فصلنامه مشکوه
پیاپی 126 (بهار 1394)

The right to have access to information and free circulation of news as one of the fundamental citizen rights is accepted in the present world. People’s access to information is among the rights whose provision is the government’s duty and to its benefit, as well. Today, making possible the legal access to formal information concerning the activities of the government officials and institutions is a basic part of the governances’ duties towards people and is a symbol of participation and democracy. Besides delving into the history and concepts of freedom and information, the present research tries to examine the principles, necessities, and the right to access information in the noble verses of the Holy Qur‘ān and analyze its limitation from the viewpoint of the Revealed Book. The present study indicates that many of the principles of freedom are referred to and emphasized in the Holy Qur’ān. Thus, in order to actualize the freedom of information, certain notions such as an accurate definition of the domain and exceptions of freedom of information, facilitating the access to information, protection of the whistleblowers, active and well-timed dissemination of information, and correction of the laws inconsistent with dissemination of information can be emphasized.

Besides the Divine division of the Holy Qur’ān into 114 chapters (sūra), according to the instructions of the Apostle of Allah (S.A.W.) in 9/630, the Qur’ān was divided into seven portions (ḥizb), as well: the first three chapters (Al-Baghara, Āl-i ‘Imrān, and al-Nisā) are included in the first portion; the next five chapters make up the second portion; the next seven chapters are the third portion; the next nine chapters are the fourth portion; the next eleven chapters are the fifth portion; the next thirteen chapters are the sixth portion; and the last sixty five chapters of the Noble Qur’ān, from Sūrat Qāf to Sūrat al-Nās, comprise the seventh portion, which the Great Prophet called it Ḥizb al-Mufaṣṣal. According to the teachings of the Prophet, Ḥizb al-Mufaṣṣal, from Sūrat al-Nās to Qāf is lubāb (epitome and inner core) of the Qur’ān that has been detailed in other six portions of the Qur’ān and is the gate to enter the Qur’ān. That is to say, the right path to the instruction of the Qur’ān and its interpretation begins from this section of the Qur’ān and ends up in Sūrat al-baghara. Negligence and ignorance of this paradigm instruction of the Holy Prophet, has left behind many damages in the field of instruction, promulgation, understanding, and interpreting the Qur’ān, which can be closely examined.

Can it be said that suppressing the anger in human relations prepares the ground for peace, mental health, and upgrading the culture? The present article is intended to answer the above question. The approach of this study is descriptive, which is carried out by collecting information from Islamic sources and scientific research sources with the help of analytical-documentary method. Examining the performed study indicates that there is a fundamental difference between the Islamic and Western perspectives as to how to face anger. From the Western point of view, the sick anger has to be cured but at the same time, anger should not be suppressed. In this viewpoint, the cause for anger is normally not taken into consideration. In Islamic traditions, however, suppression of anger is viewed as radically curing the problem. The findings of this research show that the outburst of anger not only would not help one’s health, but would also leave an undesirable effect on people’s mental health as well as their physical health, whereas studying some traditions related from the leaders of Islam show that suppressing one’s anger would not only result in one’s health and safety, but it would lead them to perfection of intellect as well.

Context (siyāq), one of the significant evidences related to discourse, enjoys the rational validity, was favored by the Infallible Imams (A.S.), and has always attracted the attention of the interpreters and the scholars of Qurnic sciences in exegetical discussions. While briefly examining the concept of siyāq, the conditions for its realization, and its variations, the present article has, with a descriptive-analytical method, researched about the application of siyāq in Tafsīr Al-Kāshif of ‘Allāma Muḥammad Jawād Mughniya. The method of the author of Tafsīr Al-Kāshif concerning siyāq is an indication of his belief in the siyāq of words, sentences, and verses; however, he does not believe in siyāq of sūras and has not dealt with it in any part of his interpretation, nor does he believe in the exclusiveness of siyāq as a general rule, as some other interpreters did, and even in some instances he interprets the meaning inferred from siyāq. Although in the interpretation of some verses he accepts the specific meaning of siyāq, he does not view it as a specific feature of meaning and believes in the generality of the verse. In sum, it was clarified that the rule of siyāq in Tafsīr Al-Kāshif has many functions, such as acquiring the meaning of the words; determining the meaning and purpose of the verse; determining the Revelation occasion; determining the addressees of the command; assessment of the interpreters’ views; determining the antecedent, and discovering the eliminated.

Distancing from the miracle and heritage of the Seal of the Prophets, the Qur’ān, and the infallible and purified Ahl al-Bayt paved the way for deviation of the Muslim community after the departure of the Prophet (S.A.W.). The disunity and the deviation developed among the umma due to negligence of the profound knowledge of the Divine source of Revelation and the conduct of the Infallible Imams (A.S.) has not yet left the Muslim community. In the meantime and given the necessity of preserving the unity of the Muslims in today’s world, the only liberating way for the seekers of true Islam, is holding on fast to the sīra and sunna of the Infallible Imams (A.S.), whose political and social life has not for a single moment been contrary to the rich verses of the Revealed Book of Allah. Close examination of the sīra of the most purified Zahrā (S.A.) and the sermons of her holiness, especially the sermon of Fadak, which symbolically represent her opposition to the deviation developed in the world of Islam, is the best path toward sublimation of public life and preservation of Muslims’ solidarity.The present research hypothesizes that by deliberating on the sermon of Fadak, the cause for the disunity among the Muslim community would be unveiled and the practical ways of extricating from it would be revealed in the strong and rich lecture of this matchless lady. Using the library and documentary method and with a descriptive-analytical approach, we intend in this article to delve into some parts of this noble sermon and explore the causes of the deviation of the Muslim community. The results of the research denotes that according to the sermon such elements as seeking worldly gains, feebleness, seeking power, secularism, turning one’s back to the Qur’ān, and failing to defend Imamate, and so forth, have been the most fundamental causes of the deviation of the Muslim community.

The advent of Islam coincided with the Arabs’ blind morale of tribal fanaticism and racialist arrogance. During his Prophetic Mission, the Apostle of Allah (S.A.W.) made great endeavor to remove this practice, but after his departure, the umma turned their back on the sīra of the Prophet (S.A.W.). When Imam ‘Alī (A.S.) succeeded to the Caliphate, he faced with this recondite problem. The present article seeks to answer the question as to what approaches Imam ‘Alī (A.S.) used to confront the tribal and racial fanaticism. It seems that he adopted two theoretical and practical strategies – as is necessary correction of any deviation. In theoretical strategies, the Imam (A.S.) clarified the origins of racism and the backgrounds of its formation, and stated the self-superiority, satanic temptation and comparing oneself with others to be the psychological and mental elements of fanaticism and discrimination and following the feeble-minded dignitaries and seeking welfare as the background for its formation. In practical strategies, Imam‘Alī (A.S.) employed three strategies of reviving the legal and social status of the discriminated groups, economic justice, and the transfer of the seat of Islamic rule from Makka to Kūfa.

The city of Mashhad is among the first cities in which passageways by the name of khiyābān (i.e. avenue) (Bālākhiyābān and Pāyīnkhiyābān) have been established. The urban managers of Mshhad and Astan Quds Razavi constructed a square around the premises of the Holy Shrine in 1308 sh/1929 in order to facilitate the traffic around there and to connect the main avenues of Bālākhiyābān and Pāyīnkhiyābān (lit. the upper and lower avenues); and for connecting the four sides of Mashhad, they established two other avenues called Tehrān and Ṭabarsī and added them to the square.After building the first square, the greatest difficulty that was the lack of connection between the Bālākhiyābān and Pāyīnkhiyābān was resolved; however, the increasing growth of population and the number of pilgrims in Mashhad prompted the expansion and widening of the first square in 1354 sh/1975. Eventually, the works carried out after the victory of the Islamic Revolution, including the establishment of the underpass, facilitated the traffic for the drivers and the traverse for the pedestrians and, on the other hand, expanded the area of the premises of the Holy Shrine and provided relative welfare for the pilgrims.

There are places on the migration route of Imam al-Riḍā (A.S.) from Madina to Merve and then to Tūs that are famous as Imam al-Riḍā’s (A.S.) station and place of footsteps. One of these residences has been located next to the noble sepulcher, which has become famous as qadamgāh, sajdagāh, qatlgāh, and ghuslgāh because of the Imam’s residence, worship, martyrdom, and major ritual ablution. The present article deals with searching into this sacred place and clarifying its appellation.