Journal of Razavi Culture

Abstract Razavi Culture, rooted in the teachings of Imam Reza (A.S.) and the knowledge of the Ahl al-Bayt, is one of the most valuable aspects of Islamic and Shia culture, playing a crucial role in shaping the religious and social identity of Muslims, especially Shia. In this regard, this study aims to examine the causes and strategies behind the distancing from Razavi culture among some Iranian citizens and its consequences, analyzing the phenomenon from the perspective of cultural and religious theories. For this purpose, the qualitative method and Strauss and Corbin’s grounded theory approach were employed. The necessary data were collected from in-depth interviews with 25 individuals from different groups in the city of Tabriz. The results of the research indicate that the focused codes for causal conditions include factors such as social transformation, the decline of institutional legitimacy, secularism discourse, and cultural colonization. In the section on contextual conditions, structural economic crises, cultural pluralism, the collapse of the epistemic system, and instability in the family education system were identified as key contexts. The intervening codes refer to the role of ideological conflicts, a rupture in epistemic mediation, the haste in global integration, and the consumerist information market. Finally, considering two strategies of acceptance and resistance by society, which were presented as individual reactions to this phenomenon, the consequences of distancing from Razavi culture manifested as a legitimacy crisis, nationalism and ethnocentrism, social-political divergence, decline in soft power, secularization of political discourse, collapse of normative order, identity vacuum, erosion of social solidarity, identity entropy, and disintegration of the educational structure.

Abstract The field of cultural economy is one of the new and profitable fields that can provide good solutions to solve the financial problems of cultural organizations with scientific study. Astan Quds Razavi organization is one of the organizations that is active in the field of cultural economy; But it has not yet been able to use the many capacities it has. On the other hand, due to the lack of research in this field and considerations related to the Astan Quds Razavi organization; For example: the image and brand of Imam Reza (PBUH), there is no research that can solve this need. The current research tries to extract the components of the cultural economy in Astan Quds Razavi by using thematic analysis method by emphasizing the narrations of Oyyun Al-Akhbar Al-Reza (PBUH) and using the statements of the Supreme Leader Ali Khamenei, the macro policies of Astan Quds Razavi and theoretical litrature. After extracting the texts related to the research from the mentioned sources, about 1200 initial codes were extracted. After screening and combining the initial codes, 99 basic themes, 20 Organizing themes and 6 global themes were extracted; global themes are including “productivity, cost reduction and revenue increase”, “image and prestige of Astan Quds Razavi”, “attention to synergy, coherence and coordination”, “strategic planning, foresight, rationality, and scientific awareness”, “creativity and innovation” and “contextual conditions and activity infrastructure”. Finally, the network of themes presented in this research can help policy makers of cultural economy in Astan Quds Razavi for successful planning in this field.

Abstract The present study examines and analyzes the current status of chastity and hijab among the citizens of Mashhad, especially the youth, and the mechanisms of its promotion in the context of Razavi culture. This study was conducted with a qualitative approach and grounded theory method, and information was collected through semi-structured interviews. The results of the data analysis are presented under a central category entitled “Decentralization against the focal placement of elements of Razavi culture in the collective world of Iranians”. The conditions for the creation of this phenomenon are: the expansion of exclusivity against the generalization of Razavi culture, selective confrontation against integration in the application of the fundamental elements of Razavi culture, the predominance of propagandism against eloquence in the education of Razavi culture missionaries. The strategies that can be adopted by social actors against the central phenomenon include: maximum attraction against maximum rejection, participation-oriented approach against command-oriented approach and creative approach against stereotypical approach. In the end, these confrontations have resulted in consequences including: the loss of authentic cultural links in the society against their recovery, separation against the increasing integration of the religious and customary aspects of children’s life, the inability to face cultural challenges against finding opportunities for these confrontations. . Also, in explaining the category of Razavi’s culture, the concepts of dialogue, love and respect have been used as the main keywords.

Abstract The theory of intergenerational justice is a theoretical response to the problem of the environmental crisis and the threat to the rights of future generations, the purpose of which is to achieve a better quality of life for all generations and to achieve the goals of sustainable development; despite the modernity of this theory in international law, attention to life and The health of all generations, including future generations, has a long history in Razavi culture; the sum of the teachings of the Qur’an and the Sunnah and the emphasis of Imam Reza’s speech and behavior indicate that the concept of intergenerational justice is a duty to secure the rights of the future generation and protect natural resources and the environment. It is social and moral and consists of three dimensions of duty and environmental responsibility, social solidarity and creation of equal opportunity, economic efficiency and sustainability of consumption, which are the dimensions of sustainable development in international law.
With the difference that in the discourse of the international law system, only the protection of the rights of future generations is taken into consideration, but in the Razavi culture, the centrality of God and the exaltation of the ontological approach of man are emphasized; in addition, justice in international law, The necessary condition is sustainable development, but in the mentioned culture, it is more than the necessary condition and continuity of life, but it is the same as the stability and survival of life; Therefore, each generation receives all public protection from the previous generations and has obligations as a trustee to protect it for future generations as beneficiaries; Also, in the mentioned culture, justice has a wide concept and in addition to the field of creation, it also includes the fields of legislation and punishment.
 

Abstract One of the problems of modern societies is the multiplicity of reference groups that make people face the crisis of choice. In all societies, some people achieve a rank and a position that they gain authority and many people make them their role models. Such people are creators of a special way of thinking of a school. The question is, in the Razavi culture, who can be school builders and through what steps? By analyzing the texts left by Imam Riḍā (as) and using the concepts produced by semioticians, such as the principle of "succession" and "coexistence", the author tried to achieve a conceptual structure and theorize the process of school building in the Razavi culture. The results of the text analysis show the five-stage process that only the people promoted to the final stage, using its requirements, are worthy to be role models, and they can be considered as a school and a pattern. People with the goodness of "way", the goodness of "guidance", "conformity in speech" and "submissiveness in action" if they can avoid from "entering without thinking in business" in the economic stage, and from "show off" in the social stage, and from "creating corruption" in the cultural stage of and from “disordering” in the political stage, in this case they enter the fifth stage. commander-in-chief Qasem Soleymani, due to having four components and being promoted to the final rank, especially martyrdom in the way of Allah, is an example of the fifth stage that the supreme leader introduced him as "school" i n the present era.

Abstract Religious books and doctrines, the notion of infallible Imams (P.B.U.T.) and their words and narrations for enlightenment and anti-authoritarianism are important theoretical principles in the Resistance Literature which always invite human beings to good morals to gain salvation. Accordingly, Manner and Culture of Razavi based on the culture of Resistance have had a dramatic effect on Persian literature and has created the reflection of Resistance effects in the poems of Iranian poets. Manner and Culture of Razavi has always been considered as a lead for the life of Iranian people due to the existence of the shrine of Imam Reza (A.S.) in Iran and its reflection of the Resistance effects in the poetry of Iranian poets; for this reason, we intend to explain and analyze Manner and Culture of Razavi, as one of the principles of Resistance Literature in this research. The purpose of this research is to introduce Razavi's culture as one of the principles of Iran’s Resistance Literature and its representation in contemporary poetry of poets with an analytical descriptive approach. After assimilating various sources and also considering the existence of Resistance effects affected by the themes of Manner and Culture of Razavi and their representation in the poems of Resistance poets, Razavi's Manner and Culture can be considered as the principles of Iran’s Resistance Literature.

Abstract Yadolah Behzad Kermanshahi (1304-1386) is one of devoted, contemporary poets, whose poem themes is the love to saints, so much that the theme of his poems in collections entitled "Goli Byrang" and "Yadegar Mehr" have been reflected of his religious belief. This study is manifestation of Razavi culture in Khorasani Ha sonnent in the collection of Goli Byrang by Yadolah Behzad Kermanshahi, the findings show ,Imam Reza's maxims are the bed of Behzad Kermanshahi's poems in spiritual aspect of Imam Reza by which the poet is familiar. Therefore, Behzad Kermanshahi 's poems in reciting the cultural, spiritual personality of Imam Reza devoid of exaggeration, instead the poet of Khorasani Ha has the poetic, literary language to praise Imam Reza from due to the lights of Khorasan sun that are the manifestations of Imam Reza's spiritual personality and the effect of those who follow Imam Reza in the mirror of their poems.

Abstract An important goal sought by holy prophets and their successors was to establish good life or ideal society. Although the term "Utopia" meaning the Idealized City is not mentioned in the Holy Quran or any other narrative texts, this issue is deeply rooted in the prophets' teachings and many verses and narratives regarding the objective and quality of ideal life or Hayat-e-Tayeba lead us towards it. From Holy Quran's point of view and as mentioned in many narratives by the Infallibles (Masoumin), achieving an Ideal Society is not only possible, but the main goal sought by the prophets.
The main question proposed by this article is what the features of the Ideal Society in Razavi Culture are. Quran and Ahl-al-Bayt are the two legacies left by the Holy Prophet and Imam Reza (PBUH), as a member of the Prophet's family, inherits from holy prophets and previous Imams. Both theoretically and practically, they struggled to realize this goal. This article examines the most important features of the Ideal Society as expected in Razavi Culture which include: objectivity, justice, beneficence, rule of Imam, development of knowledge and economic growth.