Journal of Razavi Culture

Abstract Family is the foundation of society and the first center of its education and health is the first necessity of creating a religious and law-abiding society. On the other hand, the child is the capital entrusted to the parents so that through this passage, his abilities will be actualized and the perfect and creative human being will attain the divine attributes which is the philosophy of creation. The family, which is considered to be the most influential educational unit for children, emerged following social, economic and cultural changes, regrettably in Iran and the world, and in spite of huge industrial progress and greater prosperity, it has faced various open and hidden challenges and has failed to fulfill its mission. Undoubtedly, revitalizing its functions, including raising children, is considered vital. Is Imam Riḍā (as) whose words and behavior are proof and done according to Allah’s will, is he strict on the principles and methods of raising a child after birth in order to achieve educational goals? In these lines, the author has taken a step by reading sources in a library method and presenting them in a descriptive-analytical method, and the source of extracting principles and methods is his theoretical and practical way. The principles of children’s heterogeneity, love, justice and honoring the child with a religious name are of special interest to him. The following educational background methods, some of which are dedicated to the first week of childbirth and some of which are more inclusive, have been emphasized by Imam (as): Mother’s milk, choosing a wise and healthy nurse, saying adhān and iqāmah in the child’s ear, choosing a good name, aqīqah, giving alms according to the weight of the hair, circumcision, healthy nutrition, insisting on prayer, learning the Qur’an, familiarity with the teachings of the thought of Ahl al-Bayt (ah), politeness, praising positive actions, conditioning upbringing, keeping promises and punishing properly. Undoubtedly, if the family and education system is affected by the mentioned approaches, its output will be righteous and law-abiding children.

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 Some of the hadiths of Imam Riḍā (as), despite being sublime, have been the subject of disagreement between Sunni narrators. Among these hadiths is the hadith "Faith is the knowledge of the heart and the determination of the tongue and the action of body" which has been quoted and accepted by Ibn Abī Dāwūd Sejistānī, but Ibn Ḥibbān Bustī has considered it baseless. Evaluation of the mentioned hadith narrators and the achievement of its message is the subject of this article. The achievement of the researchers of this research indicates that although this hadith lacks the narrators’ authenticity, but it has the authenticity of its issuance and content; because its text is at the peak of accuracy and at a consistent spiritual level due to having similar types of hadiths and evidence. This hadith explains the three pillars of faith that guarantee a good-pure life and challenges the belief of the Murjiah who consider the practice of religious duties outside the truth of faith.