Journal of Razavi Culture

Abstract Pilgrimage and religious tourism, despite common opportunities for convergence and companionship, have fundamental differences in basis, function and social consequences. This has led to various controversies in policy making. The current study seeks to know the current state of the policies of Āstān Quds Razavi in relation to pilgrimage and religious tourism. And finally, based on the overall perception of the current state of these policies, it seeks to obtain a list of priorities regarding the favorable state of Āstān's policies and services in the field of pilgrimage and religious tourism; utilizing documentary methods and qualitative interviews with experts, policy makers and implementers of religious tourism and pilgrimage in gathering information and also analyzing the data obtained from it using the qualitative content analysis method led to the conclusion that not only the issue of religious tourism in policies of Razavi's Āstān Quds has not been taken into consideration, but no relation between tourism and pilgrimage has been established in these policies. Among the problems and issues of policies in the field of pilgrimage, we can mention the effectiveness of pilgrimage and the continuity of communication with pilgrims, the realization of pilgrimage with knowledge and the promotion of its customs and rituals, the increasing participation of people in pilgrimage services and the removal of deprivation, etc. Also, among the priorities, things like "creating convergence between tourism and pilgrimage and taking advantage of tourism capacities along the pilgrimage and preserving the meaning core of pilgrimage and expanding it in the services of the shrine and pilgrimage city are worth mentioning.

Abstract Political education is one of the concepts that play a key role in shaping the frameworks of Islamic government and characterizing the type of action of society and increasing Islamic insight. Political education is a process that begins with non-political affairs and then moves on to simpler areas. In Islamic thought and the behavioral patterns of the Imams (as), the socio-political education of man and society has always been of great importance. Through social and political education, the infallible Imams have always explained religious teachings in the individual and governmental spheres and have trained human beings in the level of Islamic culture and identity. In the political thought of Imam Riḍā (as), the concept of political education is basically related to the empowerment of the Muslim community in order to inform and improve their level of insight to understand the existing trends. The main question of the research is what is the political education in the thought and behavioral pattern of Imam Riḍā (as)? According to the research findings in the behavioral model of Imam Riḍā (as), political education basically means social self-awareness and the establishment of political and social cohesion and has its own components and characteristics, in such a way that right orientation, justice, freedom of expression, honor and respect, knowing the audience and awareness of the time are the most important features of political education in their thought and behavior pattern. Based on this, the research method is descriptive-analytical, which explains the political education in the thought and behavioral pattern of Imam Riḍā (as) by using the narrations and biography of Razavi.

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 legitimacy of governments has always been, at least since ancient Greece, one of the key issues in political science. In the Islamic world, although the formulations presented for the ratification of the caliphate were later than the status of action, but it can be said that during the Imamate of the eighth Shiite Imam, many of them had achieved their structure. Now, if we look at the narrations of Imam Riḍā (as) from the perspective of political science, we will see that many of Raḍavi's teachings are related to the legitimacy of the government. Based on a descriptive-analytical method, this study tries to show what discourses were held in the period of the life of Imam Riḍā (as) (148-203 AH) regarding the legitimacy of the Caliphate and what was the view of the Eighth Imam of the Shiites in the face of them?
The results of the research show that the caliphate did not have a solid basis for legitimacy, and based on previous events, it has become a theorizing; also, during the Abbasid caliphate, strategies were considered to strengthen legitimacy. The narrations also demonstrate that in addition to presenting the Shiite model, the "text", they criticized both paths of the caliphate system, that is, the constructions of legitimacy and strengthening strategies, in order to give a new life to the political principles of the Shiite school.

Abstract  
One of the important matters in the life and social relations of the mankind is how to manage the acts based on stabilization in the political power, and the principles and criteria ruling on these relations especially in the field of commanding. Islam as the last divine religion and the prophet Muhammad (PBUH) as the last prophet and his family as the divine leaders have given a high position to morals in managing the social and political relations, and Imam Ali-Ibn-Musa-Al-Reda (AS) has showed during his life especially after nomination as deputy of the Calif a clear picture of necessity of using the moral-based methods in politics by adding two important elements of the social life, i.e. ethics and politics. The aim of this paper is to study morality in politics according to Imam Reda’s (AS) manner and statements and has tried to generally discuss the most important elements of this view from his perspective.

Abstract There are cultural issues in the era of Imam Reza (A.S.) that create review  of Islamic culture especially Shia Muslim culture. In this context, he took advantages by Enlightenment and using available fields and could solve these problems by doing extensive cultural activities and manage cultural system of the Shia community. The aim of this article is to answer this question that what cultural problems exist in the era of imam reza According to the cultural policy- making  approach and what actions did Imam Reza (A.S.) to solve them? By searching, collection and processing the information with descriptive analytical method, findings show that cultural problems during immate of imam reza include like  “shiite leadership peril”, “Ideological deviations in translation movement”, “the emergence of various religions and sects”, “the Rscientific-religious ignorance in the society”, “Rumors and lies against Ahlul Bayt (A.S.)”,”falsification and forghing the hadiths”  “government deception" He responded to these problems by a series of political actions (that his cultural policy making have shaped ) such as “explicit declaration of Shiite leadership”, “training elite students”, “scientific - religious meetings”, “scientific debates”, missionary trips”, “restoration of the prophetic hadiths”, “explaining the true traditions and cursing counterfeiters”, “cursing and excommunicating Some sects”, “developing all aspects of the spread of science”, “spread Shia”, “neutralizing the deceitful plots of government”.

Abstract  
One of the complicated and ambiguous issues in the field of politics and political affairs is the relationship between ethics and politics. Human society moves downward chaos and insecurity without the aid of politics and governance while politics, governance and political power requirements lead to the downfall of ethics as well as human and moral manners with the excuse of saving power and public interests. This research was an attempt to scrutinize and explore the relationship between ethics and politics based on religious teachings, especially the words (hadiths) and life stories of Imam Reza and his chaste ancestors. Considering the validity of the words of virtuous Imams (peace be upon them) and the necessity of adhering to the life stories and manners of religious leaders, the results of the present study could be used to recognize the relationship between ethics and politics from the viewpoint of theses noble teachings, which are based on the decrees of the Holy Legislator. The research method for developing this manuscript was the descriptive-analytic method. The research data was also analyzed based on hadiths and appropriate references within the framework of the manuscript. 

Abstract The fact that politics is a science formed in the framework of the principles of beliefs as well as the conditions and requirements of the time leads us to believe that there doesn’t exist unique treatments of this science in the outside world and that’s why we witness various approaches and theories in this regard given different conditions and schools of thought. Citing the principles and basics of the Razavi School that result from Imam Reza’s menology, the author of this article seeks to find an answer to the question, “What does politics mean in Islamic discourse?” To achieve this goal, the author introduces a theoretical framework that analyzes politics in four levels of ontology, epistemology, teleology and methodology. Analysis of Imam Reza’s menology reveals that in Razavi School of thought, politics is not the science of power, but the science of felicity. Thus, one can claim that the Islamic pattern for politics (based on Razavi School of Thought) can be an alternative theory to the current secular political science.