds Razavi as a collection of Iranian art and industry, this research will examine the reason for the development of this collection and present its works to the addresses and the pilgrims on the basis of the historical documents and with the historical research method and recount the history of museum in Iran from an alternative perspective.