Imam Reza (A.S) International Foundation for Culture and Arts Journal of Razavi Culture 2345-2560 11 44 2024 02 20 Meaning of Blessing and Methods of Sanctifying the Things Among the Pilgrims of Imam Riḍā's (as) Shrine Meaning of Blessing and Methods of Sanctifying the Things Among the Pilgrims of Imam Riḍā's (as) Shrine 1 28 185948 10.22034/farzv.2022.367077.1816 FA Zahra Bostan Phd student 0000-0002-9248-2689 Ali Yousofi Associate Professor, Department of Social Sciences, Ferdowsi University of Mashhad Sara Shariati Mazinani Assistant Professor, Department of Sociology, University of Tehran Sepideh Parsapajouh Senior researcher, Center for Studies in Religious Social Sciences Journal Article 2022 10 25 Souvenirs have material and mental aspects, the layers of meanings attributed to them are social constructs. This research aims to investigate the meaning of blessed souvenirs, how they are sanctified, ways of using and maintaining them by pilgrims. For this purpose, 19 female pilgrims of the shrine of Imam Reza (AS) were interviewed in the summer of 1401. Research findings have shown that pilgrims mainly take three types of blessings (intrinsically blessed objects, purchased souvenirs, and belongings of the pilgrim during the pilgrimage) as their luggage. Pilgrims' motivation to receive blessings has been classified in the form of maintaining current conditions, changing problematic situations, and recording memories for themselves and others. Souvenirs or special gifts are the two main meanings of blessing in the eyes of pilgrims. Its permanence and practicality have been an important feature of blessing among pilgrims. Singularization, the combination of blessings with unholy objects and the gradual consumption of methods of keeping blessed objects by pilgrims. Souvenirs have material and mental aspects, the layers of meanings attributed to them are social constructs. This research aims to investigate the meaning of blessed souvenirs, how they are sanctified, ways of using and maintaining them by pilgrims. For this purpose, 19 female pilgrims of the shrine of Imam Reza (AS) were interviewed in the summer of 1401. Research findings have shown that pilgrims mainly take three types of blessings (intrinsically blessed objects, purchased souvenirs, and belongings of the pilgrim during the pilgrimage) as their luggage. Pilgrims' motivation to receive blessings has been classified in the form of maintaining current conditions, changing problematic situations, and recording memories for themselves and others. Souvenirs or special gifts are the two main meanings of blessing in the eyes of pilgrims. Its permanence and practicality have been an important feature of blessing among pilgrims. Singularization, the combination of blessings with unholy objects and the gradual consumption of methods of keeping blessed objects by pilgrims.

http://www.farhangerazavi.ir/article_185948_73798ac5cf49857c492d30ae24c9497c.pdf

Imam Reza (A.S) International Foundation for Culture and Arts Journal of Razavi Culture 2345-2560 11 44 2024 02 20 Ethics of Peace in Razavi Culture Ethics of Peace in Razavi Culture 29 53 172120 10.22034/farzv.2023.371238.1826 FA Mohammad Ghorbanzadeh Director of Payam Noor University Department, Shiraz Center Somayeh Soleimani Faculty of Law, Shiraz University Journal Article 2022 11 22 Peace is the main essence of all religions and pacifism is the goal that all religions have offered solutions for. In Razavi culture, based on principles such as justice, intellectual and social development, tolerance and forgiveness, peace is considered one of the most fundamental principles in international relations. Creating peace, before it is a material act, is a spiritual matter that relies on honoring the real human rights; and unlike the international legal literature, which is equivalent to a negative concept; it is not limited to the absence of war, rather, beyond that, it is a positive concept that means peaceful coexistence with the preservation of human dignity. This research, which was carried out in a descriptive and analytical way, indicates that in Razavi culture, contrary to the unrealistic and ethnocentric view of some western orientalists such as Bernard Lewis, Huntington, etc., who present Islam as a religion incompatible with peace and democracy and a source of violence and terrorism, Islam is the messenger of peace and friendship, and it has the ability to present a new and comprehensive theory compared to other theories and theoretical paradigms in the field of international relations; because the realm of implementing peace in Razavi culture includes peace in a general sense in addition to peace in a specific sense. In this culture, contrary to what is mentioned in the literature of the law of armed conflicts, there is no preemptive legal defense, because peace is a sacred thing and Jihād is a humanitarian action in the direction of spreading peace and security in the light of divine sovereignty, negation of tyranny, defense of the oppressed, and fight against injustice. Peace is the main essence of all religions and pacifism is the goal that all religions have offered solutions for. In Razavi culture, based on principles such as justice, intellectual and social development, tolerance and forgiveness, peace is considered one of the most fundamental principles in international relations. Creating peace, before it is a material act, is a spiritual matter that relies on honoring the real human rights; and unlike the international legal literature, which is equivalent to a negative concept; it is not limited to the absence of war, rather, beyond that, it is a positive concept that means peaceful coexistence with the preservation of human dignity. This research, which was carried out in a descriptive and analytical way, indicates that in Razavi culture, contrary to the unrealistic and ethnocentric view of some western orientalists such as Bernard Lewis, Huntington, etc., who present Islam as a religion incompatible with peace and democracy and a source of violence and terrorism, Islam is the messenger of peace and friendship, and it has the ability to present a new and comprehensive theory compared to other theories and theoretical paradigms in the field of international relations; because the realm of implementing peace in Razavi culture includes peace in a general sense in addition to peace in a specific sense. In this culture, contrary to what is mentioned in the literature of the law of armed conflicts, there is no preemptive legal defense, because peace is a sacred thing and Jihād is a humanitarian action in the direction of spreading peace and security in the light of divine sovereignty, negation of tyranny, defense of the oppressed, and fight against injustice.

http://www.farhangerazavi.ir/article_172120_db41c15ff0c53aa8b39598f022b7494b.pdf

Imam Reza (A.S) International Foundation for Culture and Arts Journal of Razavi Culture 2345-2560 11 44 2024 02 20 Discourse Analysis of Imam Riḍā's (as) Monotheistic Sermon Discourse Analysis of Imam Riḍā's (as) Monotheistic Sermon 56 96 185945 10.22034/farzv.2022.363905.1807 FA Fatima Molaym Assistant Professor, Imam Sadiq University (AS), Sisters Campus 0000-0002-1801-828X Hassan Bashir Professor, Sociology of International Communication, Imam Sadiq University Journal Article 2022 09 29 This research aims to examine and analyze the monotheistic sermon of Imam Riḍā (as) with an analytical-descriptive form approach, based on the operational method of discourse analysis (Pedam) in five discourse spaces: "theoretical-structural space", "semantic-value space", " communication-identity", "discourse space", and "meta-discourse space"; and then extract and draw the basic signs and finally the semantic map of the said sermon using this method. In order to achieve this goal, the research has tried to decipher Imam Riḍā's (as) expression style in the monotheism sermon, and explain the array of deep philosophical concepts of monotheism, and the discovery of the underlying semantic layers of the sermon and its unspoken explanations, and then extract the discourse that governs it and the processes affecting its. The most important results obtained from the analysis of the monotheistic sermon show the continuity, coherence and harmony of the phrases, the selection and use of familiar and common words that are understandable for the society, the accuracy in the order and arrangement of the words and concepts mentioned, and the musical rhythm arising from the melodious words and phrases and their rhyme, so that all these have caused the style of delivering the sermon to be one of the most eloquent and expressive styles for expressing deep philosophical meanings, and created a text that all its phrases form a coherent map of meaning that is inseparable. In the analysis of this sermon, we also see examples of intertextuality; Imam Riḍā (as) makes the verses of the Qur'an the main focus of his discussion; some parts of the sermon evoke Quranic concepts, and some of them evoke the sayings of Imam Ali (as), which are influential in discovering the discourse space of the sermon. The basic signifiers, meta-discourse and semantic map obtained from the analysis of this sermon indicate its semantic depth about knowing Almighty Allah, which briefly includes the following: 1. complete faith in Allah; 2. the lack of difference between essence and Allah's attributes; 3-Allah is not impressionable. This research aims to examine and analyze the monotheistic sermon of Imam Riḍā (as) with an analytical-descriptive form approach, based on the operational method of discourse analysis (Pedam) in five discourse spaces: "theoretical-structural space", "semantic-value space", " communication-identity", "discourse space", and "meta-discourse space"; and then extract and draw the basic signs and finally the semantic map of the said sermon using this method. In order to achieve this goal, the research has tried to decipher Imam Riḍā's (as) expression style in the monotheism sermon, and explain the array of deep philosophical concepts of monotheism, and the discovery of the underlying semantic layers of the sermon and its unspoken explanations, and then extract the discourse that governs it and the processes affecting its. The most important results obtained from the analysis of the monotheistic sermon show the continuity, coherence and harmony of the phrases, the selection and use of familiar and common words that are understandable for the society, the accuracy in the order and arrangement of the words and concepts mentioned, and the musical rhythm arising from the melodious words and phrases and their rhyme, so that all these have caused the style of delivering the sermon to be one of the most eloquent and expressive styles for expressing deep philosophical meanings, and created a text that all its phrases form a coherent map of meaning that is inseparable. In the analysis of this sermon, we also see examples of intertextuality; Imam Riḍā (as) makes the verses of the Qur'an the main focus of his discussion; some parts of the sermon evoke Quranic concepts, and some of them evoke the sayings of Imam Ali (as), which are influential in discovering the discourse space of the sermon. The basic signifiers, meta-discourse and semantic map obtained from the analysis of this sermon indicate its semantic depth about knowing Almighty Allah, which briefly includes the following: 1. complete faith in Allah; 2. the lack of difference between essence and Allah's attributes; 3-Allah is not impressionable.

http://www.farhangerazavi.ir/article_185945_49b2d3746a18720cacb168358ad936d4.pdf

Imam Reza (A.S) International Foundation for Culture and Arts Journal of Razavi Culture 2345-2560 11 44 2024 02 20 Application of Rifater's Semiotic Model in Reading of the Poem Gharīb al-Ghurabā by Maʿrouf Abdul Majid Application of Rifater's Semiotic Model in Reading of the Poem Gharīb al-Ghurabā by Maʿrouf Abdul Majid 97 116 167710 10.22034/farzv.2023.365934.1811 FA Ezzat Molla Ebrahimi . Professor, Department of Arabic Language and Literature, University of Tehran, Iran (corresponding author) Mona Nanadeali Ph.D. student of Arabic language and literature, Khwarazmi University, Tehran, Iran Journal Article 2022 10 16 Peace is the main essence of all religions and pacifism is the goal that all religions have offered solutions for. In Razavi culture, based on principles such as justice, intellectual and social development, tolerance and forgiveness, peace is considered one of the most fundamental principles in international relations. Creating peace, before it is a material act, is a spiritual matter that relies on honoring the real human rights; and unlike the international legal literature, which is equivalent to a negative concept; it is not limited to the absence of war, rather, beyond that, it is a positive concept that means peaceful coexistence with the preservation of human dignity. This research, which was carried out in a descriptive and analytical way, indicates that in Razavi culture, contrary to the unrealistic and ethnocentric view of some western orientalists such as Bernard Lewis, Huntington, etc., who present Islam as a religion incompatible with peace and democracy and a source of violence and terrorism, Islam is the messenger of peace and friendship, and it has the ability to present a new and comprehensive theory compared to other theories and theoretical paradigms in the field of international relations; because the realm of implementing peace in Razavi culture includes peace in a general sense in addition to peace in a specific sense. In this culture, contrary to what is mentioned in the literature of the law of armed conflicts, there is no preemptive legal defense, because peace is a sacred thing and Jihād is a humanitarian action in the direction of spreading peace and security in the light of divine sovereignty, negation of tyranny, defense of the oppressed, and fight against injustice. Peace is the main essence of all religions and pacifism is the goal that all religions have offered solutions for. In Razavi culture, based on principles such as justice, intellectual and social development, tolerance and forgiveness, peace is considered one of the most fundamental principles in international relations. Creating peace, before it is a material act, is a spiritual matter that relies on honoring the real human rights; and unlike the international legal literature, which is equivalent to a negative concept; it is not limited to the absence of war, rather, beyond that, it is a positive concept that means peaceful coexistence with the preservation of human dignity. This research, which was carried out in a descriptive and analytical way, indicates that in Razavi culture, contrary to the unrealistic and ethnocentric view of some western orientalists such as Bernard Lewis, Huntington, etc., who present Islam as a religion incompatible with peace and democracy and a source of violence and terrorism, Islam is the messenger of peace and friendship, and it has the ability to present a new and comprehensive theory compared to other theories and theoretical paradigms in the field of international relations; because the realm of implementing peace in Razavi culture includes peace in a general sense in addition to peace in a specific sense. In this culture, contrary to what is mentioned in the literature of the law of armed conflicts, there is no preemptive legal defense, because peace is a sacred thing and Jihād is a humanitarian action in the direction of spreading peace and security in the light of divine sovereignty, negation of tyranny, defense of the oppressed, and fight against injustice.

http://www.farhangerazavi.ir/article_167710_693319e57e3971c0fc945663d7943053.pdf

Imam Reza (A.S) International Foundation for Culture and Arts Journal of Razavi Culture 2345-2560 11 44 2024 02 20 Analysis of the Communication Approach of Imam Riḍā (as) with the Leaders of the Wāqifīyah Sect (Based on Pedam's Narrative Discourse Analysis Method) Analysis of the Communication Approach of Imam Riḍā (as) with the Leaders of the Wāqifīyah Sect (Based on Pedam's Narrative Discourse Analysis Method) 118 146 185944 10.22034/farzv.2023.368523.1820 FA Hosain Khakpour Associate Professor of Quranic Sciences and Hadith, University of Sistan and Baluchestan, Zahedan, Iran (corresponding author) Malihe Akbari Master of Quranic Sciences and Hadith, University of Sistan and Baluchestan, Zahedan, Iran 0009-0004-7150-7439 E Noori Associate Professor, Department of Islamic Studies, University of Sistan and Baluchestan, Zahedan, Iran Journal Article 2022 11 05 During his Imamate, Imam Riḍā (as) was faced with various theological, religious sects. Various sects and trends had emerged among the Shiites. Among the most influential of them - among the Shiites - is the deviant sect Wāqifīyah. The Wāqifīyah sect can be considered the first group within the Shia that made a large number of common people lean towards them with their deviance. A group of knowledgeable people who were actually the lawyers and deputies of Imam Mūsá Kāẓim (as), the honorable father of the eighth Imam. Due to various motivations, they created the sedition of endowment on the Imamate of Imam Mūsá Kāẓim (as). The social status of this sect and other factors caused a large number of nobles and commoners to lean towards Wāqifīyah. The present research, in a descriptive-analytical way, based on Pedam's method of narrative discourse analysis and its completion, has dealt with the approach of Imam Riḍā's (as) communication in dealing with this deviant group. The analysis of structural space and semantic space of Imam Riḍā's (as) speech with the leaders of the Wāqifīyah clearly indicates the decisive position of the eighth Imam in facing this deviant trend. The findings show that imams mostly take an offensive-repulsive approach when dealing with Wāqifī leaders. This approach has the highest frequency with 58%. On the other hand, defensive and absorbing approaches have the lowest frequency with 9 and 10 percent. The Imam's communication approach in dealing with the followers of Wāqifīyah - who had joined this sect with bad intentions - is in most cases an attractive-repulsive, aggressive and repulsive approach. However, this honorable Imam, in dealing with the misguided public or those who are suffering from sedition and doubters regarding the martyrdom of Imam Kāẓim (as), have dealt with an absorbing and absorbing-repulsive approach. During his Imamate, Imam Riḍā (as) was faced with various theological, religious sects. Various sects and trends had emerged among the Shiites. Among the most influential of them - among the Shiites - is the deviant sect Wāqifīyah. The Wāqifīyah sect can be considered the first group within the Shia that made a large number of common people lean towards them with their deviance. A group of knowledgeable people who were actually the lawyers and deputies of Imam Mūsá Kāẓim (as), the honorable father of the eighth Imam. Due to various motivations, they created the sedition of endowment on the Imamate of Imam Mūsá Kāẓim (as). The social status of this sect and other factors caused a large number of nobles and commoners to lean towards Wāqifīyah. The present research, in a descriptive-analytical way, based on Pedam's method of narrative discourse analysis and its completion, has dealt with the approach of Imam Riḍā's (as) communication in dealing with this deviant group. The analysis of structural space and semantic space of Imam Riḍā's (as) speech with the leaders of the Wāqifīyah clearly indicates the decisive position of the eighth Imam in facing this deviant trend. The findings show that imams mostly take an offensive-repulsive approach when dealing with Wāqifī leaders. This approach has the highest frequency with 58%. On the other hand, defensive and absorbing approaches have the lowest frequency with 9 and 10 percent. The Imam's communication approach in dealing with the followers of Wāqifīyah - who had joined this sect with bad intentions - is in most cases an attractive-repulsive, aggressive and repulsive approach. However, this honorable Imam, in dealing with the misguided public or those who are suffering from sedition and doubters regarding the martyrdom of Imam Kāẓim (as), have dealt with an absorbing and absorbing-repulsive approach.

http://www.farhangerazavi.ir/article_185944_af8219ae2ae1fdbf02d0162ceaabd48a.pdf

Imam Reza (A.S) International Foundation for Culture and Arts Journal of Razavi Culture 2345-2560 11 44 2024 02 20 Quranic Adaptations and Intertextuality in Imam Reza's Prayers Quranic Adaptations and Intertextuality in Imam Reza's Prayers 148 176 185949 10.22034/farzv.2023.364898.1809 FA Mohammad Etratdoost Assistant Professor in Department of Theology and Islamic Studies, Shahid Rajaee Teacher Training University, Tehran, Iran. 0000-0003-4631-6628 Journal Article 2022 10 09 After the Holy Quran, the words of the twelve imams (PBUH) are the most valuable heritage of Islam. These words are issued with emphasis on the verses of the Holy Quran and provide a true and clear interpretation of this divine book. Therefore, one of the research issues of interest to scholars in the field of Quranic and Hadith sciences is to analyze and investigate the issue of how many Quranic verses were there in the words of Ahl al-Bayt (PBUH)? And what kind of intertextual relationship exists between hadiths and Quranic verses? In this article, the complete collection of prayers of Imam Reza (PBUH) has been studied. In the first stage, using the "content analysis" method, the main topics of this supplication and the extent of benefit from the Quranic verses in them should be shown. In the second stage, using the "intertextuality" method, the types of intertextual relationships in the prayer text are analyzed and a detailed report of these types of relationships is given. The results of the research show that in the collection of 104 prayers expressed by Imam Reza (PBUH), 540 Quranic verses have been adapted directly and indirectly. Most of them are indirect and parallel to the intertextual relationship. The reason for using these Qur'anic verses in supplications is actually an attempt to provide an interpretation of the verse and complete its meaning through the intelligent use of supplications and also to increase the richness of the content of supplications in the light of double attention to the Qur'anic verses. This issue shows that Imam Reza, while expressing educational and knowledge points in supplications, in the light of double emphasis on certain elements, has also pointed to the interpretation of the Qur'anic verses and the explanation of their correct application. After the Holy Quran, the words of the twelve imams (PBUH) are the most valuable heritage of Islam. These words are issued with emphasis on the verses of the Holy Quran and provide a true and clear interpretation of this divine book. Therefore, one of the research issues of interest to scholars in the field of Quranic and Hadith sciences is to analyze and investigate the issue of how many Quranic verses were there in the words of Ahl al-Bayt (PBUH)? And what kind of intertextual relationship exists between hadiths and Quranic verses? In this article, the complete collection of prayers of Imam Reza (PBUH) has been studied. In the first stage, using the "content analysis" method, the main topics of this supplication and the extent of benefit from the Quranic verses in them should be shown. In the second stage, using the "intertextuality" method, the types of intertextual relationships in the prayer text are analyzed and a detailed report of these types of relationships is given. The results of the research show that in the collection of 104 prayers expressed by Imam Reza (PBUH), 540 Quranic verses have been adapted directly and indirectly. Most of them are indirect and parallel to the intertextual relationship. The reason for using these Qur'anic verses in supplications is actually an attempt to provide an interpretation of the verse and complete its meaning through the intelligent use of supplications and also to increase the richness of the content of supplications in the light of double attention to the Qur'anic verses. This issue shows that Imam Reza, while expressing educational and knowledge points in supplications, in the light of double emphasis on certain elements, has also pointed to the interpretation of the Qur'anic verses and the explanation of their correct application.

http://www.farhangerazavi.ir/article_185949_aeb282040058d08d0ff28d178bce091e.pdf