Journal of Razavi Culture

Abstract One of the most crucial pillars of a good life is genuine happiness and contentment. This study aims to explain the prerequisites for achieving happiness in the best life, based on the teachings of Imam al-Reza (as). The research method is descriptive-analytical and relies on library sources. Based on a narration from Imam al-Ridha (as) that defines the best life as making the lives of others good and pleasant, the study explores the requirements for achieving this noble social relationship within Ridawi teachings. The findings show that in the words of Imam al-Ridha, the best life is one where we make the material and spiritual lives of others pleasant. This principle is evident in his conduct. Achieving such a life requires a balance between hope and fear and depends on several factors: A Monotheistic and Eschatological Perspective: True belief in God and the afterlife, achievable only through complete intellectual and practical devotion to the divine authority (the Imam), alongside sincere action. Self-Sacrifice: Which demands asceticism, contentment, and abandoning selfish desires. Kindness and Problem-Solving Attitude: While preserving others’ dignity. Skills Such as Anger Management: Which can only be realized through patience with people, forgiving others’ mistakes, and good character. Comprehensive Planning Skills and Lawful Daily Recreation. According to Ridawi teachings, aiding others—especially believers—brings about divine help and unseen support from unexpected sources. This leads to lasting happiness in both this world and the hereafter. Therefore, based on these teachings, through divine-centered and Imam-centered action, detachment from worldly attachments, and acquiring happiness-related skills, one can bring comfort to oneself and others and achieve the best life. Enjoining good (Amr bil Ma’ruf), Forbidding evil (Nahy anil Munkar), Imam al-Jawad (as), Conduct (Sirah), Hadiths (Narrations).

Abstract One of the important issues in the field of divine names and attributes is God's previous knowledge to his essence before creating possible beings. According to the appearance of the ᷾Imran Ṣᾱbi's narration, Imᾱm Reḍᾱ (A.S) denies God's need for such knowledge that is incompatible with another Imᾱm's narration in which God's knowledge to His essence is affirmed. The commentators of this narration like hadith scholars, philosophers, and mystics disagree in explaining and solving such incompatibility. ʿAllᾱmih Majlisī has mentioned four justifications that all of them can be criticized. Qᾱżī Saʿid Qummī accepts the apparent meaning of Hadith and attributes this knowledge to the level of Unity.  This viewpoint is incompatible with those traditions in which the attributes of essence are affirmed. ʿAllᾱmih Jafarī uses only the principle of identity in jusfying this Hadith and does not accept the attributing this to God's intuitive knowledge. In this article, Mullᾱ Ṣadrᾱ's viewpoint that is based on intuition knowledge and the principle of identity is more compatible with Imᾱm Reḍᾱ's (A.S) Hadith in solving this contradiction. 

Abstract The lifestyle of Imam Riḍā (as), which is one of the most popular topics in contemporary research, is more intertwined with family, social, theological, and religious studies, and has not benefited from psychological approaches and appropriate methods in order to depict a more comprehensive statue of his transcendent personality. They have been published with the motives of wisdom, emotional-spiritual status and their privileges among the Imams (as), revival and explanation of Raḍavī culture and sensory compassion. The present study seeks to provide a psychological analysis of Razavi's lifestyle based on Erickson's "life span" perspective. The first purpose of the author is to institutionalize the essence of Raḍavī lifestyle in individual and social emergencies, second, the display, classification, and promotion of public religion at the levels of practical and theoretical culture, and third, the psychological analysis of the research results.
     The data collection method is based on library-documentary and has been done with qualitative approach and Ericsson's research method of psychological-historical analysis. After extracting the socio-cultural and individual components of Erickson's personality analysis, the characteristics of Imam Riḍā's (as) lifestyle were constructed from the authentic documents and classified according to the mentioned components. The result of the research is that the examples of his identity reflect the beliefs, values and applied sciences and symbols of practical behavior and are the basis of religious, spiritual, moral-social and mental identities and have the ability to be modeled on the public.

Abstract Tiling is one of the idealistic ways of painting in the architectural decoration of Iran, at least its historical background dates back to before Islam. In the early Islamic centuries, art of tiling in Iran, because of the increase in the construction of religious buildings, appears as decorations in religious collections. The process of growth and development of the holy shrine has continued throughout the history of Islam and throughout the life of Islamic governments; hence, the type of architecture and its accessories, including tiling, throughout history and periods of Ilkhānī, Timurid, Safavid, Qājār and contemporary period have been done by different styles and methods. During the Qājār period, many developments in art and architecture, especially in the decoration of buildings, occurred. In this period, the painting of the building’s wall found new effects. In this era, the tile designers have inspired from portraiture, photography, postage stamps, western fashions, ancient art traditions of painting, as well as literary, historical, religious, and lithographic.
The main purpose of this article is to get familiar with Qājār period tiles in the holy shrine and to adapt the miracle of the lion’s attack to Hamid Ibn Mehrān on the front of the eastern porch of the Atiq courtyard with similar lithographic prints. The question is what are the topics of the Qājār period tiles in the holy shrine of Raḍavī? Can we see the tile of Imam Riḍā's miraculous tale in the Ma'mūn's assembly (Lion’s attack on Hamid ibn Mehrān) from similar lithographic prints? If this tile is affected by lithographic prints, what are these effects? What works of the painter artists are more consistent with these items?
The compilation of the materials and pictures of the present research was done by field and library method, and its writing was done with a descriptive and analytical approach along with interpretation of the images and their adaptation.