Journal of Razavi Culture

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 The evaluation of the research is that relying on some historical documents and jurisprudential evidences, it is necessary that the narration is related to things that there is certainty about the ineffectiveness of admonition.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.
1 3 - 4 6 8 9 4 7 9 7 5 34 ----------------- ---------

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 Abstract
In many cultures, including the Islamic world, people believe that sacred places are the meeting point of heaven and earth, and that being buried in such places brings happiness after death. Therefore, people bury their deceased in sacred places whenever possible.The holy shrines of Imam Reza (AS) and his sister Hazrat Masoumeh (SA), due to their special sanctity, are the burial places of prominent individuals, especially religious scholars. The issue arises from the fact that due to the limited space and the exclusiveness of these places to a certain class, it raises the question of what kind of attitude pilgrims have towards the relatively exclusive burial of scholars near the shrines? In order to discover the meanings embedded in the minds of people who have experience of visiting the graves of scholars in the holy shrines, the author has examined their lived experience with a phenomenological approach by conducting semi-structured interviews and analyzing the themes contained in the responses. The results of the study show that, despite the initial assumption of the researcher, the positive themes of “special position and high personality”, “cultural authority and life model”, “having spiritual effects of graves”, “association of prior knowledge towards celebrities”, “impressive social services”, “spiritual care towards scholars”, “spirituality and mysticism of the buried”, “semantic affinity between scholars and Ahl al-Bayt” and finally “discrimination and disturbance” were evoked in the lived experience of the pilgrims. All the above organizing themes are categorized under the overarching theme of “positive view towards the burial of scholars in the Mashahed al-Musharrif.” The interviewees positively evaluated the burial of scholars and celebrities, provided that they avoided “discrimination” and did not cause “disturbance to pilgrims.”
Keywords: Graves of scholars, Imam Reza (AS), Hazrat Masoumeh (SA), Phenomenology, Holy place, Mashahed al-Mushorraif.

Abstract Abstract
Religious education in today's families faces the challenge of declining intrinsic motivation among adolescents towards religious teachings and duties, and common approaches such as duty-oriented, emotional-excitatory, and authoritarian methods have proven insufficiently effective. The hadiths of the Ahl al-Bayt (AS) can serve as a valuable foundation for designing alternative educational models. The noble hadith "Ihya al-Amr" (Reviving the Command) from Imam Reza (AS), emphasizing three core components—"Beauties of Discourse," "Teaching Sciences," and "Obedience"—provides a coherent and systematic framework for this purpose. This study aims to explain the educational implications of this hadith for reducing adolescent religious demotivation within the family context. This qualitative research employed directed content analysis. The full hadith text was extracted from "Uyun Akhbar al-Ridha" as primary data, and related traditions were utilized to deepen the understanding of concepts. Analysis steps included initial coding, categorization, determining causal relationships, and extracting practical implications. Three main categories emerged: "Beauties of Discourse" with two dimensions of rational-wisdom beauty and practical efficacy; "Teaching Sciences Accompanied by Role-modeling" with three conditions of deep learning, alignment of words and actions, and active teaching; and "Conscious Obedience" characterized by internal belief, openness to criticism, and stability. These categories form a causal chain based on the conditional clause "If they knew... they would surely follow us." The hadith emphasizes rational persuasion through displaying wisdom-based beauties and practical efficacy. Three technical implications for parents are: adopting a functional-aesthetic approach over a purely duty-oriented one; transitioning from a "silent role model" to an "explanatory role model" who narrates lived experience; and accepting adolescent questioning as a path to genuine obedience. The main limitation is the lack of field validation.

Abstract The transfer of Imam al-Riḍā (as) to Marv following his appointment as heir apparent placed him at the heart of a diverse multicultural environment. Within this historical context, and by the initiative of al-Ma’mun’s court, organized debate sessions were regularly convened between prominent representatives of various religions and theologians of diverse sects. The primary objective of this research is to identify the specific operational model and argumentative methodology underlying the Imam’s engagement with this religious diversity. While previous studies have often evaluated these sessions merely from a traditional theological perspective, the present article, utilizing a historical-analytical method based on a comparative reading of historical texts, focuses specifically on the structure and systematic logic of these dialogues. The primary research sources—specifically ʿUyūn Akhbār al-Riḍā, al-Tawḥīd, and al-Iḥtijāj—have been utilized with critical source-based scrutiny. The research findings indicate that these debates were grounded in a coherent operational model of “Jadal-e Ahsan” (better argumentation), the central feature of which is a “methodological gradation from Revelation to Reason.” This model consists of three fundamental components: rational reasoning coupled with a complete avoidance of takfir; compelling the interlocutor through their own sacred texts and accepted epistemological foundations; and maintaining the dignity of the opposing party throughout the debate. A comparative analysis of five landmark debates—with the Catholicos, the Exilarch, the Hirbadh, Imran al-Sabi, and Sulayman al-Marwazi—demonstrates the consistency, coherence, and dynamism of this operational model across vastly different situations. In this process, the Imam began the discourse from a point of textual commonality and, to avoid textual stalemates, elegantly elevated the level of the debate to pure rational proofs. Consequently, this article reconstructs the Riḍawi debates as a systematic historical model for interreligious dialogue.

Abstract Analyzing religious texts as artistic expressions of verbal communication is a vital aspect of contemporary scholarship. Scholars increasingly utilize interdisciplinary methods—drawing from literary criticism, linguistics, and semantics—to achieve deeper and more accurate interpretations of sacred discourse. Linguistic approaches, particularly in the study of religious texts, provide tools for examining structural and semantic elements scientifically, clarifying meanings and relationships embedded within. Roman Jakobson’s communication theory, with its detailed categorization of language functions, offers a powerful framework for such analysis. This study adopts a descriptive-analytical method based on Jakobson’s model to explore the balance and interaction of language functions in the Tawḥīd sermon of Imam al-Riḍā (A), which focuses on the oneness of God and His attributes. By emphasizing communicative roles of language, the research aims to enhance clarity and accessibility of monotheistic concepts for the audience. The findings reveal that the six language functions—emotive, referential, conative, poetic, phatic, and metalingual—work in harmony to deepen the connection between theological ideas and the listener. The emotive function conveys spiritual intensity and reverence; the referential function presents descriptions of divine attributes; the conative function directly engages the audience; the poetic function enriches aesthetic and rhetorical quality of the sermon; the phatic function maintains communicative flow; and the metalingual function clarifies theological terminology. This functional equilibrium transforms the sermon into an effective medium for transmitting monotheistic truths and facilitates a more profound engagement with divine concepts. Ultimately, the study proposes a linguistic model for analyzing religious texts, offering a structured approach to enrich understanding of monotheistic principles and providing a replicable framework for future research in religious linguistics. By bridging linguistic theory with theological content, this research contributes to a more nuanced comprehension of sacred texts and supports development of interpretive strategies that resonate with diverse audiences.

Abstract The present study aims to reassess the conduct of Imam Reza (AS) in confronting deviant intellectual currents, employing an approach based on cultural security studies. The main research question investigates how Imam Reza (AS), through the use of rational, textual, and social strategies, was able to control deviant intellectual currents while preserving the religious identity and cultural cohesion of the Islamic community. This study adopts an interdisciplinary methodology, combining qualitative content analysis of reliable historical and hadith sources—such as Al-Irshad by Shaykh Mufid, Uyoon Akhbar al-Ridha (AS) by Al-Saduq, Al-Ihtijaj by Al-Tabarsi, and Muruj al-Dhahab by Al-Masudi—with the theoretical framework of cultural security to examine the strategies and practical functions of Imam Reza (AS) in managing cultural threats. The findings indicate that scientific and rational debate, doctrinal boundary-setting, rational and textual explanation of religious teachings, establishment of cognitive prevention mechanisms, and extensive social interaction were among the principal tools employed by Imam Reza (AS) to safeguard religious identity and enhance the cultural resilience of society. Moreover, the study demonstrates that the conduct of Imam Reza (AS) can serve as a model for cultural and security management in addressing deviant intellectual currents in contemporary societies. By providing a novel interdisciplinary analysis, this research fills existing gaps in historical and theological studies on Imam Reza (AS) and offers a practical perspective for future investigations. By providing a novel interdisciplinary analysis, this research fills existing gaps in historical and theological studies on Imam Reza (AS) and offers a practical perspective for future investigations.

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 Islamic architecture and its associated decorative arts occupy a position of paramount importance within the broader spectrum of Islamic heritage, owing to their monumental scale and durability. A diverse array of visual arts—including geometric design, calligraphy, mirror work (ayineh-kari), and plasterwork (gach-bori)—are integrated into the architecture of religious sites, serving as a profound medium for expressing fundamental Islamic doctrines, most notably the concept of Tawhid (Monotheism). This study explores the ornamentations within the Holy Shrine of Imam Reza A.S., investigating how these artistic elements convey the concept of monotheism and influence the spiritual perception of visitors. Utilizing a descriptive-analytical methodology combined with field documentation, the research examines the nexus between architectural decoration and the reinforcement of Tawhid in the believers’ faith. The findings suggest that the ornamentations adorning the exterior façades, courtyards, minarets, domes, columns, and interior surfaces—such as mirror work and epigraphic inscriptions—transcend mere aesthetic appeal. They possess an inherent, transcendental beauty that resonates with human nature, fostering a profound spiritual experience for both lay and scholarly visitors. Furthermore, the Islamic motifs and patterns functioning within this architectural framework communicate through a “language of signs.” By engaging with these visual narratives, visitors—commensurate with their degree of spiritual self-cultivation and receptivity—gradually perceive the esoteric essence of Islamic art, which is fundamentally rooted in the spirit of Divine Unity and Monotheism.

Abstract “Pretending” is a social harm that, although it is also felt in communications between ordinary people in society, recognizing pretense and correctly confronting a pretender who is in government positions is much more complex and difficult due to the various sources of power. In this article, pretense is considered as a “cultural-communicational harm” and the goal is to explain the pattern of Imam Reza’s confrontation with Ma’mun as a pretender who is in the highest ranks of the government. To achieve this pattern, the method of text hermeneutics with an “interrogative and author-centered” approach and content analysis were used to collect data from the narrations and life of Imam Reza and to analyze the data. By examining the lexical meaning of the word “tolerance” and carefully examining the narrations in this field and applying it to the life of Imam Reza, as well as analyzing the content of Imam Reza’s verbal and non-verbal actions, 44 basic themes, 6 organizing themes, and one comprehensive theme were obtained. “Foresightful tolerance”, “measurement in actions”, “exposing pretense while tolerating the pretense”, “benevolence and observing expediency”, “observing Islamic principles”, and “strict confrontation in case of ineffective tolerance” are 6 organizing themes that are placed under “wise tolerance” as a comprehensive theme. “wise tolerance” should be considered as a communication principle in confronting pretense. The wise attribute of the spirit is the governing tolerance in confronting the pretense. In fact, tolerance is done with the pretense person, not with his pretense. It is suggested that the model of confronting pretense agents in the current situation be the subject of another article and that by updating the model obtained from this article, the current model of confronting pretense can be drawn.

Abstract This study, employing a conceptual history (History of Ideas) approach, analyzes the emergence of the Waqifah sect within the broader intellectual developments of the Imamiyah up to the time of Imam al-Ridha. Rather than representing a definitive schism, the formation of the Waqifah is interpreted as a product of internal cognitive tensions and evolving ideas regarding leadership, legitimacy, and occultation following the death of Imam al-Kadhim. The study critically reexamines traditional narratives—especially those presented by heresiographers and historians—through the lens of conceptual transformation. It argues that the Waqifah phenomenon was not an external rupture but an internal evolution rooted in diverse interpretations within Imamism. This analysis underscores the importance of rethinking early Shiite sectarianism using modern analytical tools and highlights the contingent, negotiated nature of religious authority in early Shiism.

Abstract Cohesion is a fundamental concept in linguistics that examines the factors of connectivity and relationships between sentence components, inter-sentential relations, and the overall text structure. This term, introduced by functional linguists in the field of discourse analysis, comprehensively studies the role of cohesive components in text formation and organization. Imam Reza’s (PBUH) monotheistic sermon is a religious text with profound monotheistic content and literary richness, in which the Imam (PBUH) has artfully and intelligently utilized cohesive elements to create a coherent and systematic structure. This research, using a descriptive-analytical method and based on Halliday and Ruqaiya Hasan’s textual cohesion theory, meticulously examines the conjunctive and lexical cohesion factors of this sermon. The present study, while analyzing conjunctive, lexical, and rhetorical cohesive components, systematically examines the interdiscursive relations and the role of these elements in the sermon’s structure and the transmission of philosophical concepts. The research findings indicate that among the conjunctive elements, the additive conjunction “and” has the highest frequency in the text, and at the lexical level, the Imam (PBUH) has artistically employed various lexical cohesion elements such as antonymy, opposition, and semantic fields. These lexical elements, formed based on syntagmatic relations in the speech chain, have played a more prominent and influential role in creating textual cohesion. The results of this research clearly demonstrate that using Halliday and Hasan’s cohesion theory, while identifying cohesive elements in religious texts, one can scientifically and methodically explain how these elements influence text formation and the clear, unambiguous transmission of profound philosophical and religious concepts.

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 A.S. 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 A.S. 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 A.S..

Abstract The correct debate and the good debate, as a place for the meeting of ideas, have a direct and deep connection with the structure of identity formation for the individual, group and society and can play an important role in defining the boundaries of religious identity. On the other hand, it is necessary to move away from reductionist approaches to examining the life of the Ahl al-Bayt A.S. and to review and rewrite it with the aim of consciously understanding their identity-building life as a model for the present and the future in Islamic society. The mission of this study is to answer the question with a descriptive and analytical approach as to what effect the debates of the Prophet had against the identity threats created by the false front, whose prominent symbol was Ma’mun al-Abbas, and what its functions were. The achievements of identity formation in the life of the Prophet are divided into three areas: determining, distinguishing and protective functions.

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.