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. The importance of Razavi culture lies in the fact that distancing from it not only affects religious dimensions but can also have profound consequences in social, cultural, political, and identity-related areas. 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 One of the fundamental duties of Islam is enjoining good and forbidding evil. The appearance of some narrative evidence indicates the necessity of this obligation. On the other hand, there are narrations that list the limitations for the establishment of obligation. Zahir, one of the narrations transmitted by Imam Reza (a.s.) is a guide to the unworthiness of giving advice because it is unfortunate for the audience. This essay is based on a descriptive-analytical method in order to assess the correlation of this hadith with the guiding evidences on the duty of commanding what is good and forbidding what is bad. In order to achieve this goal, the possible reasons for the Imam's refusal to give advice have been highlighted and criticized as follows: the advice is seditious, it is not effective in the audience, the advice is instructive, and the obnoxious action in question is not included in the level of negation. In the last step, with the benefit of the significance analysis of the evidences showing the conditions for the obligation of this obligation in the field of being effective, as well as the guiding traditions on the conditions of effective advice, the selected point of view has been organized. The evaluation of the research is that relying on some historical documents and jurisprudential evidences, it is necessary that the narration is related to things that there is certainty about the ineffectiveness of admonition.

Abstract Abstract
Cultural and artistic industries, due to their impact on cultural identity and their crucial role in the creative economy, require effective marketing strategies. Despite the significance of this field, limited research has focused on identifying the dimensions and components of marketing strategies in these industries. Therefore, the main question of this study is: What are the dimensions and components of marketing strategies in the Astan Quds Razavi Institute of Artistic Creations, and how are the relationships between these dimensions structured. This qualitative research was conducted using thematic analysis through coding and causal cognitive mapping with the UCINET software. In the first phase, a review of relevant academic articles from the past ten years was conducted, leading to the selection of 60 articles. Then, in-depth interviews were conducted with eight experts from the institute using purposive sampling. Finally, causal cognitive mapping was employed to explain the relationships among the identified components.The findings revealed a total of 170 basic themes and 40 organizing themes. The marketing strategies at the Astan Quds Razavi Institute of Artistic Creations encompass seven overarching themes: environmental analysis, market segmentation, positioning, targeting, product, pricing, and advertising. Additionally, the relationships among these variables indicate that marketing strategy dimensions are not only significant independently but also interact dynamically, forming a comprehensive and interconnected system. Among them, targeting and environmental analysis have the greatest impact.The proposed model can serve as an effective tool for enhancing marketing efforts in cultural and artistic industries, strengthening the institute’s competitive position in the market.

Abstract Reverse glass painting, as an ancient genre in Islamic art of Iran, with its unique combination of color and transparency, has served as a medium for narrating stories and conveying religious concepts within the Shiite context. In this regard, the representation of miracles and symbols associated with Imam Reza in reverse glass paintings holds particular significance. The artworks preserved in the Museum of Reverse Glass Painting in Tehran reflect diverse manifestations of such symbolic imagery in the form of halos of light, sacred footprints (Qadamgah), and animal motifs.
The aim of this study is to analyze the visual and semantic structures of symbols attributed to Imam Reza (A.S.) in seven selected paintings from the museum. The central research question asks: What symbolic reflections of Imam Reza are identifiable in the composition, color palette, and arrangement of animal and spatial elements in these artworks?
The research method is qualitative and follows a descriptive-analytical approach. Data were collected through library research and field observation, and analyzed using a semiotic-symbolic framework, focusing on the themes of “The Guardian of the Deer” (Zāmen-e Āhū) and the event of Imam Reza’s poisoning.
Findings reveal that the artists, through symmetrical arrangement of elements, symbolic use of colors, and the employment of halos and animal signs such as deer, camel, and wolf, reinforce concepts such as intercession, mercy, the contrast between sanctity and worldly threats, and the transcendence of time and space.
The convergence in visual structure alongside qualitative differences in execution highlights the variety of narrative techniques and emphasizes multiple layers of meaning.
Analyzing these symbols not only unveils the depth of meaning in the artworks but also facilitates understanding the cultural and religious significance of reverse glass painting in conveying Shiite teachings, particularly in relation to the lofty status and character of Imam Reza .

Abstract Throughout history, European travel writers and tourists interested in visiting the Razavi Shrine often traveled to Mashhad without knowing the specific rules of the Razavi Shrine and its sanctuaries. During their travels, tourists would ask their Muslim companions, who were on their way to visit the Shrine, They rarely mentioned in their travelogues any reports of their fellow travelers not being accepted, or any complaints or grievances about the regulations for travelers in pilgrimage caravans. However, when they arrived in Mashhad, based on their goals, which were mostly to tour and visit the historical complex of the Holy Shrine, They would encounter an unexpected challenge that would make them tired of the journey. Preventing non-Muslims from visiting the Holy Shrine was a problem during the Qajar and Pahlavi eras, which made European tourists very reluctant to travel to Mashhad. The research method in this study is quantitative and qualitative with a descriptive approach based on events taken from European travelogues in the 13th and 14th centuries AH. This research seeks to find the answer to the question: What measures or reactions did non-Muslim travel writers have in order to create a ban on the Holy Shrine? This research seeks to find the answer to the question: What measures or reactions did non-Muslim travel writers have in order to create a ban on the Holy Shrine? The findings of this study indicate that a large number of them were subject to the legitimate laws and current regulations of the Holy Shrine and public opinion. Therefore, after understanding the limitations, they preferred not to even approach the sanctum sanctorum. Some people also entered the shrine of Imam Reza through legal channels and influence, and a few people have also visited or reported on the holy shrine using subtle tricks and special tricks.

Abstract Coins, as valuable material objects, possess various cultural functions beyond their economic role. Due to these cultural functions, from the late Qajar period, coins known as Ziyarat-Neshan were minted in Mashhad. Additionally, starting in 1950 CE (1328 SH), Astan Quds Razavi minted Imam Reza (AS) Birth Coins for use in religious ceremonies, which became a cultural symbol. Over time, these birth coins gained diverse functions within this significant endowment and were minted and widely used over three decades. No prior research has explored the functions of Ziyarat-Neshan and Imam Reza (AS) Birth Coins. Thus, this article addresses the key question: What functions did Ziyarat-Neshan and Imam Reza (AS) Birth Coins serve at Astan Quds Razavi? This historical study, conducted through library-based research using Astan Quds Razavi documents and Mashhad-printed newspapers, reveals that the newly minted coins, known as Ziyarat-Neshan in Mashhad and Imam Reza (AS) Birth Coins in Tehran, served multiple functions within this major endowment. They were distributed as gifts to guests on occasions such as Imam Reza’s (AS) birth anniversary, Imam Hussein’s (AS) birth anniversary, and Nowruz. Moreover, they were presented as blessed tokens to notable domestic figures such as athletes, ministers, courtiers, and foreign dignitaries—including presidents, ministers, their entourages, and other prominent pilgrims—participating in the shrine’s dust-clearing ceremonies. Additionally, a significant portion of the Imam Reza (AS) Birth Coins, due to their spiritual significance, were sold as blessed items in the Astan Quds Razavi Museum.
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Abstract Believers believe in the guidance of reason and in the explicitness of the Quran and traditions that God has the power to accomplish everything. Their belief has faced a challenge of this kind: does this belief even include impossible things (such as the heavens and the earth and what is between them being swallowed in a seed)? The issuance of which requires the occurrence of things such as the placement of large objects in small objects. At different times, numerous people (Iblis, Abu Shakir Disani, etc.) have asked this question of Jesus Christ, Imam Ali, Imam Sadiq, and Imam Reza (peace be upon them). In one of these narrations, which Ibn Babawayh attributed to Imam Reza (AS) in his book Al-Tawhid, the Imam explicitly gave a positive answer to this question (inherent possibility) and emphasized its occurrence (in the form of an analogy of the reflection of the form of large objects in the eye). The present article seeks to examine this statement and its attribution to Imam Reza (AS) and, in the first step, attempts to examine its chain of transmission and meaning.
In the second step, he shows evidence from the Quran and narrations that confirm it. In the third step, this article highlights the challenges that we will face if we adhere to and accept this narration. (Incompatibility with the obvious rule of reason, conflict with numerous narrations, etc.) and in the last step, it tries to provide an aspect (such as the Imam's response relying on the weakness of the questioner's understanding) for the possibility of accepting this news and the possibility of its issuance by Imam Reza (AS).

Abstract One of the fundamental challenges in Islamic societies is the emergence of sedition, which threatens their security and social cohesion by creating an atmosphere of doubt and mixing truth with falsehood, and leads to the distortion of the religious and social foundations of the society's individuals. Given the importance of this issue, in order to achieve a society immune to sedition, it seems essential to recognize the components that provide immunity in dealing with them. The infallible Imams, especially Imam Ali and Imam Reza, have repeatedly described seditions and their consequences and have expressed effective solutions for dealing with seditions. This research aims to identify the immunity-giving components in the lives of these two Imams and to design a practical model for dealing with contemporary seditions. For this purpose, using a descriptive-analytical method and relying on Quranic verses and reliable narrational sources, the speeches of Amir al-Mu'minin and Imam Reza were examined in terms of immunity-giving components And a practical model for dealing with contemporary seditions is presented. The findings indicate that, in addition to common components such as adherence to the Quran, piety, insight, and patience, Imam Ali's life is focused on principles such as the implementation of justice, unity, and Imam Reza's life is focused on debates, educating a scientific generation, and taqiyyah. The research achievement is the extraction of a "sedition cycle management model" in four stages: prevention, detection, confrontation, and repair, which is presented as a three-level operational framework (individual, social, structural) for building immunity against contemporary seditions.This model can serve as a roadmap for cultural and social institutions in intelligently confronting the seditions of the present era.

Abstract Correct debate and good argument, as a place for ideas to meet, due to the combination of two aspects, positive-affirmative and negative-other, has a direct and deep connection with the identity structure of the individual, group and society, and is able to play an important role in defining the boundaries to play an identity On the other hand, it is necessary to pass from the reductionist approaches to the investigation of the life of the Ahl al-Bayt (AS) and to review and rewrite it with the aim of knowingly understanding their identity-building life as a model for creating the present and the future in the Islamic society. The mission of this study is to answer the question that Imam Reza's (pbuh) debates, with the aim of reaching the dimensions and identity-building aspects of Imam Reza's (a.s.) debates, were created in the face of the identity threats created by the false front, whose prominent symbol in that era was the Abbasid caliphate. What was its effect and the functions of what it was. Based on this, the functions of the Prophet's debates are divided into three areas: determining, distinguishing and protecting. The maximum monitoring of issues, questions and doubts and the presentation of various evidences and documents from internal and other sources in the debates, not only led to the establishment and determination of the Shiite identity and its distinction from non-identities, but its epistemological resolution guaranteed the identity security for the Shiite discourse.Based on the teachings of religion, it can be used as a strategy for the identification of individuals and societies.

Abstract Divine knowledge and the issues related to it have received profound attention in the intellectual and spiritual heritage of the Pure Progeny (ʿItrat Ṭāhirah, peace be upon them). One of the questions concerning the attribute of divine knowledge is the self-awareness of the Almighty God. Among the narrations that discuss the self-awareness of God, the negative response of Imam Reza (peace be upon him) to ʿImrān al Ṣābī regarding the question of “whether God, the Exalted, is known in Himself and to Himself” is a striking statement, whose meaning commentators have explicitly found difficult to interpret. In their efforts to elucidate this hadith, three main interpretive approaches have emerged: 1. Some scholars have regarded ʿImrān’s question as referring to a kind of awareness whose affirmation for God would entail imperfection. 2. Others have understood it as referring to awareness in its absolute sense, and have interpreted the Imam’s denial as a negation of the limitation that would arise from affirming such an attribute for God, given His absolute nature. 3. A third group has held that ʿImrān’s question is not, in fact, related to divine self-awareness at all. This article examines the existing interpretations of the narration primarily through the lens of the latter two approaches.

Abstract Language and its manifestation in speech and discourse, especially in a society whose people are famous for their literature and verbal art, cannot be free from political dimension and function. De bel Khozaee (256-148 AH) with a life span of nearly a century used speech and poetry to expand the culture of the Imams and Confront with the Abbasid political culture, and left behind an effective legacy. The present article, with a historical, descriptive, analytical approach and documentary method, seeks to present a vivid picture of the functions of the political speech act of De bel Khozaee, the poet of the Ahl ol-Bayt, during his long life, especially in the era of Imam Reza (AS). The theoretical framework of the present article is the relationship between language and ideology in the thought of Pierre Pierre Ansart t(1922-2016). Based on his thought, language gives meaning and direction to political action. Language is an important tool for political actors to realize the act of rebellion and revolution or stabilization. The findings of this article show that De bel’s political poetry, in the form of satire and criticism of the caliphs of the time, from the Umayyads to the Abbasids, and in the act of consolidation in the form of praise and lamentation of the Ahl ol-Bayt, and defense of their legitimacy, expressing the lamentations of the infallibles and praising the descendants, especially the praise and lamentation of Imam Reza (a.s.), has made De bel famous in consolidating the Razavi culture with revolutionary action and preventing the dominance of the culture opposed to the Ahl ol-Bayt. De bel ‘s poetic language depicts the legitimacy of the discourse of the Imamate, by depicting the legitimacy, competence, and at the same time the oppression of the infallibles, may God bless them and grant them peace, and exposing the injustices, betrayals, inadequacies, and cruelty and injustice of the Abbasid rulers. . De bel’s revolutionary action is in such a way that instead of a language full of mystery and obscurantism; By using clear and straightforward odes, he targeted a large audience in the vast Muslim lands of his time.

Abstract The bombing of the holy shrine of Imam Reza (P.B.U.H) by the Russians on the 10th of Rabi’ al-Thani, 1912, is considered a significant historical event in Mashhad. Known as the “Second Ashura,” the event was commemorated for a long time and poems were composed in its memory. In this regard, the current study sought to introduce and analyze the content of a newly discovered treatise concerning the bombing of Imam Reza’s shrine. To this end, the most reliable sources on this subject were identified and categorized into official sources, including documents, and unofficial sources, such as books and newspapers. Subsequently, to facilitate a comparative analysis of their content with the information in the treatise under discussion, the main topics were divided into several themes, including the types of financial and human damages, the method of attacking the shrine and the positioning of the cannons, the number of shells that hit the shrine and their locations. For each theme, the significance of the manuscript’s information was clarified in comparison to other sources. The codicological structure of the treatise and its informational value were also presented separately to further emphasize the importance of its content. The analysis of the research findings reveals that this manuscript has remained unknown until now, and its information has not been utilized elsewhere. Based on the style and manner of the information presented, the author was closely involved in the event and endeavored to provide an accurate depiction while fairly addressing its various dimensions based on personal observation and available evidence and documents. Some of the manuscript’s information, such as the way the event commenced and the incidents leading to the shrine being shelled, is consistent with other sources. In specific cases, such as the individuals involved, financial and human losses, the arrangement of military forces, and the method of bombardment, the treatise possesses informational value, and the sections concerning figures like Yusef Khan Herati’s fate are unique.

Abstract Given the important and sacred position of the Prophet of Islam and the Impeccable Imams within the realm of the Iranian people’s beliefs and spiritual values, religious art in this land starting from the early centuries of the Islamic era developed into a variety of visual subcategories, each seeking, in a comprehensive, desirable, and aesthetically pleasing manner, to depict the conduct of those great figures. Razavi art is among them; it took shape based on the life-story (sīrah) of Imam Reza and the principles governing his lived experience, and includes numerous visual works such as miniature painting. Among the remaining artworks and depictions from many historical centuries, the present study conducted as a case study focuses on contemporary miniatures centered on the historical event of Imam Reza’s arrival in Nishapur and the narration of the Ḥadīth of the Golden Chain by him. The study aims, through reading and analysis of these works as specific visual documents of the subject, to both reveal the thematic expressions of the ḥadīth and show how miniature painters have made evident the artists’ appropriation of the Imam’s thoughts, conduct, speech, and manner of living. The findings obtained from the description and interpretation of the visual structure of these works based on the theory of Wucius Wong indicate that although each of the miniature painters chose a particular approach from realism to abstraction to visualize this event and concentrated on one of the surrounding themes of the ḥadīth, they nevertheless all endeavored to create a spiritual and sacred atmosphere through it (inscription-writing and the design of an angel or angel’s wing in the background) and to apply visual principles similar to those such as “upright” (rank) perspective, as well as using gentle colors to depict faces and place the primary form (the Imam’s figure) within the key square of their compositional structure. In doing so, they emphasized the central theme of the ḥadīth: the inseparable bond between divine unity (tawḥīd) and imamate. They also portrayed the Imam’s way in confronting the community of Muslims his pleasant demeanor, kindness, and patience in an appealing manner.

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 Divine trials and afflictions are among the inevitable realities of human life. Hence, the prophets and awliyāʾ Allāh, as the chosen ones of God, are not and have not been exempt from this immutable divine tradition. In Shia doctrine, the prophet Muḥammad and the Ahl al-Bayt are introduced as exceptional models for religious upbringing. For the Shia, the Imam is the exemplary and perfect human being, a model in every respect, and is endowed with infallibility (ʿiṣma) and divine protection. Consequently, by adhering to the conduct of their leaders in similar situations—particularly during trials and hardships—the followers can learn from their Imams and apply these lessons in their own lives, thereby attaining desired perfection. Therefore, the manner in which the guiding Imams faced the afflictions encountered in their lives requires careful analysis and methodological study. This research endeavors to provide an appropriate model for coping with hardships and trials by examining the conduct and method of the eighth Imam in facing personal afflictions and difficulties. The imprisonment of his father and the consequent deprivation of his presence, the disobedience of certain relatives, false accusations—including the pursuit of power and the practice of sorcery and magic—the accusation of bringing ill omen and causing drought, remaining childless until the age of forty, and the imposition of restrictions (ḥaṣr) and lack of freedom of action, were among the personal trials in the life of Imam Riḍā. Finally, the Imam’s strategies for confronting the aforementioned afflictions have been indicated.

Abstract In today’s complex, multidimensional world, the need for profound, multifaceted, and layered thinking is more critical than ever. This study aims to elucidate the significance of networked thinking as a pivotal tool for individual and societal growth, grounded in an analysis of the teachings and intellectual traditions of Imam Reza (AS) in promoting a culture of authentic thinking. By examining the concept of thinking and its various forms in contemporary scientific literature, as well as its semantic foundations in Imam Reza’s (AS) tradition, this article concludes that:  1. The core of his teachings lies in institutionalizing Quranic thought—a framework that transcends conventional analytical reasoning (e.g., analytical, critical, logical, systemic, creative, and future-oriented thinking) without contradicting it.  2. This Quran-anchored authentic thinking elevates beyond such reasoning, positioning itself in the human heart, where intellect and spirituality unite at their highest levels. Imam Reza (AS) emphasizes the systematic connection between the heart, language, and thought, asserting that the heart is the primary locus of reflection and reasoning, from which all human actions and speech emanate.  Strategies to cultivate this thinking include: remembrance of the Divine, self-examination, purifying the heart from impurities, contemplation of divine verses and creation, patience in adversity, encouraging inquiry, openness to truth, avoiding intellectual rigidity, reflecting on mortality, understanding the philosophy of divine commandments, and mindful silence. These practices form an overarching umbrella for other thinking paradigms—such as logical, critical, strategic, systemic, creative, and meaning-oriented thinking—by infusing thought with boundless spiritual depth and liberating it from worldly, materialistic constraints.  

Abstract National unity, meaning the alignment and coordination of the components of a political and social system, as the most important factor of national authority, the foundation of development and progress, and reducing internal and external threats, is of great importance for all countries. This matter is of double importance for the Islamic Republic of Iran, which is faced with the large number of efforts of the Arrogant Front to undermine its national unity. For national unity, they list several factors such as: land and territory, language, government, race and ethnicity, traditions and customs, intellectual heritage, myths and heroes, and the like, and there is a consensus about their role in strengthening national unity. But what is less mentioned is the role of religion and religious teachings in national unity; Some people even consider religion against national unity. This is despite the fact that religious beliefs have a much more important role in the stability of national unity than other factors. Considering the important role of religion and religious teachings in shaping the national unity of Iranians, it is appropriate to examine the role of Imam Reza’s teachings in this regard. The findings of this research, which is organized in a descriptive and analytical way, shows that Imam’s emigration to Iran, advice for unity and avoiding differences, justice, protection of human dignity, theoretical and practical confrontation with discrimination, moral characteristics and his respect for other sects have played an inspiring role in shaping and strengthening the national unity of Iranians in alignment with Islamic teachings and Islamic unity.

Abstract   Holy Shrines, as spiritual destinations for pilgrimages and excursions on urban and extra-urban scales, are considered an Iranian Islamic model in the manifestation of Iranian Islamic identity. From the perspective of Iranian Islamic identity, it is emphasized to utilize the existing areas of cities in promoting the cultural, social and economic dimensions of that city. Imamzadehs can be one of these valuable areas, an attraction for pilgrims and religious tourists, which in turn, with the arrival of religious tourists, emphasizes social homogeneity and strengthens the social identity of the city. The purpose of this article is to explain the importance of pilgrimage and Holy Shrines as an Iranian Islamic model of religious tourism in promoting Iranian Islamic identity for religious cities and to study practical solutions to strengthen this approach. This research is of a qualitative type that is carried out by describing and analyzing the content of texts and logical reasoning and documentary and library study methods. Such an approach will require planning to introduce, provide the services, facilities, and equipment needed, especially residential complexes, and design and develop the Imamzadehs in a contextual manner. In the cultural and social dimension, attracting individuals and groups of the community in a single space and instilling a religious and spiritual feeling, it is considered a sustainable cultural symbol and an unparalleled platform for displaying social identity. This contributes to the cultural and social stability of cities and provides a means to strengthen the psychological, social, and cultural security of the community. The Iranian-Islamic identity of pilgrimage settlements can be studied based on Imamzadehs as the beating heart of cities and villages. The holy shrines of Imamzadehs, while continuing sustainable life through the pilgrimage ritual, become the center of religious rituals and traditions, especially celebrations, feasts, and mourning on special occasions. In the physical dimension, Imamzadehs are located in key and structural points of cities and villages. In this regard, the connection and connection of the Imamzadeh spaces with the components and elements around them, especially the network of main and secondary passages and routes, mosques, markets and surrounding neighborhoods, is of considerable importance in the urban design of the aforementioned settlements.

Abstract   In the mysterious world of language, critical discourse analysis opens a new window to discover the hidden layers of the text. This new approach, beyond examining the linguistic structure and aesthetics, seeks to decipher the relations of power and ideology in the text. Based on this, Norman Fairclough’s theory of critical discourse analysis, which is introduced in three levels of description, interpretation, and explanation, is one of the most efficient methods for examining texts and discovering meaning at the level of text and metatext. Suleiman al-Salman is a powerful Palestinian poet who lives in Syria and wrote an ode titled “Salas al-Dahab” under the influence of traveling to Iran and visiting Imam Reza (a.s.) in praise and praise of Imam Hammam. In a way, this poem reflects the pains of a poet who has always witnessed the sufferings of the Palestinian people following the occupation of his homeland by the Zionist occupation regime. Therefore, his poem is considered a political-social work. The current research is trying to apply Norman Fairclough’s theory of critical discourse analysis to the above-mentioned ode “Salaz al-Dahab” and explore the ideas and discourses hidden in it by relying on the descriptive-analytical method. The results of this research indicate that the poet emphasizes the position and dignity of Imamate and Wilayat in the guidance and prosperity of the Muslim community by using words such as “Al-Imam”, “Al-Wali”, “Al-Reza”, “Nur” at the level of description with an array of repetition. has done At the level of interpretation and considering the situational context of the mentioned ode, including the time and place conditions and the political-social and cultural conditions of the Palestinian and Syrian society, the author aims to create a discourse based on the resistance and stability of the Palestinian and Syrian people. At the level of explanation, the poet has created a critical discourse based on the betrayal of the normalization of relations and the compromise of some Arab rulers with the Zionist occupation regime by stating the most important reason for the martyrdom of the Imam (a.s.) which was the compromise of some community leaders with the oppressive rulers.

Abstract The existence of divine proof at all times and its continuation until the Day of Resurrection is one of the tenets of Shia belief, even among the branch sects; Hence, even the Waqifites (Waaqefiyyah) and the opponents of Imam Reza’s (p. b. u. h) imamate came through this principle in rejecting him and denied his Imamate. However, during the narration that is analyzed in the following article, Hazrat Reza, peace be upon him, answered the deniers of his Imamate. The imamate of Imam Reza (p. b. u. h) was doubted once after the martyrdom of his noble father, and it led to the formation of waaqefiyah, and once again, the fact that he did not have children at an advanced age caused doubts among some of his followers. so that some of them converted to waaqefiya; Despite this, there was a definite belief in the continuity of divine proofs in the beliefs of the Shiites, to such an extent that even the Waqifites had no choice but to adapt their deviant beliefs to this original belief in order to achieve their goals. This article, while re-reading Ibn Bashar’s narration, explains Ibn Qiyama’s conversation with the Imam of the Waaqefiyyah group, with a verbal and ruling approach, explaining the Imamate after him. The issue of the earth not being empty of imams from a theological point of view, on the one hand, and the issue of the absence of two speaking imams at the same time from a ruling point of view, on the other hand, are two important and fundamental points in this article; that Ibn Qiyamai Waaqefi in his conversation with Imam Reza (p. b. u. h) acknowledges both of the mentioned issues. Due to the lack of specific background in this field, The innovation of this article is in this aspect, which makes it clear in an interdisciplinary way with a theological and ruling point of view, and in a descriptive and analytical method, while examining and analyzing the content of the mentioned hadith, and analyzing the various affairs of the Imamate, that the dignity of Wilayat is the only dignity that The title of Hojjat, meaning intermediary in divine grace, is continuous and manifests in only one person from the divine saints at any time and cannot be assigned to two people at the same time.

Abstract Non-Iranian and Iranian travel writers have given different reports of the martyrdom event and then the burial of the body of the 8th Imam of Shiites in the land of Khorasan, in the year 203 AH, until the Qajar era. In this research, the reports of classical geographers and domestic and foreign travel writers about the martyrdom and burial of Imam Reza (peace be upon him) from the 3rd century to the end of the 13th century are discussed. The research community is 40 travelogues. Of these, thirty travelogues are non-Iranian and ten Iranian travelogues have also been examined. The research method in this research is quantitative and qualitative with a descriptive approach based on events taken from travelogues and geography books. This research aims to find the answer to how the event of martyrdom and the place of burial of Hazrat Reza, peace be upon her, are described in the travelogues of Europeans and Iranians? The findings of this research indicate that religious reports about the martyrdom and burial of Imam Reza (peace be upon her) were mentioned in a small or incomplete form by geographers and travel writers until the end of the 11th century. In the reports of the early centuries after the martyrdom, they did not mention the name of the murderer or the perpetrator of the martyrdom in their travelogues for any possible reason. After that, in the 12th and 13th centuries of the lunar calendar, with the integration of religious and Shiite institutions after the Safavids, in the Qajar era, due to the frequent presence of travel writers to the threshold of Al-Quds and their attention to reflection and criticism of the event and burial, reporting on the event of martyrdom. It has reached its peak in travelogues.

Abstract The principle of proportionality between crime and punishment, as one of the manifestations of criminal justice, has consistently attracted the attention of scholars in fiqh and law. It is considered a key criterion of justice and recognized as a legal, rational, and religious principle as old as human civilization. Its significance in realizing justice is so profound that legal scholars view adherence to this principle as a true embodiment of criminal justice and acknowledge its acceptance across all criminal law systems. Proportionality between crime and punishment is also among the governing principles of Islamic penal sanctions and can be viewed as a result of God’s legislative justice. The foundation of this study, conducted through a descriptive-analytical method, focuses on a narration from Imam al-Ridā (A) that may be regarded as one of the bases of criminal justice within the framework of proportionality. In this narration, the Imam explains the reasoning behind the prescribed punishments for two ḥadd crimes: theft and non-muḥṣan fornication. His explanation reveals different forms of proportionality between offense and punishment, grounding this narration as a jurisprudential foundation for the principle of proportionality.

Abstract The Alids have always been considered a political opposition group within the Abbasid rule. With the increase in protest movements during the era of Imam Reza (AS), the Abbasid caliph Ma’mun attempted, through a soft-power strategy, to both suppress these protest movements and eliminate the spirit of protest and uprising against usurping governments from society. Upon discerning this design, Imam Reza (AS) engaged in a three-pronged confrontation: to thwart the implementation of Ma’mun’s plan, to sustain the spirit of protest and uprising in society by introducing a standard model for protest movements, and also to identify deviant protest movements. This research essentially seeks to answer the question: How, and based on what propositions and components, did Imam Reza (AS) preserve and guide the protest movements endorsed by the Imamate current? To answer this question, it seems necessary first to enumerate the types of protest movements in the era of Imam Reza (AS) and then, in the second stage, answer the main question. The findings of this article, which are based on library research methods, historical sources, and data analysis, will categorize the typology of protest movements into four types: Government-seeking, Reform Movement, Deviation, and Method. Furthermore, Imam Reza (AS) endeavored to sustain the spirit of protest in society and transmit it to future generations of Shi’a by introducing the necessary components of the standard model for protest movements.

Abstract The Razavi Holy Shrine Complex has developed during different periods, which has caused its spatial complexity; many pilgrims do not have full cognition of the space and movement directions of the complex, therefore, it is important to take advantage of the capabilities of the environment and architectural space for movement and navigation. For this reason, this study aims to understand the spatial configuration of the complex in order to better manage the programs inside the complex. In this research, a Mixed-Method research has been used; at first, the subject of space syntax, its components, and factors affecting choice were discussed with documentary studies, the maps taken from the Holy Shrine and accessible Holy Shrine spaces for pilgrims were done, so the first time, a comprehensive map was prepared in an integrated manner and analyzed by UCL Depthmap, the components of “Integration”, “Connectivity”, “Spatial Depth”, “Choice”, and from among them, “Legibility”, “Selectivity” and “Accessibility” parameters created from the ratio of the components were investigated. Finally, the obtained data were interpreted with logical reasoning. The result shows that the “Legibility” index in the Tomb and surrounding spaces has the lowest value and the highest value refers to the Great Prophet Courtyard. Also, The spaces of Imam Khomeini's portico, the Jomhouri Courtyard, and the Hedayat Courtyard has the lowest value of “Accessibility”, and according to the index of “selectivity”, it is suggested that in the areas that are surrounded by the Holy Shrine, communal activities and temporary ceremonies will be held. Solo activities will be offered in the Tomb space and the surrounding spaces connected to it. Diversification of activities and definition of different areas of behavior can improve the pilgrim's movement system with the use of environment capability and spatial properties identified by space syntax through changes in the existing structure.

Abstract The issue of divine will, like many of God’s attributes, has always been the subject of debate and controversy among philosophers, theologians and orators. In the discussion that will is one of the divine attributes, there is no doubt or disagreement, and everyone considers it to be one of the attributes of divine perfection, but the difference of opinion is in the truth of will. The topic of discussion in this research is a famous hadith of Imam Reza, in which he explains the truth of divine will and the difference between it and human will. In this hadith, Imam Reza considers the divine will to mean “creation of action” and the human will as “inner song” and the result of previous thoughts and mentalities, and briefly explains their difference. In fact, when we are faced with the content of this hadith, we are faced with two main issues: the difference between the will of God and the will of man, and the attribute of essence or the attribute of the act of God’s will. In this research, we have explained the hadith of Imam Reza regarding the difference between the will of God and the will of man, and the attribute of essence or the attribute of action of God’s will.