Journal of Razavi Culture

Abstract The socio-cultural situation during the Imamate of Imam Riḍā (as) as well as his special position in relation to the government has created special conditions that require deep reflection of social scientists to analyze this period. Reflecting on the social life of that Imam provides instructive lessons for the current knowledge of social sciences to get out of the present problem, one of which is lessons for policymakers and thinkers in the field of culture. This research, with a descriptive-analytical approach, sought to extract the implications of Raḍavi life in cultural policy. Some of the implications of cultural policy extracted from Raḍavi life in this study are: Being with people; the basis of Islamic cultural policy; Islamic life style; principles and basis of Islamic cultural policy; innate; the starting point of cultural policy-making; attention to the necessity of policy-making for cultural models in the system of formulating Islamic cultural policy; recognizing opportunities in cultural policy; attention to both the innate and natural dimensions of man in Islamic cultural policy; cultural justice in cultural policy-making; "identification" and "symbolism" in cultural policy and ....

Abstract      The manners of the pure Imams (as) are full of fruitful lessons. The teachings of Imam Reza's (as) life can also be used to improve human life. One of them is his policy of educating human beings. The present study, with its descriptive-analytical approach, seeks to extract fundamental implications for Islamic educational policy from the Raḍavī tradition. The results of the research indicate educational implications such as orientation to the talents and tendencies of the educator in the training process, the role of situational effects on the educator training in the training process; policy-making for moral and behavioral patterns of the educator in the process of education; encouragement and threat-centeredness of the educational model; paying attention to the conversational nature of Islamic educational models; paying attention to the coordination and interaction of knowledge and practice in educational policy; recognition of audience in the process of education; the need for policy-making for the growth environment of the educator.