Journal of Razavi Culture

Abstract The compilation of the justice-oriented code of conduct of Ṭāhir b. Husain, the founder of the Tahirid state of Khorasan (205-251 AH/820-865 AD), is known as one of the oldest governance codes of conduct (marāmnāma) in post-Islamic Iran, which has been the subject of various researches from different perspectives. One of the aspects of interest about this code of conduct is the origin of the justice-centered ideas that Ṭāhir b. Husain has arranged in the aforementioned text. One viewpoint has tried to consider it, based on intra-textual and extra-textual evidence, as a continuation to the practice of writing letters of admonition (andarznāma) in the Sassanid era, which was established under the Islamic appearence at the beginning of the formation of the first semi-independent Iranian state in Khorasan; and another viewpoint, based on the both groups of the same evidence, considers this code of conduct to be an adaptation of the famous letter of Imam Ali (A.S.) to Mālik Ashtar. In this study, a third perspective is provided from a critical examination of these two perspectives, which considers the writing of this code of conduct and the formation of Tahirid civilizational governance during the reign of Ṭāhir and his son ‘Abdullāh (205-230 AH/820-844 AD) to be influenced by the justice-oriented sīra (mode of life) of Imam Riḍā (A.S.) during his crown princeship (wilāyat ‘ahdī) (201-203 AH/816-818 AD) in Khorasan. With this assumption and due to the historical nature of the subject, the descriptive-analytical method has also been used as the method of processing this article. The intensification of the Shī‘ī cultural atmosphere, the strengthening of justice-promotion as an important norm in governance through the construction of distinct dichotomies in the governance procedure of the institution of Imamate and the institution of Caliphate in the life of Imam Riḍā (A.S.) had a direct impact on the revival of the idea of justice-demanding among government officials, which has manifested in the form of writing a code of conduct for a just governance procedure (during the reign of Ṭāhir) and civilizational governance (with two components of justice-orientation and knowledge-promotion) during the reign of his son (‘Abdullāh), is dealt with in this research.

Abstract Visiting religious places is one of the common programs in the trips of diplomats and officials of Muslim countries when visiting other Islamic countries. The tomb of the 8th Shiite Imam in the holy city of Mashhad, which is considered the most important pilgrimage site in Iran, has hosted dozens of Sunni statesmen in the last century. This research, which was carried out using a descriptive and analytical method, seeks to find the reasons for the visit of the mentioned officials to Razavi's shrine. The findings show that the Sufi tendencies of some Muslim statesmen are one of the reasons for their visit to the holy shrine of the 8th Imam (as). Some Muslim politicians such as: Zahir Shah, Abul Kalam Azad, Imran Khan, Abdullah Vad, Benazir Bhutto, etc., from countries such as: Afghanistan, India, Pakistan, Senegal, etc., have gone to Mashhad when they were in Iran with the motivation of visiting Imam Riḍā (as). In their homeland, these people were famous for supporting Sufism or belonging to schools such as Suhravardiyyeh, Qadiriyyeh, Naqshbandiyyeh, Cheshtiyyeh and Moridiyyeh, and there are numerous reports of their visit to the shrines of Sofia. With this explanation, it seems that the mentioned political officials have visited Imam Riḍā's tomb because of their belief or respect for the position of Imam Riḍā (as) in the Sufi dynasties. In this context, it can be expected that the shrine of Imam Riḍā (as) can be effective as a reference point for improving and strengthening political and cultural relations.

Abstract The main concern of the current paper is how we can study Imam Reza (A.S)’s transfer from Medina to Merv and his three-year living in Khorasan according to Islamic Principle of “Hijrat” (the migration) and its role in civilization-building. Based on Islamic logic, Hijrat is a principle equivalent to Jihad, results and effects of which serve the achievement of Islam’s goals and ideals. So, we can analyze Imam Reza’s transfer from Medina to Merv and his living in Khorasan according to the theory of “Hijrat and Civilization-building”, given the results and the effects of his hijrat. Although Imam Reza’s short-term presence in Khorasan brought about a plentiful of blessings and good results for the city, the most important results of his Hijrat, among others, are reinforcing rational-oriented current, flourishing scientific and translation movements, developing the method of debates and expanding the geographical boundaries of Shiites. In addition, Mashhad, the City of Imam Reza, as the center of Khorasan’s civilization, and the Shrines of offspring of Imams have played a key role in promoting and stabilizing Shiite civilization in Iran.

Abstract Review and analyze the impact on Imam Reza’s role on khorasan of different dimension is significant.
The presence blessed of Imam was significant impact political and specially cultural on khorasan.
Perhaps the various factors of the departure of Imam Reza to khorasan and also the impact and importance role of Velayat of Imam researches less have paid of the cultural and scientific environment on age.
This paper has attempted to explain the Marv in past,in history of scientific and cultural be paid in khorasan.
Recognizing this situation with the science development and liberal space in Marv was the best opportunity for Imam,to the role of culture in the Muslim community with expressing opinions and strong views expressed in Shiaa.
Make a space science and free belief in Marv for the first time in the history of the Abbasian showed that now the ideas and teaching of the shiaa,can based reasoning and logic to prove the superiority over the other school of thought and jarispredence.

Abstract Abstract Khorasan was dealt with religious, social and political evolutions in Hegira first three centuries. Among the religious revolutions of this realm, the people’s tendencis to Alavi’s thoughts was more appeared. The interest and fondness of Khorasan’s people to the Prophet’s family increased through Imam Reza’s political needs in Marv.  Imam’s position of crown prince obtained suitable opportunity in developing Shiism thoughts and khalifate rostrum supplied the possibility of people’s vast familiarity to the Shiism culture. in fact the importance of  Imam Reza’s in khorasan can be more searched as an important  researching subject in people’s social similarity with the Alavis. The people who themselves became the cause of the Taheries support toward Shiism, because of their more understanding of Imam’s view. The Taheries who undertook Khorasan’s governship after two years of Imam’s martirity, undoubtedly were under the influence of this interest. the taheries performance toward the shiism apart from its previous fields, was more  influenced  through community and familiarity with imam Reza in Khorasan. In this regard it may be said that the Taheribn-al-Hossein’s action in disobediance form khalifate and being invited to the Alavies was one of the reason that he was assured of the Marve people’s support who were the Alavies supportess. The main question is the research of the searchong of the importance of imam Reza’s presence in the governors and important members of the Taheries dynasty’s inclinations to the Shiism. The documentary reasons in this case make more known the importance of effectiveness in attracting  the Khorasanians' attention to the prophet's family.