فصلنامه فرهنگ رضوی
سال هشتم شماره 30 (تابستان 1399)

Some of the hadiths of Imam Riḍā (as), despite being sublime, have been the subject of disagreement between Sunni narrators. Among these hadiths is the hadith "Faith is the knowledge of the heart and the determination of the tongue and the action of body" which has been quoted and accepted by Ibn Abī Dāwūd Sejistānī, but Ibn Ḥibbān Bustī has considered it baseless. Evaluation of the mentioned hadith narrators and the achievement of its message is the subject of this article. The achievement of the researchers of this research indicates that although this hadith lacks the narrators’ authenticity, but it has the authenticity of its issuance and content; because its text is at the peak of accuracy and at a consistent spiritual level due to having similar types of hadiths and evidence. This hadith explains the three pillars of faith that guarantee a good-pure life and challenges the belief of the Murjiah who consider the practice of religious duties outside the truth of faith.

Verbal and non-verbal communication has different functions in convincing the audience, and in the analysis of texts, it is an important subject and is implied as a complement to the words of the speaker. The words of the infallible Imams (as) while convincing the people, communicate with them and use various words, sentences and phrases to convince the audience. Imam Riḍā (as) has used the tool of persuasion in his debates with people of different religions and schools of thought. This study considers Raḍavi debates in two axes of verbal communication and non-verbal communication. The result of the research shows that the Imam (as) has used through verbal persuasion such as the best argument, citing authentic and reasoned sources, and also through non-verbal persuasion such as body language and the persuasive person's behavior towards his opponent in conversations. In addition, paying attention to the audience's beliefs and rejecting, correcting or confirming them in various forms, indicates that the Imam seeks to convince the audience according to their temporal and spatial situation and also pays attention to their mental and psychological situation.

Raḍavi cultural management is based on processes. The main purpose of this article is to recognize the processes of cultural management of society in the life of Imam Riḍā (as). The methodology of this research is based on descriptive and analytical documentary studies. The research findings are that the management processes in the life of Imam Riḍā (as) are fundamentally different from the management of the West. Managers always predict the goals by relying on Allah Almighty to plan for the progress of plans. The priority of the programs is based on performing the obligations and leaving the harams; but planning in the West is based on material gain and the needs of the organization. In organizing, selection within the framework of expertise and commitment and performance of employees is commensurate with the rights and duties, but in Western management, selection and evaluation is based on expertise, commitment and organizational interests. Leadership is an innate talent based on divine traditions and grace, and according to the value of monotheism and justice, he moves away from carnal desires, but leadership in the West is merely a self-sustaining power, and its influence stems from its material worldview and interests. In Raḍavi supervision, it is internal control and is based on belief in the unseen, but control in the Western school is external.

Committed literature has always been of interest to contemporary ‘Arab poets. One of the topics that contemporary ‘Arab poets have addressed in their poems is Raḍavi's poems. Contemporary ‘Arab cleric poets of the Ahl al-Bayt (as) consider themselves obliged to state the facts and spread the virtues of this pure family, and in fulfilling this mission, they have used their utmost power, and have made the best use of the art of poetry in introducing the leading and pioneering role of Imam Riḍā (as) among the people and expressing the oppression that had been inflicted on them. The themes of Raḍavi poems of these poets are divided into two parts: eulogies and laments. Raḍavi's praises are sincere praises that come from emotions and are far from apparent acquisitions, and deals with issues such as the spiritual aspects of Imam Riḍā (as), appeal and the subject of pilgrimage; and in these poems, addressing the physical descriptions of Imam Riḍā (as) has been avoided and also their elegies are poems without artificial fabrications. In the elegies, issues such as how that Imam (as) was martyred and the expression of Ma'mūn's betrayals and the exile of Imam Riḍā (as) have attracted the attention of poets. Contemporary ‘Arab poets use natural elements such as stars, sun, sea and various types of rhetoric such as similes, metaphors and contradictions to express these purposes; they also get help from historical events. One of the important features of Raḍavi poems is the adaptation of verses of the Holy Qur’an and narrations, and that the praises and elegies of these poets, unlike other poets, are far from nasīb and ghazal.

The interpretation of the verses of the Holy Qur'an with the help of narrations, especially the hadiths of the Ahl al-Bayt (as), has a history as old as the Qur'an, and the commentators of the two sects have mentioned some interpretive narrations to explain the teachings of the Qur'an. Therefore, it is important to study the narrations narrated by Sunni scholars in order to bring the views closer and to express the points of commonality and difference; among the commentators who have cited the narrations of the Ahl al-Bayt (as) is Seyed Mohammad Ālūsī, one of the thirteenth-century Salafī scholars in his Tafsīr Rūḥ al-Ma'anī fi Tafsīr al-Qur’an al-‘Aẓīm. The present study comparatively examines the narrations narrated from Imam Riḍā (as) in this Tafsīr; therefore, by briefly introducing the interpretation of Rūḥ al-Ma'anī and its author, it expresses his various interpretations of Imam Riḍā (as) and enumerates the sources used by him in these narrations. Then by examining the thirteen narrations of Raḍavi quoted in the above-mentioned Tafsīr and their authenticity and mentioning the sources of the mentioned narrations and commentary books of the sects, while briefly referring to the content of the narrations, it points out the possible mistakes of Ālūsī.

With the systematic spread of fabricated and distorted hadiths in the time of Imam Riḍā (as), in many cases, the narrators sought the authenticity of the hadiths from that Imam. In case of falsification and distortion in the narration, the Imam (as) has methodically and by using reassuring criteria, has expressed its distortion and forgery. In general, the Imam has used two internal and external criteria in the critique of these narrations. He has done the internal critique, which is carefully done in the context of the hadith, with two categories of criteria: intra-religious criteria and extra-religious criteria. The intra-religious criteria are the Qur'an, religious certainties and narrations; and extra-religious criteria can be considered as intellect, sense and experience. External criticism, which is the evaluation of hadiths using references such as narrators of hadith and the source of hadith, has been realized in the life of Imam Riḍā (as) by criticizing the narrators. He has criticized the hadiths by referring to the source of forgery and distortion, which is the existence of false narrators. Imam (as) sometimes has used a combination of several criteria to critique the narrations, which among the criteria used, he has used the two criteria of "narrations and reason" more than other criteria.

Today, stylistics (style recognition), as one of the methods of evaluating texts, has a special place in literary criticism, through which we are guided by the ability of the author to use artistic techniques in expressing his inner thoughts. The letters of Imam Riḍā (as) are among the prose texts that deserve a stylistic study; because despite having sublime meanings, it is adorned with verbal ornaments and is full of artistic and rhetorical innovations. Therefore, the study examines 10 letters of Imam Riḍā (as) and reviews their literary and linguistic styles with a descriptive-analytical method. The results of this research are as follows: A) At the literary level, "simile" has the highest percentage, and at the linguistic level, "repetition" has the highest percentage. B) In terms of analysis of letters (intellectual and ideological), we came to the conclusion that the method of address at the beginning of the letters of Imam Riḍā (as) is related to the contents of the letters; also, the obvious feature of starting most of Imam's letters is to use an appropriate introduction to the addressee of the letter.

Nowadays, the concept of sense of place is used as a tool to measure and explain the quality of space; however, this tool cannot be valid in spaces with regard to the collective memory. Therefore, it is necessary to formulate a framework that pays attention to the spiritual dimensions of the space, and it seems necessary to pay attention to the development of a strategy for measuring the spiritual sense of place. The purpose of this study is to express the components that can eliminate the theoretical shortcomings of the sense of place in the religious spaces of the tomb. The most important spiritual building in Iran is the sacred shrine of Imam Riḍā (as); therefore, this the sacred shrine has been selected as a case study to measure and compile the spiritual sense of place. The research method is a combination of survey methods and correlation with descriptive-analytical method and basic studies based on field methods and Delphi method. After the consensus of the elites in three stages, a questionnaire consisting of 62 questions was randomly distributed among the pilgrims of the sacred shrine. In addition to the physical, perceptual and functional components, the components among the 62 components studied, which affect the increase of spiritual sense are the  components such as the effect of pilgrimage rituals, collective features during pilgrimage, and the individual spiritual context.