Journal of Razavi Culture

Abstract This research is written with the aim of determining and explaining the foundations of strengthening the family institution in the teachings of the Quran and Hadith and in an analytical-descriptive method, and it states that these foundations can be investigated in the verses of the Quran and the traditions of the Ahl al-Bayt (PBUH) in the two periods before and after marriage. . Since the main pillars of the family are the man and the woman, choosing a worthy spouse before marriage is the most important principle in strengthening the family institution. If the choice of a spouse is made wisely and based on stable principles, then the first step in strengthening the family institution has been taken. The most important principles for choosing a spouse; Being equal in dignity, religion, morals, and the originality of the couple's family. After marriage, good association, moderation and moderation in all stages of life, expression of love and affection, patience in problems and forgiveness of mistakes, knowing each other and mutual understanding and placing justice and fairness in relationships are the most important foundations of strengthening the family institution. They form The result is that careful selection before marriage and good and pleasant morals and good socializing after marriage are the most important factors that can build a strong and stable tent and protect the foundation of the family from possible harm and damage.

Abstract A comparative study of historical reports about the bombardment of the holy shrine of Imam Reza (a.s.).
The bombing of Imam Reza's shrine by the Russians on the 10th of Rabi al-Thani 1330 A.H. is considered one of the most important historical events in Mashhad. The purpose of writing this article is to introduce and review the content of a new treatise on the bombing of the shrine of Imam Reza (a.s.). In this regard, first, the most important sources available in this regard are introduced under official, including documents, and unofficial, such as books and newspapers. In the following, in order to provide the possibility of comparing their content with the treatise in question, the main topics in several axes; Types of financial and life losses, how the shrine was attacked and how the cannons were deployed, the number of bullets that hit the shrine and its location, the validation of documents and the types of poems left behind are categorized. Examining the findings of the research shows that this manuscript has been unknown until now and its information has not been used anywhere. According to the form and method of presenting the information, the author was closely aware of the incident and tried to present an accurate picture in a fair manner and deal with its various dimensions based on evidence and documents. Some of the information in the book, such as how it started and the events leading to the bombing, is shared with other sources, and in some areas, such as the people involved, financial and life losses, the composition of the military forces and the method of bombing, and the remaining poems have informational value, and in cases such as the end Yusuf Khan Herati is unique.

Abstract God's afflictions and tests are among the inevitable issues of life. Prophets and divine saints, who are God's chosen ones, were not and are not removed from this absolute divine tradition. In the religion of Islam, the Messenger of God (PBUH) has been introduced to the text of the Qur'an, as well as the Ahl al-Bayt (PBUH) to the text of the Prophet (PBUH), as special models in religious education. "Imam" is an exemplary and perfect human being for the Shias, and he is a role model from every point of view and enjoys divine protection and infallibility. Therefore, if the followers adhere to their approach in similar cases, especially the personal, political and social problems of the imams (a.s.), they can learn from their leaders and implement them in their lives to achieve the desired perfection. The effort of this research is to provide a suitable model for dealing with problems and trials, while examining the life and method of the 8th Imam (a.s.) in facing personal trials and problems. "Imam" is an exemplary and perfect human being for the Shias, and he is a role model from every point of view and enjoys divine protection and infallibility. Therefore, if the followers adhere to their approach in similar cases, especially the personal, political and social problems of the imams (a.s.), they can learn from their leaders and implement them in their lives to achieve the desired perfection. The effort of this research is to provide a suitable model for dealing with problems and trials, while examining the life and method of the 8th Imam (a.s.) in facing personal trials and problems.

Abstract The Imami society of Razavi's era was dynamic and had all political, social and religious capacities. The semantic and didactic centrality of Imam Reza (PBUH) led to the formation of a special model of worldview, beliefs, behaviors and actions in this society, which can be called Razavi culture. In a number of hadiths of Imam Reza (PBUH), which are available in the hadith collections of Imams, from Al-Tawheed by Sheikh Sadouq to Musnad al-Reza (PBUH), theological topics can be studied under the headings of principles of Imamiyyah. Based on a library and descriptive-citation method, benefiting from the historical analysis of the period of Imam Reza (PBUH) and using the concepts of Bourdieu's capital theory, which defines the cultural demarcations within each society under the title of "social field", this research has shown that the theological hadiths of Imam Reza (PBUH) are part of the main frameworks of the social field of the Imamiyyah, which are used to build or stabilize the different aspects of the Shiite religious principles such as monotheism, prophet hood and Imamate; by explaining the concepts of faith, beliefs and religious foundations of Shiism, these hadiths cause differentiation, a reformist attempt to explain, or an approach of rejection against deviant beliefs, as well as confrontation with hostile approaches of other religions, when the process have the ability to be analytically matched with the concept of social fields in Bourdieu's capital theory. The social field of Imamiyyah in the Razavi era contributed to the consolidation of Shia belief as a dynamic belief-practice religion against the denial efforts of every competing social field, including Islamic and non-Islamic, and it was a part of the history of the survival of Imamiyyah culture.

Abstract Razavi Culture, rooted in the teachings of Imam Reza (A.S.) and the knowledge of the Ahl al-Bayt, is one of the most valuable aspects of Islamic and Shia culture, playing a crucial role in shaping the religious and social identity of Muslims, especially Shia. The importance of Razavi culture lies in the fact that distancing from it not only affects religious dimensions but can also have profound consequences in social, cultural, political, and identity-related areas. In this regard, this study aims to examine the causes and strategies behind the distancing from Razavi culture among some Iranian citizens and its consequences, analyzing the phenomenon from the perspective of cultural and religious theories.

For this purpose, the qualitative method and Strauss and Corbin's grounded theory approach were employed. The necessary data were collected from in-depth interviews with 25 individuals from different groups in the city of Tabriz. The results of the research indicate that the focused codes for causal conditions include factors such as social transformation, the decline of institutional legitimacy, secularism discourse, and cultural colonization. In the section on contextual conditions, structural economic crises, cultural pluralism, the collapse of the epistemic system, and instability in the family education system were identified as key contexts. The intervening codes refer to the role of ideological conflicts, a rupture in epistemic mediation, the haste in global integration, and the consumerist information market.

Finally, considering two strategies of acceptance and resistance by society, which were presented as individual reactions to this phenomenon, the consequences of distancing from Razavi culture manifested as a legitimacy crisis, nationalism and ethnocentrism, social-political divergence, decline in soft power, secularization of political discourse, collapse of normative order, identity vacuum, erosion of social solidarity, identity entropy, and disintegration of the educational structure.

Abstract One of the fundamental duties of Islam is enjoining good and forbidding evil. The appearance of some narrative evidence indicates the necessity of this obligation. On the other hand, there are narrations that list the limitations for the establishment of obligation. Zahir, one of the narrations transmitted by Imam Reza (a.s.) is a guide to the unworthiness of giving advice because it is unfortunate for the audience. This essay is based on a descriptive-analytical method in order to assess the correlation of this hadith with the guiding evidences on the duty of commanding what is good and forbidding what is bad. In order to achieve this goal, the possible reasons for the Imam's refusal to give advice have been highlighted and criticized as follows: the advice is seditious, it is not effective in the audience, the advice is instructive, and the obnoxious action in question is not included in the level of negation. In the last step, with the benefit of the significance analysis of the evidences showing the conditions for the obligation of this obligation in the field of being effective, as well as the guiding traditions on the conditions of effective advice, the selected point of view has been organized. The evaluation of the research is that relying on some historical documents and jurisprudential evidences, it is necessary that the narration is related to things that there is certainty about the ineffectiveness of admonition.

Abstract The field of cultural economy, as an emerging and profitable area, can offer effective solutions for improving the financial performance of cultural organizations through systematic research. Astan Quds Razavi, despite having extensive capacities, has not yet fully utilized its potential in this domain. Moreover, the lack of specialized studies and the sensitive position of this institution highlight the necessity of a comprehensive research. The present study, employing thematic analysis and based on authoritative sources including the narrations from Uyoon Akhbar Al-Reza (AS), the statements of the Supreme Leader, macro-policies of Astan Quds Razavi, and theoretical literature, aims to identify the strategic dimensions and components of the cultural economy in Astan Quds Razavi and develop a policy-making model. Out of approximately 1,200 initial extracted themes, after screening and integration, 99 basic themes, 20 main themes, and 6 overarching themes were identified, including "efficiency, cost reduction, and revenue increase," "image and dignity of Astan Quds Razavi," "emphasis on synergy, coherence, and coordination," "strategic planning, foresight, rationality, and scientific awareness," "creativity and innovation," and "contextual conditions and operational environment." The resulting thematic network provides a foundation for formulating effective policies in the cultural economy of Astan Quds Razavi.

Abstract Abstract
Cultural and artistic industries, due to their impact on cultural identity and their crucial role in the creative economy, require effective marketing strategies. Despite the significance of this field, limited research has focused on identifying the dimensions and components of marketing strategies in these industries. Therefore, the main question of this study is: What are the dimensions and components of marketing strategies in the Astan Quds Razavi Institute of Artistic Creations, and how are the relationships between these dimensions structured. This qualitative research was conducted using thematic analysis through coding and causal cognitive mapping with the UCINET software. In the first phase, a review of relevant academic articles from the past ten years was conducted, leading to the selection of 60 articles. Then, in-depth interviews were conducted with eight experts from the institute using purposive sampling. Finally, causal cognitive mapping was employed to explain the relationships among the identified components.The findings revealed a total of 170 basic themes and 40 organizing themes. The marketing strategies at the Astan Quds Razavi Institute of Artistic Creations encompass seven overarching themes: environmental analysis, market segmentation, positioning, targeting, product, pricing, and advertising. Additionally, the relationships among these variables indicate that marketing strategy dimensions are not only significant independently but also interact dynamically, forming a comprehensive and interconnected system. Among them, targeting and environmental analysis have the greatest impact.The proposed model can serve as an effective tool for enhancing marketing efforts in cultural and artistic industries, strengthening the institute’s competitive position in the market.

Abstract Dabell al-Khaza'i (148-256 AH) with a life span of nearly a century, used speech and poetry to expand the culture of the Imams and contrast with the political culture of the Abbasids, and left behind an effective legacy. The present article, with a historical, descriptive, analytical approach and documentary evidence, seeks to present a vivid picture of the functions of the political speech act of Da'bel al-Khaza'i, the poet of the Ahl al-Bayt, during his long life, especially in the era of Imam Reza (AS). The theoretical framework of the present article is the relationship between language and ideology in Peer Ansar's thought. Based on his thought, language gives meaning and direction to political action. Language is an important tool for political actors to realize the act of rebellion and revolution or stabilization. The findings of this article show that Dabell’s political poetry, in the form of satire and criticism of various caliphs, from the Umayyads to the Abbasids, and in the act of consolidation, in the form of praise and lamentation of the Ahl al-Bayt, and defense of their legitimacy, expressing the lamentations of the infallible and praising the descendants, especially the praise and lamentation of Imam Reza (a.s.), has made Da'bel famous in consolidating the Razavi culture with revolutionary action and preventing the dominance of the culture opposed to the Ahl al-Bayt. Dabell’s poetic language depicts the legitimacy-discourse of the Imamate, by depicting the legitimacy, competence, and oppression of the infallibles, ) (, and exposing the injustices, betrayals, inadequacies, and injustice and tyranny of the Abbasid rulers. Dabell’s revolutionary action is in such a way that Instead of a language full of mystery and obscurity, he targeted the countless audiences of the vast Muslim lands of his era by using clear and straightforward poems

Abstract Reverse glass painting, as an ancient genre in Islamic art of Iran, with its unique combination of color and transparency, has served as a medium for narrating stories and conveying religious concepts within the Shiite context. In this regard, the representation of miracles and symbols associated with Imam Reza in reverse glass paintings holds particular significance. The artworks preserved in the Museum of Reverse Glass Painting in Tehran reflect diverse manifestations of such symbolic imagery in the form of halos of light, sacred footprints (Qadamgah), and animal motifs.
The aim of this study is to analyze the visual and semantic structures of symbols attributed to Imam Reza (A.S.) in seven selected paintings from the museum. The central research question asks: What symbolic reflections of Imam Reza are identifiable in the composition, color palette, and arrangement of animal and spatial elements in these artworks?
The research method is qualitative and follows a descriptive-analytical approach. Data were collected through library research and field observation, and analyzed using a semiotic-symbolic framework, focusing on the themes of “The Guardian of the Deer” (Zāmen-e Āhū) and the event of Imam Reza’s poisoning.
Findings reveal that the artists, through symmetrical arrangement of elements, symbolic use of colors, and the employment of halos and animal signs such as deer, camel, and wolf, reinforce concepts such as intercession, mercy, the contrast between sanctity and worldly threats, and the transcendence of time and space.
The convergence in visual structure alongside qualitative differences in execution highlights the variety of narrative techniques and emphasizes multiple layers of meaning.
Analyzing these symbols not only unveils the depth of meaning in the artworks but also facilitates understanding the cultural and religious significance of reverse glass painting in conveying Shiite teachings, particularly in relation to the lofty status and character of Imam Reza .

Abstract Throughout history, European travel writers and tourists interested in visiting the Razavi Shrine often traveled to Mashhad without knowing the specific rules of the Razavi Shrine and its sanctuaries. During their travels, tourists would ask their Muslim companions, who were on their way to visit the Shrine, They rarely mentioned in their travelogues any reports of their fellow travelers not being accepted, or any complaints or grievances about the regulations for travelers in pilgrimage caravans. However, when they arrived in Mashhad, based on their goals, which were mostly to tour and visit the historical complex of the Holy Shrine, They would encounter an unexpected challenge that would make them tired of the journey. Preventing non-Muslims from visiting the Holy Shrine was a problem during the Qajar and Pahlavi eras, which made European tourists very reluctant to travel to Mashhad. The research method in this study is quantitative and qualitative with a descriptive approach based on events taken from European travelogues in the 13th and 14th centuries AH. This research seeks to find the answer to the question: What measures or reactions did non-Muslim travel writers have in order to create a ban on the Holy Shrine? This research seeks to find the answer to the question: What measures or reactions did non-Muslim travel writers have in order to create a ban on the Holy Shrine? The findings of this study indicate that a large number of them were subject to the legitimate laws and current regulations of the Holy Shrine and public opinion. Therefore, after understanding the limitations, they preferred not to even approach the sanctum sanctorum. Some people also entered the shrine of Imam Reza through legal channels and influence, and a few people have also visited or reported on the holy shrine using subtle tricks and special tricks.

Abstract Coins, as valuable material objects, possess various cultural functions beyond their economic role. Due to these cultural functions, from the late Qajar period, coins known as Ziyarat-Neshan were minted in Mashhad. Additionally, starting in 1950 CE (1328 SH), Astan Quds Razavi minted Imam Reza (AS) Birth Coins for use in religious ceremonies, which became a cultural symbol. Over time, these birth coins gained diverse functions within this significant endowment and were minted and widely used over three decades. No prior research has explored the functions of Ziyarat-Neshan and Imam Reza (AS) Birth Coins. Thus, this article addresses the key question: What functions did Ziyarat-Neshan and Imam Reza (AS) Birth Coins serve at Astan Quds Razavi? This historical study, conducted through library-based research using Astan Quds Razavi documents and Mashhad-printed newspapers, reveals that the newly minted coins, known as Ziyarat-Neshan in Mashhad and Imam Reza (AS) Birth Coins in Tehran, served multiple functions within this major endowment. They were distributed as gifts to guests on occasions such as Imam Reza’s (AS) birth anniversary, Imam Hussein’s (AS) birth anniversary, and Nowruz. Moreover, they were presented as blessed tokens to notable domestic figures such as athletes, ministers, courtiers, and foreign dignitaries—including presidents, ministers, their entourages, and other prominent pilgrims—participating in the shrine’s dust-clearing ceremonies. Additionally, a significant portion of the Imam Reza (AS) Birth Coins, due to their spiritual significance, were sold as blessed items in the Astan Quds Razavi Museum.
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Abstract According to the important and sacred position of the Prophet of Islam(pbuh) and the Imams of the Infallibles(pbuh) in the valley of beliefs of the people of Iran, religious art in this land from the first centuries of Hijri, included various image subgroups, each of which tried to represent the lives of those nobles in a favorable way. have been. Razavi's art is one of them, which was formed by relying on the life of Imam Reza(pbuh) and included many visual works such as painting. Among these works, the present research is focused on the examination of contemporary paintings around the historical event of the arrival of Hazrat Reza(pbuh) to Neishabur and the narration of the hadith of the chain of zahab by him. because he intends by reading and analyzing them, while showing the thematic effects of the hadith; To show how painters borrowed from the thought, behavior, speech and life context of the Holy Prophet. The findings obtained from the description and interpretation of the visual structure of these works, based on the theory of Vesius Wong, indicate that although each of the painters has chosen to visualize this event in a specific way, from realism to abstraction, nevertheless, they have all tried By creating a spiritual space and sanctifying it (inscriptions and design of an angel or angel's wing) and using similar visual principles such as spatial perspective, soft colors to draw the face and placing the main form (the imam's figure) in the index square of the composition of their works, on the most basic theme Hadith means to emphasize the unbreakable link between the principle of monotheism and Imamate. Also, show the character of the Holy Prophet in an attractive way when facing the Muslim community, i.e. good manners, kindness and patience.

Abstract Believers believe in the guidance of reason and in the explicitness of the Quran and traditions that God has the power to accomplish everything. Their belief has faced a challenge of this kind: does this belief even include impossible things (such as the heavens and the earth and what is between them being swallowed in a seed)? The issuance of which requires the occurrence of things such as the placement of large objects in small objects. At different times, numerous people (Iblis, Abu Shakir Disani, etc.) have asked this question of Jesus Christ, Imam Ali, Imam Sadiq, and Imam Reza (peace be upon them). In one of these narrations, which Ibn Babawayh attributed to Imam Reza (AS) in his book Al-Tawhid, the Imam explicitly gave a positive answer to this question (inherent possibility) and emphasized its occurrence (in the form of an analogy of the reflection of the form of large objects in the eye). The present article seeks to examine this statement and its attribution to Imam Reza (AS) and, in the first step, attempts to examine its chain of transmission and meaning.
In the second step, he shows evidence from the Quran and narrations that confirm it. In the third step, this article highlights the challenges that we will face if we adhere to and accept this narration. (Incompatibility with the obvious rule of reason, conflict with numerous narrations, etc.) and in the last step, it tries to provide an aspect (such as the Imam's response relying on the weakness of the questioner's understanding) for the possibility of accepting this news and the possibility of its issuance by Imam Reza (AS).

Abstract Divine knowledge and issues related to it have been given a lot of attention in the legacy left by Shia imams (peace be upon them). One of the issues related to the attribute of divine knowledge is God's self-awareness. Among the narrations in which the self-awareness of God Almighty is discussed, the negative answer of Imam Reza (peace be upon him) to Imran Sabi regarding"Being aware of God's self in himself and with himself". It is a strange saying that the commentators have stated the difficulty of its meaning and have struggled to analyze its meaning, that three major approaches can be seen in analyzing this narration; (1) Some of them have considered Imran's question as a kind of consciousness, the proof of which requires a defect for God Almighty, and (2) others have considered it as the absolute meaning of consciousness, and based on the inherent application of God Almighty, the negation of its proof related to the negation of the obligation resulting from the proof of this attribute for Almighty God, and (3) some others have basically considered Imran's question unrelated to God Almighty's self-awareness. In this article, the analyzes based on the two recent approaches are examined.
some others have basically considered Imran's question unrelated to God Almighty's self-awareness. In this article, the analyzes based on the two recent approaches are examined.some others have basically considered Imran's question unrelated to God Almighty's self-awareness. In this article, the analyzes based on the two recent approaches are examined.some others have basically considered Imran's question unrelated to God Almighty's self-awareness. In this article, the analyzes based on the two recent approaches are examined.

Abstract The Razavi Holy Shrine Complex has developed during different periods, which has caused its spatial complexity; many pilgrims do not have full cognition of the space and movement directions of the complex, therefore, it is important to take advantage of the capabilities of the environment and architectural space for movement and navigation. For this reason, this study aims to understand the spatial configuration of the complex in order to better manage the programs inside the complex. In this research, a Mixed-Method research has been used; at first, the subject of space syntax, its components, and factors affecting choice were discussed with documentary studies, the maps taken from the Holy Shrine and accessible Holy Shrine spaces for pilgrims were done, so the first time, a comprehensive map was prepared in an integrated manner and analyzed by UCL Depthmap, the components of “Integration”, “Connectivity”, “Spatial Depth”, “Choice”, and from among them, “Legibility”, “Selectivity” and “Accessibility” parameters created from the ratio of the components were investigated. Finally, the obtained data were interpreted with logical reasoning. The result shows that the “Legibility” index in the Tomb and surrounding spaces has the lowest value and the highest value refers to the Great Prophet Courtyard. Also, The spaces of Imam Khomeini's portico, the Jomhouri Courtyard, and the Hedayat Courtyard has the lowest value of “Accessibility”, and according to the index of “selectivity”, it is suggested that in the areas that are surrounded by the Holy Shrine, communal activities and temporary ceremonies will be held. Solo activities will be offered in the Tomb space and the surrounding spaces connected to it. Diversification of activities and definition of different areas of behavior can improve the pilgrim's movement system with the use of environment capability and spatial properties identified by space syntax through changes in the existing structure.

Abstract Understanding the ḥadīths of the infallible Imams (as), as the most important mission of the hadith scholars, is only possible through a comprehensive look at them and considering such matters as forming a hadith family, comparing with the Qur'ān, considering divine traditions, human experiences, and so on. Many of the epistemic errors and falls are due to the lack of a comprehensive look at the set of religious sources (Qur'ān, ḥadīth and reason). This research with descriptive-analytic method, relying on library resources and human experiences, seeks to analyze the sentence "when the rulers lie the rain stops" in one of the narrations attributed to Imam Riḍā (as). This ḥadīth, which is considered valid from chain transmitters aspect, identifies the lies of the rulers of the society as one of the causes of the non-rain.
This article seeks to answer the question of why so many people and beings who had no part in sin should be punished for the sin of a small group; can people be punished for the sin of others? Analyzing this narration by forming a ḥadīth family and comparing it to the Qur'ān, gives the conclusion that everyone is only responsible for his own behavior and that no one's guilt is written on anyone else's. Therefore, if people suffer a hard livelihood due to the rulers' sin, it is because they did not perform their duty to the rulers and share in their unpleasant behavior by their approver silence.

Abstract Human rights are a collection of rights and freedoms that any human being can benefit from duringhis individual and sociallife in order to maintain his inherent dignity. This concept is suchnotable when looking at Imam Reza (A.S)’s wordsand conduct that by referring to it, one might gain an appropriate understanding of the relationship between Islam and human rights.Along with explaining Religious Laws and orders of perspicuous religion of Islam,Imam Reza would describe principles and basics of human rights in order to create a pious and faithful-to-people society, and finally manifest ways of guidance and bliss to everyone. The present study aims to consider, carefully and systematically, the key principles of human rights as assumed by Imam Reza, by gathering library documents and resources, with the approach of content and document analysis. It is attempted to depict the behavior and attitudes of Imam Reza towards the concept of human rights and its position in Islam. According to Imam Reza’s trainings,Human dignityis the base of everything, and all human rights’ principles are shaped based on this principle, as well as equity and freedom. Imam Reza’s efforts on human rights are not restricted to financial, judicial and social rights. Rather, rights related to human thoughts are more important for him, some clear examples of which are non-imposition of religion and freedom of scientific discussions.

Abstract Among the reliable collections of Imamiyyah hadith, such as Uṣūl Kāfī, while discussing the applicability of seeing Allah the Almighty, a narrative is narrated from Imam Riḍā (as), and the theme of the narrative is that seeing Allah the Most Exalted cannot be gathered with faith in Him, neither in this world nor in the Hereafter; Hence, it is not possible to see Allah the Almighty. Shia thinkers have listed this narrative as one of the difficult and ambiguous narrations, and in explaining its meaning, they have proposed several solutions; but it seems that none of the proposed solutions are acceptable; because some suggested meanings do not match the appearance of the narrative or that some of them cannot match the narrative in terms of meaning. Therefore, one should either look for another solution in explaining the meaning of this narrative or, due to the fact that Muhammad ibn Ubaid who is its narrator, is unknown, and its issuance, at least in the form that is mentioned in the hadith collections narration, should be rejected.

Abstract One of the problems of modern societies is the multiplicity of reference groups that make people face the crisis of choice. In all societies, some people achieve a rank and a position that they gain authority and many people make them their role models. Such people are creators of a special way of thinking of a school. The question is, in the Razavi culture, who can be school builders and through what steps? By analyzing the texts left by Imam Riḍā (as) and using the concepts produced by semioticians, such as the principle of "succession" and "coexistence", the author tried to achieve a conceptual structure and theorize the process of school building in the Razavi culture. The results of the text analysis show the five-stage process that only the people promoted to the final stage, using its requirements, are worthy to be role models, and they can be considered as a school and a pattern. People with the goodness of "way", the goodness of "guidance", "conformity in speech" and "submissiveness in action" if they can avoid from "entering without thinking in business" in the economic stage, and from "show off" in the social stage, and from "creating corruption" in the cultural stage of and from “disordering” in the political stage, in this case they enter the fifth stage. commander-in-chief Qasem Soleymani, due to having four components and being promoted to the final rank, especially martyrdom in the way of Allah, is an example of the fifth stage that the supreme leader introduced him as "school" i n the present era.

Abstract Razavi Culture deriving from the theoretical, practical life of Imam Reza (peace be upon him) and also religious doctrines includes a group of beliefs, values and all the things are true or false. Related to this culture, prayer is considered a commandment or a divine order making humans’ life with the Islamic concept. On the one hand, this command is taken into account as a practical component in life style, on the other hand, it is an indicator for the different dimensions of life to be formed and directed in the Islamic way. Moreover, institutionalizing worshippers’ beliefs, it causes them to testify their important faith per day and night. Through making an actual relationship between the creator and creatures as well as preparing some behavioral approaches, prayer keeps worshippers and their life steadfast under the most tension-filled conditions, too. This religious order not only presents or describes socio-practical approaches effectively in life but also changes the generalities and specifics of Islamic life style to a real structure. In the recent article, emphasized in the Razavi Culture, impressive and favorable prayer principles have been analyzed in 3 aspects: The importance of performing prayer foremost Presence of heart Congregational prayer Which role prayer characteristics play in individual and social life has been discussed here, as well. As shown by the results reported in this research, since prayer consists of special components in the Razavi Culture, it is a religious element guiding both personal and social life. In other words, this concept can provide useful features for each person and even the whole society to be blissful and matured.  

Abstract Sanctuary in Islamic culture is a Holy place or time which many things that is possible in other circumstances are, permissible in it. Sense and wisdom of the imposed restrictions on the etiquette and rules of the Sanctuary, is understandable in the context of religious anthropology and ontology. Sanctuary is a provider of a model of ideal society in which Sanctuarist human practice to be closer to their ideal Islamic lifestyle, in this situation and safe environment and in Sanctuary specifically. manifestation of this Sanctuary in Sanctuarist human, can bring him in sacred space to the objectivity of the Sanctuary concept. In this article we have tried to Consider the Philosophy of restrictions on the Terrestrial and bestial dimension in order to free up the celestial and spiritual dimension  and the role of Sanctuary in  human spiritual promoting, by the explanation of human characteristics as being two-dimensional in divine religions. 
Sanctuary as the example of Islamic utopia, is the output  and place of Human growth, which can be called an earthly paradise. The Characteristics of paradise and paradisal human, is high point of the Sanctuary and the Sanctuary people in  Islamic utopia. Ideal perfect man, dynasties, and Sacred Houses which Prophet (PBUH) household are The index of them , are Axis Sanctuary .This article seeks to answer these questions that  what was the Philosophy of  the ascription some places, times and families and…. In the course of religious culture building and civilization by  descriptive and analytical methods.