Ayatullah Mohammad Hadi Marefat in "Al-Tafsir Al-Asari Al-Jame' " book, to explain his approach in selecting commentry - bound - traditions, refers to 10 Hadith (traditions) from holy prophet and infallible Imams. The author gives full creat to the sayings of Sahabe and Tabein.The present article aims at reviewing the mentioned theory based on document and reasons point of view.

In the Koran, there are some verses which are not about creation or the first man but include all men and the existence of man according to God’s will. Mowlana's Mathnawi and Nezami Ganjavi's works have many such instances. The Persian word انسان refers to his intimacy (انس) with others in order to continue his social life. Without such human relations, he is not able to survive. God created a creature named man, who has all the apparent and inherent, material and spiritual, worldly and heavenly forces. All the virtues and features found in the nature of man can naturally be found in the nature of all men.Most of the meanings found in Persian literature on man’s achievement of truth and justice are taken from the Koran.The more godly virtues a man achieves, the closer he gets to God.

Explaining the meaning of “Clear Arabic Language” (Arabic: لسان عربیّ مبین) in the Holy Quran according to the opinions of the commentators (the scholars who interpret the Holy Book of Quran) and the semantic functions of the words is the main issue of this research. Differences of opinion of commentators (Arabic: مفسّر; plural: Arabic: مفسّرون, Romanized: mufassirūn) and citing their views for different reasons necessitated this research. The present article has been studied and evaluated the opinions of the commentators in interpreting the verse and considers their views about “Clear Arabic Language” (Arabic: لسان عربیّ مبین) in four parts. These include: Taḥaddī (Arabic: تحدّی, The Quranic Challenge), the language of the audience and the place of revelation, the honor and capacities of the Arabic language, the eloquence and explicitness of the specific language of the Qur'an. The results of the research show that the “Clear Arabic Language” beyond the opinions of the commentators is a common understanding that has revealed the superhuman language of revelation through human conversational style and considered the universal characteristics, transhumanism, transhistorical of the Holy Book of Quran while considering the conditions and understanding of the audience. Paying attention to the Quranic meaning of related words and narrations as well as Saussure’s linguistic point of view can confirm the recent meaning.

Museums, due to fundamental changes in a modern world, have changed from a place for just preserving and protecting treasures and charms to a place of dignity and service toward visitors. As a platform for creating meaning have always tried toidentify the perceptions of visitors in order to improve the quality of visits. The concept of the visitor's lived experience has a considerable capacity to justify the visitor's perception of the museum, and as an individual and mental issue, it takes place in the overlap of three individual, physical and socio-cultural contexts. The present study expands the knowledge in this regard by redefining and integrating the concept of the museum visitor experience in the holy place. The present study, along with identifying the efficient factors, has expanded knowledge in this regard by redefining and integrating the concept of visitors' experience in a sacred place. The aim is to reveal the nature, the way and the reading of visitors' experience in museums of Imam Reza's Holy Shrine as a symbol of a sacred place This research has an applied objective and utikizes an interpretive approach with a qualitative strategy. The research method is selected in the theoretical section of systematic review resources and in the case study section, directional qualitative content analysis has been selected. The results of the study showed that the visitors' experience in museum, because of the expanding the sacredness, is influenced by two domains of inter and intra person experience. Visitors' experience in Imam Reza's Holy Shrine's Museums along with the emphasis on the cognitive dimension of experience by the museum staff, is more religious.

Examining the role and place of the right to criticize in Islamic governance from the perspective of the Holy Qur'an, which is the main source of political thought, is of great importance. A factor can speed up the progress of Islamic society, since in Islamic governance, citizens are of the most effective forces, and a major part of accepting their participation in the process of power is possible by recognizing their right of criticism. This article seeks to examine the place of the right of criticism in Islamic governance and its role in providing political freedom from the perspective of the Holy Qur'an. In the hypothesis, it has been emphasized that according to the infrastructures of Quranic thought such as the necessity of preserving human dignity, preserving moral values and the possibility of errors made by agents, and it should be kept in mind that the role of criticism in Islamic governance to provide political freedom can be observed in issues such as the presence of a group of critics, the acceptance of free criticism, and the necessity of fair criticism,And things like dependence on habits, dogmatism, prejudice and the idea of infallibility are major obstacles to achieving the right of criticism in Islamic governance. This important issue has been examined by referring to the Holy Qur'an and interpretive narratives through the method of ijtihadi interpretation.

We can study the relationship between the infallible Imam and mystic journey on two very general perspectives. First one is relationship between the infallible Imam and mystical path and the other one is the relationship between the infallible Imam and the seeker. About the first one, our premise is that, firstly, the Imam constitutes the mystical path and mystic journey does not come to an achievement without him. Second, the status of "Imam" in mysticism is as the Prophet, not the same as normal people and even the masters of mystic journey and the complementary perfects. Associated with the relationship between the Imam and the seeker, we want to prove that the infallible Imam help and guide every human being in the path of mystic journey and in approaching to Allah. We can explain the relationship between the infallible Imam and mystic journey to Allah on two perspectives: first the relationship between Imam and Path of mystic journey that he constitutes the mystical path. And second his relationship with the seeker. Therefore Imam is associated with all seekers on the spiritual path and his grace applies to them.

Since old times, religious places have played a key role in the development and configuration of cities. However, the rapid development of cities, especially big cities, has led to widespread structural, operational, and functional developments. These developments have turned the public urban arenas, once the scene of the most pleasurable public memories and large-scale events and the most important places for citizens’ gatherings, into unfamiliar, spiritless, and harsh environments, which have eliminated the human power of discovery and involvement with space. Imam Reza’s religious axis [street], which acts as the entrance into the holy site, is considered an active urban axis located in the traditional texture of the city. This axis, characterized by spatial placeness values, has defined the quality of accessibility to this central site since the Pahlavi era. In the meantime, structural developments, together with the rifts in the historical past of the street, have disrupted the spatial identity of the axis. This article aims to explain the factors affecting the discontinuity of the place identity and investigate the components that need to be redefined in space to create placeness in the Imam Reza axis. The research used a descriptive-analytical method based on documents, library sources, and field observations. The findings revealed that structural continuity in the Imam Reza axis preserves identity characteristics, prevents the historical disruption of the axis with its past, and can also resolve communication-functional problems. That said, the continuity of the axis’s placeness requires these characteristics, and the loss of each undermines placeness and the religious landscape of the axis as a whole.

Contradiction or coordination of the holy art with different aspects of technology is the subject of this article. Anxiety about holy dimensions of life to be scratched with this phenomenon causes the position of technology to be studied in different fields. Discussions about art and technology in the world and also holiness and the holy place, are the preludes to the aforementioned topic which facilitates understanding the origin of holy art and its method of statement. The vastest, the most common and merciful holy place is the natural environment created by Almighty God which is the manifestation of truth and presents the most holiness. It is also possible in the houses of worship, for example Masjed-al-Nabiand Masjed -al- Heram, to pass from one position to another and from the earth to the heaven; so they can be called "the holy places". On the other hand, the technology found in such places is in accordance with their spiritual atmosphere and therefore there exists the destructive technology in a different form and with a different motivation. The tools and techniques of art are not holy but they are the source of art and bring Holy Spirit to the artistic works. It seems that the motivation behind creating a work, i.e. whether it is a divine or satanic motivation, brings the feeling of holiness from an artistic work and makes it applicable in the human societies. Therefore, (benefiting from technology) such an art which originates form man's exalted aspect finds a form of manifestation and eventually is effective in man's elevation. As a result, the all factors of atmosphere, place, man and art are in some ways relevant to technology. So, the association of art and technology should not be considered destructive to the holy spirit of art. Because art benefits from the tangible exterior to express the exalted meanings and it is manifested in architecture and writing by a human application and holy identity.-The best examples for this claim are the holy places such as Masjed-al-Haram and Masjid-al- Nabi which benefiting from the required technology appropriate for its application, have kept the Holy Spirit in the remarkable way.- Another example is the holy book of Quran. On one hand, it contains the elevated meaning and so it is spiritual and on the other hand, it is recorded in an earthly method and so it is material. In both cases it is full of holiness.Therefore, applying technology as a facilitating tool can imply the esoteric concept. On the other hand, the holiness of art originates from the artists spirit and is inspired by the divine Spirit. While all the chains of truth, need and power are broken for the unruly man and considersa role for the application of technology which is far from being only and is harmful to him and the society. If this aspect of technology is used in art, science or anything else, it destroys their holiness.Mentioning the variables, such as holy man, holy book, and holy places proves that real holiness is not necessarily from the metaphysics; but it is the divine shadow and spirit which has influence on place, man and art from its holiness. Therefore, whether the artistic work is created by the primitive tools or the modem techniques has no effects on its holiness.