Journal of Razavi Culture

Abstract The Alids have always been considered a political opposition group within the Abbasid rule. With the increase in protest movements during the era of Imam Reza (AS), the Abbasid caliph Ma’mun attempted, through a soft-power strategy, to both suppress these protest movements and eliminate the spirit of protest and uprising against usurping governments from society. Upon discerning this design, Imam Reza (AS) engaged in a three-pronged confrontation: to thwart the implementation of Ma’mun’s plan, to sustain the spirit of protest and uprising in society by introducing a standard model for protest movements, and also to identify deviant protest movements. This research essentially seeks to answer the question: How, and based on what propositions and components, did Imam Reza (AS) preserve and guide the protest movements endorsed by the Imamate current? To answer this question, it seems necessary first to enumerate the types of protest movements in the era of Imam Reza (AS) and then, in the second stage, answer the main question. The findings of this article, which are based on library research methods, historical sources, and data analysis, will categorize the typology of protest movements into four types: Government-seeking, Reform Movement, Deviation, and Method. Furthermore, Imam Reza (AS) endeavored to sustain the spirit of protest in society and transmit it to future generations of Shi’a by introducing the necessary components of the standard model for protest movements.

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 The issue of divine will, like many of God’s attributes, has always been the subject of debate and controversy among philosophers, theologians and orators. In the discussion that will is one of the divine attributes, there is no doubt or disagreement, and everyone considers it to be one of the attributes of divine perfection, but the difference of opinion is in the truth of will. The topic of discussion in this research is a famous hadith of Imam Reza, in which he explains the truth of divine will and the difference between it and human will. In this hadith, Imam Reza considers the divine will to mean “creation of action” and the human will as “inner song” and the result of previous thoughts and mentalities, and briefly explains their difference. In fact, when we are faced with the content of this hadith, we are faced with two main issues: the difference between the will of God and the will of man, and the attribute of essence or the attribute of the act of God’s will. In this research, we have explained the hadith of Imam Reza regarding the difference between the will of God and the will of man, and the attribute of essence or the attribute of action of God’s will.

Abstract  The extended narration of Imam al-Riḍā (A) in Marv stands as one of the most profound and comprehensive hadiths concerning the status of Imamate. The central question of this article is a critical reassessment of the prevailing scholarly view, which treats the attributes of the Imam’s knowledge—such as being divinely gifted, present (ḥuḍūrī), infallible, capable of increase, detailed, actual, and certain—as parallel and independent features. This study argues that these are not separate or coexisting attributes; rather, the Imam’s knowledge is fundamentally and essentially a gifted knowledge (ʿilm mawhūbī), a simple and unifying quality from which all other traits emanate. The divine gift (hibah ilāhīyah) serves as the foundational epistemic principle that gives rise to both the quantity and quality of the Imam’s knowledge.
Specifically, this divine bestowal renders the Imam’s knowledge detailed and augmentable in terms of quantity, and infallible, certain, immediate, and actualized in terms of quality. Consequently, a revised classification is proposed: instead of referring to a set of plural attributes, the term “gifted knowledge” should be adopted as a singular, essential description, with its characteristics reorganized into quantitative and qualitative categories. This article, employing an analytical method based on Imam al-Riḍā’s narration and related interpretive hadiths, first establishes divine giftedness as the essential and simple quality of the Imam’s knowledge. It then seeks to answer the core question: How does divine gifting impact the quantitative and qualitative dimensions of the Imam’s knowledge?

Abstract In the analysis and study of literary texts, semiotic criticism has played a distinctive role in the 20th century. The French critic Michael Riffaterre, in his semiotic theory, presents a novel model for reading poetry. According to his theory, poetry is examined through two approaches: heuristic (exploratory) reading and retroactive (non-progressive) reading. The first reading, which is mimetic, focuses on the apparent meaning, while the second, which is semiotic, emphasizes linguistic connotations and implied meanings. Once non-grammatical elements in the text are identified, the relationship between these elements—through accumulations and descriptive systems—reveals a new discovery of the text’s structural network. 
In this study, Da’bal al-Khuza’i’s Ta’iyyah (d. 249 AH), the most famous and longest poem (124 verses) by the devoted poet of Imam al-Rida (AS), is analyzed based on Riffaterre’s approach. Applying Riffaterre’s model and semiotic analysis, two accumulations—praise for the Ahl al-Bayt (AS) and the oppression against them—are examined within a descriptive system of the poet’s suffering from injustice against the Infallibles (AS). Through the structural network of hope for intercession and the end of tragic tyranny, a profound and subtle reading of this ode is presented for the “super-reader”

Abstract The Ash’arites consider the existence of intentions and ends to be completely ruled out in divine actions, but the judiciary believes that the Shari’a rulings are subject to real interests and corruptions. The important question that arises here is whether the interests and corruptions necessarily lie in the belonging of the duties or whether the principle of the duties must be expedient and corrupt, even if the belongings of the duties have no criteria? Celebrities have presented the argument in a way that confirms the first aspect. On the contrary, some believe that the task should include criteria. This criterion can be in the possession of the command and prohibition or the command and prohibition itself. Another question is whether there is no distinction between worship and transaction in the statement that the human intellect is not able to understand the criteria of the rulings in order to generalize and assign the rulings based on the apparent causes and suspicious discoveries? In this research, which has been done analytically, an attempt has been made to provide an answer to these two questions by considering the appropriateness of the news of Muhammad ibn Sinan from Imam Reza PBUH, assuming the authenticity of the document, and regardless of other rational and narrative arguments.

Abstract This research investigates and analyzes the features of good governance in the biography of Imam Reza (AS). Considering the importance of good governance and its role in the realization of social justice, the present research aims to identify and examine the characteristics of good governance by analyzing the texts and sources related to the biography of Imam Reza (a.s.). The findings of the research show that although Imam Reza (a.s.) was not in direct control of the government, he emphasized on observing social rights and resolving disputes. Also, transparency and public participation were among the characteristics of good governance in the life of Imam Reza (a.s.), which helped to realize social justice and strengthened public trust. In addition, respect for human rights and human dignity is also one of the principles of good governance. This principle means preserving basic human rights and freedoms, respecting cultural and religious diversity, and adhering to the principles of humanity. These measures strengthen human values, promote trust and create a dynamic and stable society. Therefore, reflecting on the importance of paying attention to people’s needs in promoting welfare and social justice from the perspective of Razavi’s way of life and Islamic governance, helps us to find the best solutions and policies. To meet people’s needs and to promote welfare and social justice.

Abstract  Religious poetry has held a special place in the literature of Muslim nations from time immemorial; however, it should not be neglected to analyze these types of works using new critical approaches, as this leads to a deeper exploration of the layers and hidden content within the work and a more comprehensive understanding of the poet and his literary production. The present study seeks to examine the poems “Al-Haram Al-Mani’” by the late Gherawi Isfahani and “Sham’e Welayat” by the Sahebkar-which both focus on Imam Reza and were composed in the second half of the 14th century-within the framework of the American school of comparative literature and the critical discourse analysis approach based on Norman Fairclough’s theory. Some of the findings indicate that in the poem “Sham’e Welayat”, at the level of description, the main actor is the poet himself and the main undergoer is Ma’moun. The poem employs hierarchical classification schemes and shows a clear alignment and harmony between the vocabulary and the ideology underpinning the text. It draws upon the themes of “Ziyarat-e Jame’ah Kabirah” and is largely based on personal experiences. Above all, this poem aims to influence the cognitive structure of the audience and focuses mainly on the intellectual growth of the followers of the Imam In contrast, the poem “’Al-Haram Al-Mani’” presents a broader situational context and has a firmer historical structure compared to “Sham’e Welayat”. It addresses both the virtues of Imam Reza and narrates his life history and hardships. Furthermore, through intertextuality and by employing the story of Prophet Moses allegorically, it attempts to establish the superiority of Imam Reza. This poem criticizes the inconsistencies between domination, its behaviors, and actions with the traditions from the time of the Prophet to reveal the negative face of domination clearly to all. The poet, in this endeavor, relies more than on any other source on the Quran and narrations from the infallible Imams to persuade his audience and uses declarative and positive sentences extensively—likely to have a stronger impact on society, governance, and the future of humanity.