Journal of Razavi Culture

Abstract Maʾmūn's approach in confronting Imam Riḍā (as) is unique among the Umayyad and Abbasid caliphs; because he took a hypocritical approach to the point that he offered the Imam to accept the government and insisted on him accepting this. The purpose of this article is to analyze the encounter of Imam Riḍā (as) with Maʾmūn as a pretender man. Hence, the main question of the article is to achieve the pattern of confrontation of Imam Riḍā (as) in the face of Maʾmūn's hypocritical actions. The research method is text hermeneutics with an "inferential and author-centered" approach. The findings show that the actions of the Imam in the face of Maʾmūn's pretense can be analyzed in the form of "otherness-maker", "revealing", "insightful" and "expedient" actions that the last action of the Imam prevails the previous three actions. All the actions of the Imam are performed in the realm of "divine will". The prevailing spirit of the Imam's actions is "guidance", which looks at both the individual pretender and the general public in Islamic society, and this is the fundamental difference between the Islamic approach and other approaches. The Imam not only considers the guidance of Maʾmūn as a pretending hypocrite, but in this regard he does not hesitate to provide advice and guidance in the interests of the Islamic society and even to reform his government.

Abstract Service is one of the valuable subjects that is mentioned in mystical sources as serving the elders and benefiting from the existence of a guide to the most perfect of them, namely, the guardian of God and the perfect man. In this research, we have tried to express the truth of service and its degrees with a mystical approach in a descriptive-analytical method and to clarify its behavioral functions in the sacred threshold of Infallible (as). Khādim, Motakhādim and Mostakhdim are the degrees of service in mysticism, among which khādim is the beloved of Makhdūm (the one who has been served) and is close to Allah Almighty. According to this research, in the course of mystical behavior with the help of the Infallible Prophet (pbuh) in the position of a perfect human being, the service of a "servant" can lead to his melting in makhdūm until his survival after inexistence and the help and guidance of the people. The condition of this behavior is knowledge of the status of a perfect man, obedience, love, devotion and the presence of the heart in the presence of the Infallible (as), which makes the khādim similar to the makhdūm in terms of behavior, morals and practice.

Abstract Wahhabism's enmity with the Ahl al-Bayt of infallibility and purity is not hidden from anyone. Ibn Taymiyyah, as the main flag bearer of this sect, has always tried to deny the virtues of the Ahl al-Bayt (as) and make them look like ordinary human beings. With the same approach of denigrating and denying the virtues of the Ahl al-Bayt (as), he raises doubts about the scientific position of Imam Riḍā (as) and believes that the Shiites have exaggerated his position. Claims such as "Imam Riḍā (as) not being more knowledgeable", "Imam Riḍā (as) not narrating narration", "Islamic scholars not narrating from him", and "Lack of narrations of Imam Riḍā (as) in Siḥāḥ Sittah" has been quoted by ibn Taymiyyah to deny the high position of Imam Riḍā (as). In this research, with a descriptive-analytical method and a critical approach, while examining the sayings of Sunni elders and citing narrations in Sunni hadith and commentary books, an attempt has been made to respond to ibn Taymiyyah's claims. The conclusion is that ibn Taymiyyah's claims about the position of Imam Riḍā (as) are nothing more than fallacies and are inconsistent with the views of other Sunni thinkers.

Abstract The funeral and burial of the late Infallible Imam (as) by the living Infallible Imam (as) is one of the topics that has been considered in Shiite theological and jurisprudential thought. This article uses a descriptive-analytical method to comparatively study the beliefs of the two schools of Qom and Baghdad in this regard. Examining the approach and perspective of the two schools of Qom and Baghdad, it becomes clear that the school of Qom, by adhering to the narrations, recognizes the burial of the dead infallible by the next infallible as a definite, unchangeable and transcendental rule; on the other hand, the theologians of the Baghdad school, unlike the traditionist jurists of the Qom school, place not only the narrations on the burial of the infallibles in the field of a single narration; rather, they do not accept the certainty and immutability of this issue as an indisputable theological and jurisprudential rule. The Baghdad school, while accepting the priority of burial of the infallible by the next infallible, has not elevated it to a degree of certainty so that if there are obstacles and restrictions for the living Imam in the burial of the deceased Imam, he still commits himself to this rule. The school of theologians and scholars does not believe in the burial of Imam Hussein, Imam Kāḍim and Imam Riḍā (as) by the next infallible. It is also understood from historical reports that Imam Riḍā (as)'s uncle, Muhammad ibn Jaʿfar al-Sādiq (as) was in charge of his burial.

Abstract Political education is one of the concepts that play a key role in shaping the frameworks of Islamic government and characterizing the type of action of society and increasing Islamic insight. Political education is a process that begins with non-political affairs and then moves on to simpler areas. In Islamic thought and the behavioral patterns of the Imams (as), the socio-political education of man and society has always been of great importance. Through social and political education, the infallible Imams have always explained religious teachings in the individual and governmental spheres and have trained human beings in the level of Islamic culture and identity. In the political thought of Imam Riḍā (as), the concept of political education is basically related to the empowerment of the Muslim community in order to inform and improve their level of insight to understand the existing trends. The main question of the research is what is the political education in the thought and behavioral pattern of Imam Riḍā (as)? According to the research findings in the behavioral model of Imam Riḍā (as), political education basically means social self-awareness and the establishment of political and social cohesion and has its own components and characteristics, in such a way that right orientation, justice, freedom of expression, honor and respect, knowing the audience and awareness of the time are the most important features of political education in their thought and behavior pattern. Based on this, the research method is descriptive-analytical, which explains the political education in the thought and behavioral pattern of Imam Riḍā (as) by using the narrations and biography of Razavi.

Abstract Undoubtedly, each school offers a special way of life that is based on its worldview and considers the formation of its desired society in adherence to those norms. Is it possible to extract the norms, desirable characteristics and principles of social behavior expected from a Muslim from the speech and behavior of Imam Riḍā (as) and explain it in a systematic way? This research first collects the words and behaviors of Imam Riḍā (as) in a library method and then organizes it in a descriptive-analytical way. The findings of this study show that the following eight basic points have been mostly considered and emphasized by them: 1. Learning and teaching 2. Honoring committed and knowledgeable poets 3. Protecting the brotherhood of faith 4. Commitment to pure speech 5. Loving others 6. Generosity and charity 7. Concealing charity and avoiding humiliation 8. Wise forgiveness. And because Imam Riḍā (as) was fully adorned with the mentioned social behaviors and behaviors, he attracted a general and special friendship and was named "Riḍā".

Abstract The pilgrimage of Imam Riḍā (as) has been mentioned in some narrations as the cause of forgiveness of the pilgrim's sins. At first glance, the concept of the narrations of the pilgrimage of Imam Riḍā (AS) and the forgiveness of all sins is in conflict with the content of some verses of the Qur'an (Nisá, 31) that make the forgiveness of believers conditional on avoiding major sins, as well as many hadiths and especially the concept of authentic hadith Khaythama, who introduced the removal of the punishment and forgiveness of the sinner to know and follow the path of the Ahl al-Bayt (as). This article, with a critical approach and descriptive-analytical method, seeks to present the correct concept and resolve the conflict between the narrations of the forgiveness of the pilgrim's sins and some verses and narrations, especially the reliable hadith of Khaythama. This research shows that the forgiveness of minor sins, by avoiding major sins, is reserved for the holder of guardianship and mystics of the right and sanctity of the Ahl al-Bayt (as). Also, with the accumulation of great sin, after enduring hardships (according to the amount of sin) at the time of death in the world, he is forgiven; and if the effects of sin are not removed, he is placed in the first floor of Hell, and he is forgiven through the intercession of the Ahl al-Bayt (as); and there is no conflict between the concept of the narrations of the pilgrimage of Imam Riḍā (as), whose functions include the forgiveness of the pilgrim, and the content of religious texts that consider the forgiveness and salvation of human beings to depend on faith, righteous deeds and adherence to the Ahl al-Bayt (as).