Imam Reza (A.S) International Foundation for Culture and ArtsJournal of Razavi Culture2345-2560135020250522Investigating Factors Influencing the Spread of Imam Reza’s Birthday Celebration from the Qajar Era to the Islamic RevolutionInvestigating Factors Influencing the Spread of Imam Reza’s Birthday Celebration from the Qajar Era to the Islamic Revolution74020564610.22034/farzv.2024.441339.1976FAAliNajafzadehAssistant Professor, Department of History, University of Birjand, Birjand, Iran(Corresponding Author):
anajaf@birjand.ac.irMassoumehFalahpourCounseling and Guidance Expert, District 2 Education, Sanandaj, Iran:
m.falahpour2024@gmail.comJournal Article20240206The Safavid era marked a significant expansion of Shia culture in Iran, leading to the establishment of numerous rituals and ceremonies honoring the Imams. Among these, the birthday celebrations of the Imams have gained prominence in recent centuries, becoming an integral part of Shia customs and traditions. The holy shrine of Imam Reza in Mashhad serves as a focal point for many of these religious ceremonies, which are conducted with meticulous attention to detail and specific protocols. Some of these ceremonies trace their origins to initiatives undertaken during the Qajar and Pahlavi eras, highlighting the cultural, sociological, and historical significance of understanding their formation and the factors that influenced their development. This research focuses on the birthday celebration of Imam Reza in Mashhad, a pivotal religious observance for the Shia that has witnessed remarkable growth in the past two centuries. The primary research question seeks to identify the factors that transformed this birthday ceremony into a grand Shia celebration during the Qajar era and the subsequent Islamic Revolution. The findings of the research reveal that the Qajar dynasty, particularly through the initiatives of Naser al-Din Shah, Mozaffar al-Din Shah, and officials stationed in Mashhad, played a crucial role in the development of Imam Reza’s birthday celebration. During the Pahlavi era, administrative discipline, executive instructions, the creation of dedicated endowments, and media attention contributed to the expansion and widespread observance of the birthday celebration in Mashhad.The Safavid era marked a significant expansion of Shia culture in Iran, leading to the establishment of numerous rituals and ceremonies honoring the Imams. Among these, the birthday celebrations of the Imams have gained prominence in recent centuries, becoming an integral part of Shia customs and traditions. The holy shrine of Imam Reza in Mashhad serves as a focal point for many of these religious ceremonies, which are conducted with meticulous attention to detail and specific protocols. Some of these ceremonies trace their origins to initiatives undertaken during the Qajar and Pahlavi eras, highlighting the cultural, sociological, and historical significance of understanding their formation and the factors that influenced their development. This research focuses on the birthday celebration of Imam Reza in Mashhad, a pivotal religious observance for the Shia that has witnessed remarkable growth in the past two centuries. The primary research question seeks to identify the factors that transformed this birthday ceremony into a grand Shia celebration during the Qajar era and the subsequent Islamic Revolution. The findings of the research reveal that the Qajar dynasty, particularly through the initiatives of Naser al-Din Shah, Mozaffar al-Din Shah, and officials stationed in Mashhad, played a crucial role in the development of Imam Reza’s birthday celebration. During the Pahlavi era, administrative discipline, executive instructions, the creation of dedicated endowments, and media attention contributed to the expansion and widespread observance of the birthday celebration in Mashhad.http://www.farhangerazavi.ir/article_205646_1c9ac57d70435f39d064f2803c8a5efd.pdfImam Reza (A.S) International Foundation for Culture and ArtsJournal of Razavi Culture2345-2560135020250522Crisis management model Imam Reza (as)(case study: issue of Imam Reza (as) 's guardianship)Crisis management model Imam Reza (as)(case study: issue of Imam Reza (as) 's guardianship)416820471210.22034/farzv.2024.440578.1974FAAbbasShafieeAssociate Professor, Research Institute and University, Qom, Iran (IranCorresponding Author):ashafiee844@gmail.comAbu TalibKhemdiAssistant Professor, Department of Management, Hawza and University Research Institute, Qom, Iran: Akhedmaty@rihu.ac.irMajidZare ShehnePhD in Islamic Management, Imam Khomeini Educational and Research Institute, Qom, Iran: majidzashe2@gmail.comJournal Article20240129If we consider the crisis as a combination of opportunity and threat, there is no doubt that the issue of Imam Reza (as) 's guardianship has been one of the crises he faced. And the management of this crisis by Imam Reza PBUH demanded a comprehensive model and program in which the best insights and methods of crisis management and control were considered, which this article seeks to explain in response to what is crisis management in the issue of guardianship in a descriptive way - Has done an analysis. In this article, first, issues about crisis and crisis management are stated, and in the second part, a search is conducted on crisis management in the issue of guardianship in the life of Imam Reza. The results show that crisis management in Imam Reza's biography can be designed in three dimensions: pre-crisis management, crisis management and post-crisis management. In the first stage, measures such as: public warning in the event of a crisis, planning, security and transparency have been taken. In the second stage, measures such as: turning the crisis into an opportunity, timely decision-making, enlightenment and information have been done, and in the last stage, the optimal use of the situation arising from the crisis has been taken.<br />In Imam Reza's biography, in all these three stages, two main approaches to this crisis can be deduced and extracted:<br />Explanatory jihad approach with the aim of disgracing Mamun and the injustice of Bani Abbas and proving the legitimacy and legitimacy of the Imamate and the province؛اinthere In the first stage, measures such as: public warning in the event of a crisis, planning, security and transparency have been taken<br />Approach of punitive jihad with the aim of awakening and informing the people.crisis, management, crisis management, Velayahahdi, Imam Reza crisis management<br />.If we consider the crisis as a combination of opportunity and threat, there is no doubt that the issue of Imam Reza (as) 's guardianship has been one of the crises he faced. And the management of this crisis by Imam Reza PBUH demanded a comprehensive model and program in which the best insights and methods of crisis management and control were considered, which this article seeks to explain in response to what is crisis management in the issue of guardianship in a descriptive way - Has done an analysis. In this article, first, issues about crisis and crisis management are stated, and in the second part, a search is conducted on crisis management in the issue of guardianship in the life of Imam Reza. The results show that crisis management in Imam Reza's biography can be designed in three dimensions: pre-crisis management, crisis management and post-crisis management. In the first stage, measures such as: public warning in the event of a crisis, planning, security and transparency have been taken. In the second stage, measures such as: turning the crisis into an opportunity, timely decision-making, enlightenment and information have been done, and in the last stage, the optimal use of the situation arising from the crisis has been taken.<br />In Imam Reza's biography, in all these three stages, two main approaches to this crisis can be deduced and extracted:<br />Explanatory jihad approach with the aim of disgracing Mamun and the injustice of Bani Abbas and proving the legitimacy and legitimacy of the Imamate and the province؛اinthere In the first stage, measures such as: public warning in the event of a crisis, planning, security and transparency have been taken<br />Approach of punitive jihad with the aim of awakening and informing the people.crisis, management, crisis management, Velayahahdi, Imam Reza crisis management<br />.http://www.farhangerazavi.ir/article_204712_f6f2b5911eb3280ba8151f8ab4e68b44.pdfImam Reza (A.S) International Foundation for Culture and ArtsJournal of Razavi Culture2345-2560135020250522Analytical Study of the Methods of Enjoining Good and Forbidding Evil by Ibn al-Reza, Imam Jawad (as)Analytical Study of the Methods of Enjoining Good and Forbidding Evil by Ibn al-Reza, Imam Jawad (as)699022126810.22034/farzv.2024.444514.1979FAKavousRoohi BerandaghAssociate Professor, Department of Quranic and Hadith Sciences, Tarbiat Modares University, Tehran, Iran: k.roohi@modares.ac.ir0000-0003-3474-0421AliAhmadiPh.D. in Islamic History from Baqirul Uloom University, Qom, Iran (Corresponding Author): a.ahmadi@hzrc.ac.irJournal Article20240218“Enjoining Good and Forbidding Evil,” as two important divine obligations emphasized by the prophets, Imams, and the righteous, held a special place for Imam al-Jawad (as). Although the era of this noble Imam in Shiite history—marked by the martyrdom of Imam al-Rida (as), the uprisings of the Alawites, the spread and geographical expansion of Shiism, the increasing power of Ma’mun, and the Abbasid caliphate’s new political maneuvers, which ultimately strengthened their rule—was a period of great difficulty, Imam al-Jawad (as) actively promoted the enjoining of good and the struggle against various political, social, and moral corruptions in accordance with the circumstances of his time and place. Now, the question is: What methods did Imam al-Jawad (as) employ in fulfilling these two obligations? To answer this question, all relevant hadiths and reports concerning “enjoining good and forbidding evil” in the conduct of Imam al-Jawad (as) have been collected and methodologically analyzed in a descriptive-analytical manner. The compiled narrations are then examined in the section on “Methods of Applying Enjoining Good and Forbidding Evil in the Conduct of Imam al-Jawad (as).”
“Enjoining Good and Forbidding Evil,” as two important divine obligations emphasized by the prophets, Imams, and the righteous, held a special place for Imam al-Jawad (as). Although the era of this noble Imam in Shiite history—marked by the martyrdom of Imam al-Rida (as), the uprisings of the Alawites, the spread and geographical expansion of Shiism, the increasing power of Ma’mun, and the Abbasid caliphate’s new political maneuvers, which ultimately strengthened their rule—was a period of great difficulty, Imam al-Jawad (as) actively promoted the enjoining of good and the struggle against various political, social, and moral corruptions in accordance with the circumstances of his time and place. Now, the question is: What methods did Imam al-Jawad (as) employ in fulfilling these two obligations? To answer this question, all relevant hadiths and reports concerning “enjoining good and forbidding evil” in the conduct of Imam al-Jawad (as) have been collected and methodologically analyzed in a descriptive-analytical manner. The compiled narrations are then examined in the section on “Methods of Applying Enjoining Good and Forbidding Evil in the Conduct of Imam al-Jawad (as).”
http://www.farhangerazavi.ir/article_221268_f8e7dcf0c414838e96bad99802779a3d.pdfImam Reza (A.S) International Foundation for Culture and ArtsJournal of Razavi Culture2345-2560135020250522Happiness in the Best Life according to the Teachings of Imam al-Reza (as)Happiness in the Best Life according to the Teachings of Imam al-Reza (as)9111422126610.22034/farzv.2024.440376.1973FASaeedHassaniAssistant Professor of Theology Education, Farhangian University, Tehran, Iran (Corresponding Author): s.hasani@cfu.ac.ir0000-0003-2802-2108SaeidFakhariAssistant Professor of Theology Education, Farhangian University, Tehran, Iran:
s.fakhari@cfu.ac.irJournal Article20240128One of the most crucial pillars of a good life is genuine happiness and contentment. This study aims to explain the prerequisites for achieving happiness in the best life, based on the teachings of Imam al-Reza (as). The research method is descriptive-analytical and relies on library sources. Based on a narration from Imam al-Ridha (as) that defines the best life as making the lives of others good and pleasant, the study explores the requirements for achieving this noble social relationship within Ridawi teachings.
The findings show that in the words of Imam al-Ridha, the best life is one where we make the material and spiritual lives of others pleasant. This principle is evident in his conduct. Achieving such a life requires a balance between hope and fear and depends on several factors:
A Monotheistic and Eschatological Perspective: True belief in God and the afterlife, achievable only through complete intellectual and practical devotion to the divine authority (the Imam), alongside sincere action.
Self-Sacrifice: Which demands asceticism, contentment, and abandoning selfish desires.
Kindness and Problem-Solving Attitude: While preserving others’ dignity.
Skills Such as Anger Management: Which can only be realized through patience with people, forgiving others’ mistakes, and good character.
Comprehensive Planning Skills and Lawful Daily
Recreation.
According to Ridawi teachings, aiding others—especially believers—brings about divine help and unseen support from unexpected sources. This leads to lasting happiness in both this world and the hereafter. Therefore, based on these teachings, through divine-centered and Imam-centered action, detachment from worldly attachments, and acquiring happiness-related skills, one can bring comfort to oneself and others and achieve the best life.
Enjoining good (Amr bil Ma’ruf), Forbidding evil (Nahy anil Munkar), Imam al-Jawad (as), Conduct (Sirah), Hadiths (Narrations).One of the most crucial pillars of a good life is genuine happiness and contentment. This study aims to explain the prerequisites for achieving happiness in the best life, based on the teachings of Imam al-Reza (as). The research method is descriptive-analytical and relies on library sources. Based on a narration from Imam al-Ridha (as) that defines the best life as making the lives of others good and pleasant, the study explores the requirements for achieving this noble social relationship within Ridawi teachings.
The findings show that in the words of Imam al-Ridha, the best life is one where we make the material and spiritual lives of others pleasant. This principle is evident in his conduct. Achieving such a life requires a balance between hope and fear and depends on several factors:
A Monotheistic and Eschatological Perspective: True belief in God and the afterlife, achievable only through complete intellectual and practical devotion to the divine authority (the Imam), alongside sincere action.
Self-Sacrifice: Which demands asceticism, contentment, and abandoning selfish desires.
Kindness and Problem-Solving Attitude: While preserving others’ dignity.
Skills Such as Anger Management: Which can only be realized through patience with people, forgiving others’ mistakes, and good character.
Comprehensive Planning Skills and Lawful Daily
Recreation.
According to Ridawi teachings, aiding others—especially believers—brings about divine help and unseen support from unexpected sources. This leads to lasting happiness in both this world and the hereafter. Therefore, based on these teachings, through divine-centered and Imam-centered action, detachment from worldly attachments, and acquiring happiness-related skills, one can bring comfort to oneself and others and achieve the best life.
Enjoining good (Amr bil Ma’ruf), Forbidding evil (Nahy anil Munkar), Imam al-Jawad (as), Conduct (Sirah), Hadiths (Narrations).http://www.farhangerazavi.ir/article_221266_a880dc3e1c4cdf23dffcb302d8fa406a.pdfImam Reza (A.S) International Foundation for Culture and ArtsJournal of Razavi Culture2345-2560135020250522Investigating the Behavior of Buying Souvenirs and Blessings among Pilgrims in MashhadInvestigating the Behavior of Buying Souvenirs and Blessings among Pilgrims in Mashhad11513921244710.22034/farzv.2024.426881.1941FAZahraBostanAssistant Professor of Sociology, ACECR Research Institute for Tourism, Mashhad, Iran: Z.bostan7@gmail.com0000-0002-9248-2689Journal Article20231125Souvenirs are interpreted as reminders of travel experiences, and buying souvenirs and taking blessings is one of the main components of pilgrimage. As a tangible symbol of the pilgrimage, souvenirs are a possibility to expand the sanctity and blessing of the pilgrimage. This research seeks to investigate what goods and with what motivation pilgrims buy as souvenirs during their trip to Mashhad, and to what extent they are satisfied with their shopping experience, and what types of objects pilgrims tend to buy as a blessing. Take to your city. The distinguishing feature of this research is to address the role of the special feature of “being blessed” in pilgrims’ souvenirs. Therefore, the typology of souvenirs and blessed gifts that pilgrims take to their city was also discussed. This research was conducted by survey method and 580 pilgrims were randomly selected during Nowruz 1401. The research tool was a researcher-made questionnaire and the questionnaires were completed by interview method. The interviewers were stationed at the four entrances of the Holy Shrine in order to consider the diversity of the sample. The findings showed that the souvenirs bought by the pilgrims can be classified into three major groups: local food, religious items, and consumer items. Of course, the share of local food is more in the souvenir basket of pilgrims. They were satisfied with their souvenir shopping experience in Mashhad (in terms of product and seller characteristics). Pilgrims are more satisfied with the stores and products related to Astan Quds Razavi. For the majority of pilgrims, the feature of “blessing” of souvenirs is very important, and they bought more religious goods as a blessing. Pilgrims receive gifts in the shrine as a blessing, which is sacred and precious to them. These gifts were classified into three groups (blessed foods, religious-cultural items and parts of the holy place). Pilgrims are more inclined to receive blessed food, especially “Ghazaie Hazrat” as a blessing. What is clear is that economic problems in recent years have affected the buying behavior of pilgrims, and pilgrims are more accepting of cheap goods. At the end, suggestions for future studies regarding the purchase of blessed souvenirs are provided.Souvenirs are interpreted as reminders of travel experiences, and buying souvenirs and taking blessings is one of the main components of pilgrimage. As a tangible symbol of the pilgrimage, souvenirs are a possibility to expand the sanctity and blessing of the pilgrimage. This research seeks to investigate what goods and with what motivation pilgrims buy as souvenirs during their trip to Mashhad, and to what extent they are satisfied with their shopping experience, and what types of objects pilgrims tend to buy as a blessing. Take to your city. The distinguishing feature of this research is to address the role of the special feature of “being blessed” in pilgrims’ souvenirs. Therefore, the typology of souvenirs and blessed gifts that pilgrims take to their city was also discussed. This research was conducted by survey method and 580 pilgrims were randomly selected during Nowruz 1401. The research tool was a researcher-made questionnaire and the questionnaires were completed by interview method. The interviewers were stationed at the four entrances of the Holy Shrine in order to consider the diversity of the sample. The findings showed that the souvenirs bought by the pilgrims can be classified into three major groups: local food, religious items, and consumer items. Of course, the share of local food is more in the souvenir basket of pilgrims. They were satisfied with their souvenir shopping experience in Mashhad (in terms of product and seller characteristics). Pilgrims are more satisfied with the stores and products related to Astan Quds Razavi. For the majority of pilgrims, the feature of “blessing” of souvenirs is very important, and they bought more religious goods as a blessing. Pilgrims receive gifts in the shrine as a blessing, which is sacred and precious to them. These gifts were classified into three groups (blessed foods, religious-cultural items and parts of the holy place). Pilgrims are more inclined to receive blessed food, especially “Ghazaie Hazrat” as a blessing. What is clear is that economic problems in recent years have affected the buying behavior of pilgrims, and pilgrims are more accepting of cheap goods. At the end, suggestions for future studies regarding the purchase of blessed souvenirs are provided.http://www.farhangerazavi.ir/article_212447_44939df9bdbbb27d0a0e29301d08fbb5.pdfImam Reza (A.S) International Foundation for Culture and ArtsJournal of Razavi Culture2345-2560135020250522Documentary and Interpretative Analysis of the Hadith of Knowledge Regarding the Status of Imam Reza (as)Documentary and Interpretative Analysis of the Hadith of Knowledge Regarding the Status of Imam Reza (as)14117518243710.22034/farzv.2023.416518.1916FAMohammad SadeghRamzi KhalesGraduate of Level Three from the Hawza Ilmiyya of Khorasan, Razavi University of Islamic Sciences (Responsible Author): Ramzi.sadegh@razavi.ac.irSeyed MahmoudMarvian HoseinAssociate Professor of the Department of Quranic Sciences and Hadith, Razavi University of Islamic Sciences: Marvian@razavi.ac.irSeyed AliDelbariAssociate Professor of the Department of Quranic Sciences and Hadith, Razavi University of Islamic Sciences: Delbari@razavi.ac.ir0000-0001-5427-4654HoseinSanaviPhD student in Criminal Law and Criminology, Razavi University of Islamic Sciences: Sanavi.hosein@razavi.ac.irJournal Article20230917The pilgrimage to sacred places is considered one of the highest forms of worship and an exceptional opportunity for the purification of the soul and the spiritual training of the pilgrim. It also serves as a renewal of the covenant with the divine saints on the path of the sacred goal of monotheism. Religious studies on pilgrimage indicate that visiting the family of infallibility and purity (peace be upon them) has certain conditions under which true pilgrimage gains meaning and leads to the growth and advancement of both the individual and the Islamic community along three axes: self-cultivation, transformation of others, and civilization building. This research employs a descriptive-analytical method, examining both the documentary and interpretative aspects of the narration “‘Aarifan bi Haqqih,”)Knowledge of the Rights of the Imam) attributed to Imam Sadiq (peace be upon him) regarding the pilgrimage to Ali ibn Musa al-Ridha (peace be upon him), It demonstrates that this narration is sound in terms of its chain of transmission. To fully comprehend the blessings of visiting the infallible, one must acquire true knowledge of the Imam. Understanding his rights entails believing in his obligation to be obeyed, recognizing him as God’s proof over creation, and acknowledging him as the intermediary of divine sustenance, among other aspects.
The pilgrimage to sacred places is considered one of the highest forms of worship and an exceptional opportunity for the purification of the soul and the spiritual training of the pilgrim. It also serves as a renewal of the covenant with the divine saints on the path of the sacred goal of monotheism. Religious studies on pilgrimage indicate that visiting the family of infallibility and purity (peace be upon them) has certain conditions under which true pilgrimage gains meaning and leads to the growth and advancement of both the individual and the Islamic community along three axes: self-cultivation, transformation of others, and civilization building. This research employs a descriptive-analytical method, examining both the documentary and interpretative aspects of the narration “‘Aarifan bi Haqqih,”)Knowledge of the Rights of the Imam) attributed to Imam Sadiq (peace be upon him) regarding the pilgrimage to Ali ibn Musa al-Ridha (peace be upon him), It demonstrates that this narration is sound in terms of its chain of transmission. To fully comprehend the blessings of visiting the infallible, one must acquire true knowledge of the Imam. Understanding his rights entails believing in his obligation to be obeyed, recognizing him as God’s proof over creation, and acknowledging him as the intermediary of divine sustenance, among other aspects.
http://www.farhangerazavi.ir/article_182437_aebda1eb35d25bf635e2d5a46d11efb5.pdfImam Reza (A.S) International Foundation for Culture and ArtsJournal of Razavi Culture2345-2560135020250522The System of Wilayat-Based Communication in Islamic Lifestyle with Emphasis on the Conduct of Imam Reza (as)The System of Wilayat-Based Communication in Islamic Lifestyle with Emphasis on the Conduct of Imam Reza (as)17720220027010.22034/farzv.2023.415119.1911FAAbdollahMohammadiAssistant Professor Institute for Research in Philosophy and Wisdom, Tehran, Iran: mohammadi@irip.ac.irJournal Article20230906One of the key aspects of Islamic lifestyle is the mode of interaction among members of society. The concept of “Wilāya” (Guardianship) possesses the potential to offer a novel design for social communication systems. The primary focus of this article is to introduce the essence and hierarchical levels of Wilāya as a foundation for redefining communication systems across various societal strata.
Organized through a descriptive-analytical methodology, the findings of this research demonstrate—based on Quranic verses and narrations, particularly the teachings of Imam al-Riḍā (as)—that the realization of believers’ Wilāya serves as a constitutive condition for attaining the Wilāya of the Infallibles (as). This dimension of Wilāya, which has hitherto been overlooked in communication and lifestyle studies, reveals that one of the indicators of proximity to the Imam is the successful establishment of communicative dimensions with fellow Shia believers.
This principle forms the basis for regulating relationships within families and among believers. Unlike Western communication models rooted in individualism, indifference, and competition over interests, this paradigm fosters greater social responsibility among community members. Moreover, it facilitates selfless service and affection toward others without pretense or expectation, imbuing all social interactions with a sacred and Wilāya-oriented approach.
The innovative contribution of this article lies in its unique perspective on the concept of Wilāya and its novel application in redesigning lifestyle paradigms.One of the key aspects of Islamic lifestyle is the mode of interaction among members of society. The concept of “Wilāya” (Guardianship) possesses the potential to offer a novel design for social communication systems. The primary focus of this article is to introduce the essence and hierarchical levels of Wilāya as a foundation for redefining communication systems across various societal strata.
Organized through a descriptive-analytical methodology, the findings of this research demonstrate—based on Quranic verses and narrations, particularly the teachings of Imam al-Riḍā (as)—that the realization of believers’ Wilāya serves as a constitutive condition for attaining the Wilāya of the Infallibles (as). This dimension of Wilāya, which has hitherto been overlooked in communication and lifestyle studies, reveals that one of the indicators of proximity to the Imam is the successful establishment of communicative dimensions with fellow Shia believers.
This principle forms the basis for regulating relationships within families and among believers. Unlike Western communication models rooted in individualism, indifference, and competition over interests, this paradigm fosters greater social responsibility among community members. Moreover, it facilitates selfless service and affection toward others without pretense or expectation, imbuing all social interactions with a sacred and Wilāya-oriented approach.
The innovative contribution of this article lies in its unique perspective on the concept of Wilāya and its novel application in redesigning lifestyle paradigms.http://www.farhangerazavi.ir/article_200270_ff4257760dfeb795ee1bacc1d480a8fc.pdfImam Reza (A.S) International Foundation for Culture and ArtsJournal of Razavi Culture2345-2560135020250522Razavi Culture and Promotion of Chastity and Hijāb: (Proposing a Grounded Theory)Razavi Culture and Promotion of Chastity and Hijāb: (Proposing a Grounded Theory)20323422126410.22034/farzv.2024.442509.1978FAMahdiKermaniAssociated Professor, Department of Social Sciences, Faculty of Letters and Humanities, Ferdowsi University of Mashhad, Mashhad, Iran (Corresponding Author): m-kermani@um.ac.ir0000-0003-3196-6599ElaheBanaeePhD Student of Economic Sociology and Development, Department of Social Sciences, Faculty of Letters and Humanities, Ferdowsi University of Mashhad. Mashhad, Iran: elahe.banaei@gmail.comAliBaghdar DelgoshaPh.D. in History. Research Center for Islamic Studies in the Humanities, Ferdowsi University of Mashhad, Mashhad, Iran: ali.b.delgosha@gmail.comJournal Article20240209The present study examines and analyzes the current status of chastity and hijab among the citizens of Mashhad, especially the youth, and the mechanisms of its promotion in the context of Razavi culture. This study was conducted with a qualitative approach and grounded theory method, and information was collected through semi-structured interviews. The results of the data analysis are presented under a central category entitled “Decentralization against the focal placement of elements of Razavi culture in the collective world of Iranians”. The conditions for the creation of this phenomenon are: the expansion of exclusivity against the generalization of Razavi culture, selective confrontation against integration in the application of the fundamental elements of Razavi culture, the predominance of propagandism against eloquence in the education of Razavi culture missionaries. The strategies that can be adopted by social actors against the central phenomenon include: maximum attraction against maximum rejection, participation-oriented approach against command-oriented approach and creative approach against stereotypical approach. In the end, these confrontations have resulted in consequences including: the loss of authentic cultural links in the society against their recovery, separation against the increasing integration of the religious and customary aspects of children’s life, the inability to face cultural challenges against finding opportunities for these confrontations. . Also, in explaining the category of Razavi’s culture, the concepts of dialogue, love and respect have been used as the main keywords.The present study examines and analyzes the current status of chastity and hijab among the citizens of Mashhad, especially the youth, and the mechanisms of its promotion in the context of Razavi culture. This study was conducted with a qualitative approach and grounded theory method, and information was collected through semi-structured interviews. The results of the data analysis are presented under a central category entitled “Decentralization against the focal placement of elements of Razavi culture in the collective world of Iranians”. The conditions for the creation of this phenomenon are: the expansion of exclusivity against the generalization of Razavi culture, selective confrontation against integration in the application of the fundamental elements of Razavi culture, the predominance of propagandism against eloquence in the education of Razavi culture missionaries. The strategies that can be adopted by social actors against the central phenomenon include: maximum attraction against maximum rejection, participation-oriented approach against command-oriented approach and creative approach against stereotypical approach. In the end, these confrontations have resulted in consequences including: the loss of authentic cultural links in the society against their recovery, separation against the increasing integration of the religious and customary aspects of children’s life, the inability to face cultural challenges against finding opportunities for these confrontations. . Also, in explaining the category of Razavi’s culture, the concepts of dialogue, love and respect have been used as the main keywords.http://www.farhangerazavi.ir/article_221264_2fdd3f52f05f8ac938a9d92b9ef7a698.pdf