فصلنامه مشکوه
پیاپی 133 (زمستان 1395)

This writing has tried to reexamine the Qur’ān’s approach in the way it mentions the name of people, an issue by whose approach some have achieved undesirable and incorrect conclusions as of the Qur’ān’s distortability and some have also made the claim of Imam ‘Alī’s rightfulness on the condition of the existence of his name in the Qur’ān. The studies carried out indicate that the Qur’ān’s method in this subject is engineered according to the attribute originality with the aim of establishing their focal presence of the Prophet in the realm of exegesis and the executorship (wiṣāya) of Imam ‘Alī. The examples examined about the names unmentioned in the Qur’ān concerning the close relatives of the previous Prophets have consistent similarity with the attributes that are so evident in Imam ‘Alī.

The present research uses the descriptive-analytical method to examine some aspects of the story of Prophet Moses (A.S.) meeting with Khiḍr (A.S.) that have been disagreed by the interpreters of the Qur’ān. Thus, after examining the opinions of forty interpreters from among the two major sects (farīqayn = Sunnīs and Shī‘as) under the verses 60 to 82 of Sūrat al-Kahf, various opinions under the following eleven controversial headings are stated and the selected view is announced at the end of every section: “Prophet Moses (A.S.) or someone else”, “Prophet of Allah or Friend of Allah”, “the quality of the fish and its coming back to life”, “Prophet Moses (A.S.) being more learned or Khiḍr”, “the place of the orphans’ village”, “the kind of the orphans’ treasure”, “possibility or impossibility of occurring oblivion for the Prophets”, and “the wisdom behind Khiḍr’s actions”. The most eminent conclusion of the research is that, according to the Qur’ānic and narrative doctrines, one should, on one hand, forgo insisting on disagreements that have no impact on people’s guidance – like disagreement on the names of places – and on the other hand, avoid going to extremes in disagreements concerning intuitive issues – such as the Infallibility and knowledge of the Prophets and the wisdom behind Khiḍr’s actions.

In this research, various viewpoints on the validity of the medical traditions as well as the criterion for accepting and practicing them are critiqued and the acceptable theory is elucidated.
This research uses the descriptive-analytical and library method to pathologically study the various approaches of the scientists to the medical aḥādīth and to critique their principles and reasons.
Belief in the knowledge of the Apostle of Allah (S.A.W.) and his spiritual heirs (awṣiyā) as being infallible and Revelational, requires accepting and practicing their traditions on any subject, including medicine; even though the teachings expressed in these traditions are from their own experiences or those of others.
Although for accepting medical aḥādīth there is no options other than assessment of the validity of their sanad and texts with the touchstone of the Qur’ān, other valid traditions, reasons, and scientific experiments; critiquing the text and evidences, the conditions of issuance of the ḥadīth, and employment of rules on ḥadīth appreciation (fiqh al-ḥadīth) are more important, otherwise the approach to medical aḥādīth would go to extremes, resulting in the medical sciences and the health and sanitation fields being deprived of the true and precious teachings of the medical traditions.

Having been prepared with descriptive-analytical method and based on library studies, this research is intended to touch upon the semantics of types of “Satan’s steps” (khuṭuwāt al-Shayṭān) in the Holy Qur’ān. With regard to the verses of the Qur’an, the Satan’s steps can be briefly defined as man’s being misguided by the Satan, which takes place in a gradual and accurate course of time. In this writing, several models of different Satan’s steps are introduced that each has been semantically studied in a methodical manner and some of their instances in the Qur’ān are mentioned. The models are as follows: 1. Winding movement of the Satan around the Straight Path, 2. The deviated-circular movement of the Satan around the Straight Path, 3. The deviated-transferring movement of the Satan on a steady line, 4. The deviated-transferring movement of the Satan on a curved line, 5. Deviation from the Straight Path on a hidden line. The Satan’s movement and some of its instances are: the gradual expansion of the sins’ scope; slow movement with slight angle of deviation; innovation and expediency; insanity resulting from contact with the Satan, non-recognition of the Satan, creating fear, etc.

Religion, through Divine Prophets, has come to the help of human beings to answer human concern for achieving perfection and happiness and has presented a program targeted at training man for achieving true and real perfection. This program consists of three important branches of ideas, ethics, and jurisprudence. Islamic jurisprudence undertakes correcting human behavior and training transcendent human beings in behavioral fields; and the Qur’ānic jurisprudence is an obvious instance of this perspective. The purpose of this research is to elucidate the provided Qur’ānic pattern (educational jurisprudence) and to prove the existence of such a perspective by means of exploring, extracting, and explaining some examples of fiqh al-Qur’ān with an educational tone, like the verses concerning encouragement and discouragement of the mukallif (religiously accountable) (trainee), or the verses that have paid attention to the very potential of the mukallif.

The dignity and sacredness of holy places and pilgrimage sanctuaries has gradually turned their dusting and cleaning into special ceremonies and rituals, for which specific equipment and tools have been developed. In the present research, by using the descriptive-analytical method and referring to the archive sources and museum objects, it is attempted first to give a brief history of the manufacture and donation of each of these tools to the Raḍawī Threshold and then explain their application and describe their specifications. It was clarified during this study that the manufacture and application of these tools date back to the Safavid period; and endowments and donations have had special position in their appearance. A part of these tools and supplies have been used in special dusting ceremonies of the ḍarīḥ (burial chamber), some have been utilized in over-ḍarīḥ service ceremonies, and some others have been used jointly in both ceremonies.

Given their apparent features, carpets have always been subjects to aesthetic discussion and the experts have mentioned numerous indices and variables as aesthetic principles in carpets.
With respect to the fact that a great part of the carpets preserved in Āstān Quds Raḍawī Carpet Museum are endowed or donated, they have been directly influenced by the beliefs of their weavers and producers from the aesthetic point of view. Accordingly, in the present article, the aesthetic principles of the prayer-niche rugs of Āstān Quds Raḍawī Carpet Museum are studied and, among their objectives, one can point out the recognition of aesthetic principles based on the beliefs and culture of the weavers and producers of different carpet-weaving regions as well as the impact of using this collection of rugs in the Holy Shrine. To this end, first the principles and branches of aesthetics in Islamic art, such as symbolism, principle of Unity, centrism, symmetry, and balance are identified. Then, according to the above-mentioned indices, the aesthetics of the collection under study are studied in line with achieving the objectives in question. This article is a subsection of descriptive-analytical articles and the gathering of information has taken place with the library and fieldwork method.