Journal of Razavi Culture

Abstract One of the approaches of conceptual metaphor is the image schema in which it expresses mental and cognitive mechanisms, it plays an important role in organizing meanings and concepts. The present research, using the descriptive-analytical method and within the framework of semantic theory, the extent of the function of the image schema in Razavi’s children’s poem “A tree full of apple flowers” written by Rahim Abbasi, based on the descriptive-analytical method and by presenting the types of image schemas in three It shows volume, movement and strength based on the theory of semantics. For this purpose, among the 24 verses selected from the total of 50 verses of this ode, 10 pictorial schemas have been used to induce the concept in the reader’s mind. From this average, 4 schemas are related to volume schemas and 2 schemas are related to power schemas and the rest are movement schemas. In terms of frequency, the movement scheme has the highest contribution in inducing the concept to the audience, and also in line with Razavi’s poetry, it is the main representation. And the reason for that is that abstract concepts such as joy and cheerfulness, effort and work, creativity and innovation of the child, require movement, movement and activity of the child. In addition, after the motion scheme, the visual scheme of power has taken the second place in children’s poems. This is also because of the obstacles that willy-nilly come in the way of the child’s pure world, and the child wants to avoid that obstacle or get out of the way of his goals. Also, the volume scheme has the least presence in children’s poetry. The presence of a small amount of this schema is in line with the expression of abstract concepts such as grief to make it concrete and objective for children, and in total these three schemas are more compatible with the child’s world.

Abstract Islamic science centers play an important role in the production, development, and promotion of Razavi sciences, culture, and education, and in line with their goals and missions, they use various models to supply, train, and empower Razavi scholars. Surveys show that the used models are not very comprehensive, up-to-date and effective. The main goal of this research is to investigate and evaluate the existing models and develop a desirable model for the training of researchers of Islamic sciences and Razavi teachings and the research question is how to determine the dimensions and components of the desired model of training researchers of Islamic sciences and Razavi sciences. The current research is a type of applied research that is conducted using a qualitative method and is included in the group of phenomenological research. The data collection tools were semi-structured interviews and for data analysis, the theme analysis method and “Etrid-Sterling” model were used, the result of which was the identification of 4 overarching themes, 24 organizing themes and 228 basic themes with a frequency of 299 themes. . Consensus validity and structural strength were used to measure the validity of research variables. The results of the research showed that the ideal model of researcher training should have 4 dimensions of “fundamentals and approaches” with indicators of constructivism, objective orientation, interactionism, etc., “content” dimension with indicators; Valorism, modernism, skill-oriented, etc., then “management” with indicators; Need-oriented, conceptual map, knowledge management, etc. dimension “human resources” with indicators; motivation, promotion, etc., and to the extent that these dimensions and indicators are used in the researcher training process, research effectiveness will increase.

Abstract   Panofsky is one of the most important researchers of the iconology approach.Iconology examines the meaning of the artwork.Panofsky distinguished three levels of meaning(pre-iconographic description,iconographic analysis,iconographic interpretation).in the reading of works of art the two painting of Imam Reza’s footsteps and the saving of people in the sea by him are fromTahmasabi’s Falnama,which was commissioned by Shah Tahmasib Safavi.The Safavids attributed their lineage to Imam Kazem.they paid special attention to his son,Imam Reza who played an important role in the influence of Shiism in Iran.The purpose of the  research is how to read the iconology of two paintings related to Imam Reza in Tahmasabi’s Falnama with Panofsky’s opinions.This research seeks to answer these questions, how is the iconology analysis of these two painting with Panofsky’s opinions?Considering the cultural and religious context of Shah Tahmasab period,what are the structural and visual characteristics of two paintings? What fundamental values of the period of Tahmasab do the iconologic analysis of these two paintings reveal?This research is conducted in a qualitative and comparative-analytical manner and the method of collecting materials is done in a library manner and with an iconology approach.it seems that the painter in the image of the steps by using the form of a footstool in the mihrab, is simultaneously reminding the three steps associated with the Muslim Qibla and, as a result, the principles of Shiite Islam,monotheism,prophecy and imamate.It is also a document because in that period,the footprints in Nishabur were the expression of the footsteps of Imam Reza.In the second painting the painter portrays Tahmasab in the form of Imam Reza the promoter of Shia in Iran, and refers to the incident of Humayun Gorkani’s request for help from Tahmasab.Finally subconsciously it refers to the fundamental values of Tahmasb’s period which are the important Shiite principles and the emphasis onTahmasb’s legitimacy

Abstract The holy shrine of Imam Reza (A.S.) is regarded as the most sacred pilgrimage site for Muslim Iranians, offering profound and transformative experiences for its visitors. Given its significant status, numerous studies have been conducted to explore the pilgrims experiences of visitors to this sacred place. The abundance of research necessitates a systematic pilgrims, which this article aims to provide. For this purpose, 155 articles related to Imam Reza (A.S.) and pilgrimage were identified, from which 10 articles specifically focusing on the typology of pilgrims were extracted. These articles were analyzed from various perspectives, including research methodology, data collection methods, sample populations, objectives, and pilgrimage typologies. Ultimately, the study investigates the underlying causes of diversity in pilgrimage patterns and types among pilgrims to Imam Reza (A.S.), addressing the central question of this article while providing a comprehensive framework for categorizing the diverse forms of pilgrims. The findings indicate that: (a) the predominant methodology employed in these studies is phenomenology; (b) data collection methods mainly rely on in-depth interviews with pilgrims, alongside anthropological approaches, observations, lived experiences of the authors, and analyses of personal writings, petitions, and travelogues; (c) the minimum sample size is six and the maximum is thirty participants; (d) the common aim among most authors is to examine and understand the act of pilgrimage from the perspectives of pilgrims to the holy shrine of Imam Reza (A.S.) and their typologies; (e) typologies of pilgrims are presented in various forms reflecting the diverse viewpoints of the authors. Some categorize pilgrims based on faith patterns, while others distinguish them according to service utilization, religious experience, and modernization. From the perspective of faith patterns, pilgrimage styles are divided into doctrinal, traditional, intellectual, ritualistic, circumstantial, functional, and meaningful categories. Regarding modernization, pilgrimage types include virtual, female, metropolitan, traditional, and modern categories; and in terms of service utilization, pilgrims are classified into low-frequency non-individual travelers or semi-institutional tourists, high-cost short-term travelers or semi-institutional tourists, and low-cost high-frequency non-institutional tourists.

Abstract The category of norm-avoidance, which is considered one of the innovations of Russian structuralists, is closely related and unbreakable with the concepts of defamiliarization and highlighting, so that sometimes one is used instead of the other. . English linguist Leach has classified it into eight categories: lexical, syntactic, phonetic, written, dialectal, stylistic, temporal and semantic. Deviation from normal language acquires literary value when it evokes a new meaning. One of the most widely used types of norm avoidance is the type of meaning that has encouraged more artists to experiment in this literary field due to the flexibility of the meaning. Metaphor, simile, permissiveness, sensuality, contradiction, etc. are among the most important types of semantic norm avoidance. In the religious literature for children and teenagers, this outward performance, along with the transmission of high and revelatory themes, is an opportunity for the mental growth of the audience to increase the circle of literary words and to walk the path of servitude in their own minds. The purpose of this descriptive-analytical research is to present the author’s mechanisms in creating literary arrays that cause the teenage audience to stop reading in order to make him go through thoughts embellished with passages from the life of Imam Ali bin Musa. Al-Reza as a guest and institutionalized important religious-moral values in his existence.

Abstract Human societies perform special rituals to perpetuate beliefs, strengthen norms, and maintain behavioral patterns. Such rituals are usually repeated regularly on certain days of the year, which are considered different from other days; Therefore, for religious people, time is not uniform, but some times are “holy” and others are “unholy”, each of which has special customs. According to religious texts, among the holy times, but also the most holy time for Muslims, is the day of “Ghadir”. According to the author, there is no balance between days of sadness and happiness in Iran. Despite the priority of Ghadir over all Eid days, it does not have a proper place in the life of the Iranian world, compared to Nowruz and Ashura days. Inspired by semiotic techniques, the author has analyzed Ghadir as a sacred time, based on the texts left by Imam Reza (AS). In addition to expressing the high position of Ghadir among Islamic holidays, the text also teaches the way of marking and cultural policy in the field of sacred time. The results of the research indicate that Ghadir has been marked in such a way that if it is implemented according to the policies of Imam (a.s.), it can achieve components such as “social cohesion”, “spiritualization and connection of people to the sky”, “psychological comfort”, “liberation and society’s purity”, “material development and prosperity” and “historical identity”.

Abstract The late Azizollah Attarodi, a prominent contemporary hadith scholar, made significant efforts in collecting, translating, and promoting the narrations of the Infallible Imams (a.s.). Among these efforts was the compilation and organization of the narrations of the Ahl al-Bayt (a.s.) into Musnad form, categorized according to each individual Imam. With regards to the narrations of Imam Reza (a.s.), in addition to collecting, organizing, and publishing them under the title “Musnad al-Imam al-Reza Abi al-Hasan Ali ibn Musa (a.s.)”, Attarodi also undertook the translation of the narrations of this work, titling it “Akhbar wa Athar Hazrat Imam Reza (a.s.)” (Narrations and Works of Imam Reza (a.s.)). Mr. Attarodi has made some errors in the translation of certain narrations, and the resulting translation does not accurately reflect the Arabic text of the narrations. Therefore, this research, using a descriptive-analytical method, seeks to answer the question: what criticisms can be made of the translation of Musnad Imam Reza (a.s.)? The research findings indicate that at least five main criticisms can be levied against the translation: 1. Mistakes in finding the equivalent meanings of words; this area itself is open to criticism in two aspects: a. Incorrectly assigning the meaning of words; b. Translating general words as masculine. 2. Mistakes in translating phrases and sentences. 3. Mistakes in translating metaphors. 4. Not translating some words and phrases. 5. Adding sentences and phrases that do not appear in the original Arabic text.