فصلنامه مشکوه
پیاپی 114 (بهار 1391)

How does man relate to and encounter with himself? This is the issue dealt with in the present article. According to the author, every human being enjoys three types of self-encounter. Cognitive encounter, which is known as basic encounter; sensational encounter, which is the product of the first type and plays a significant role in the formation of the third type; and the behavioral encounter, which is the outcome of the first two types and actually reveals the quality of the first two encounters in the outer world manifested by the individual’s behavior. Stating different types of behavioral encounters and their dimensions, the writer intends to point out the importance of the sensational encounter as well as the cognitive encounter with oneself and to introduce the two encounters as influential in man’s behavior and as two significant pivots for improving ethical dimensions of behavior.

The relation of a text with other texts (which is known as intertextual relation) is among the important topics of interest to researchers. Nahj al-Balāgha is one of the texts that have a close relation to the concepts of the Qur’ān, to the extent that in most cases understanding the precise meaning intended by the Imam (A.S.) is not possible except through familiarity with the “hidden text” and the recognition of the way they are related to one another. Delving into the intertextual relation of the Qur’ān and letter 31 of Nahj al-Balāgha, the writer has figured out that the most part of intertextual relations of the Qur’ān with this letter is in the form of parallel negation, and that a thoughtful and profound reading is required to understand the hidden text.

The heart (dil) is one of the most frequently used words in mystical literature, which is repeated one hundred forty times in sixty sūras of the Qur’ān with such equivalents as qalb, fu’ād, and ṣadr. This article addresses the characteristics of the heart in Maḥmūd Kāshānī’s Miṣbāḥ al-Hidāya and his supporting theological references to traditions and aḥādīth.From Kāshānī’s point of view, defining the heart is difficult because of its constant change in various states and its frequent transformation. On the other hand, the heart has two material and spiritual aspects, endowing it with the capacity for accepting contrasting spiritual and sensual characteristics. The heart is born out of the combination of human soul and the self and is located in the celestial world. It may achieve purity by the eternal grace of Allah, the blessings of the Revelation, and in light of the rays of wilāyat; however, it can be deviated by seeking after the worldly gains and by being veiled from the light of Prophethood. The heart is the locus of a beloved, and the heart that is receptive of the light of the eternal Beloved cannot be the place for carnalities and material affairs.

The questions brought up about death and afterlife are popular among the public. In this writing (as a personal account), with an obvious reasoning, the writer arrives at the conclusion that the true answer is to be obtained through the school of Revelation; because death is an incident that is never repeated nor testable. Purpose of life, purposefulness of creation, the coming to life of the dead, and man’s synthetic identity of body and soul are the subjects dealt with in this article. Finally, it is concluded that according to the Qur’ān and the traditions of the Infallible Imams (A.S.), death is the beginning of a new and eternal life.

One of the great libraries in the Muslim world is Astan Quds Razavi Library. The main purpose of the present article is to study the administration procedure and the establishment of this library since its inception up to the end of Qajar period. Using the extant documents and manuscripts, this research is intended to discuss the administration procedure of Astan Quds Razavi Library, including such issues as: the number and types of occupations, expenses and financial affairs, the related endowment deeds, the procedure for procuring sources and the way they are cataloged, the method of retrieving data and the circulation procedure, library construction and space in different periods along with its structural changes and developments.

This article is excerpted from the fieldwork library research outcomes in the field of stone objects of AQR Museum. With respect to the form and content of the stone inscriptions, the article proceeds to analyze the information concerning the material of the stone, type of calligraphy and the style used in ornamenting the stones, identification of the artists who have created these inscriptions, the sponsors of the buildings of the Holy Shrine, and the thematic examination of the stones.