فصلنامه فرهنگ رضوی
سال نهم شماره 33 (بهار 1400)

Mirza Ahmad Motavalli Bashi, nicknamed Roshan, is one of the unknown poets of the Qājār era, who for some time was in charge of the shrine of Ahmad ibn Mūsá al-Kāẓim Shāh Chérāgh (as). The importance of this holy shrine and, consequently, the position of the headship of this Āstān (threshold) has been claimed by many people throughout history. Sometimes, people appointed by kings have seized it by force. In the Safavid and Qājār eras, this position was held by the Hosseini Sharifi family, a descendant of Allama Mirsharif Jorjani. In the manuscript of Mirza Ahmad Motavalli Bashi poetry book, there are poems that express his disagreement with the person or persons over the position of the guardian of the threshold of Ḥaḍrat Shāh Chérāgh (as). This article is descriptive, analytical and based on the manuscript of Mirza Ahmad Motavalli Bashi's poetry collection has examined the issue of endowment letter of Mirza Habibaullah Sharifi, the head of Āstān in the Safavid era, and the testimonies scroll of Sādāt Dashtaki, as the claimants of the headship of this Āstān, which is registered and kept in the library of Shāh Chérāgh (as). This article also explains and concludes the hidden aspects of this dispute, including the beginning and how the dispute arose and the historical course of the appointment of each of the trustees from the Safavid era to the first Pahlavi period.

This study seeks to answer the question of "how is the will of the People of the Book to each other and their will and the will of Muslims to each other evaluated from the viewpoint of Imam Riḍā (as)?" This study shows that due to the importance of communication with relatives and the strength of the family, from the viewpoint of Raḍavi culture, a Muslim will is permissible for his infidel relative. The order of Imam Riḍā (as) to fulfill the will of a Muslim woman who had made a will for a group of poor Christians, results in the permission of a Muslim will for the People of the Book. The will of the People of the Book is permissible for their fellow believers and Muslims, and it is not permissible to change it. Allah's sacraments are important, so some jurists, based on a quote from Imam Riḍā (as), have concluded the permission of the will and donation of Muslims to the temples of the People of the Book. Although some jurists, according to the verse nafy-e sabīl, have not considered it permissible for a Muslim to make a will to an infidel, from the viewpoint of Imam Riḍā (as), the abovementioned verse is not justified on unauthorized guardianship of infidels, because sabīl in this verse is defined as proof and argument. The testimony of the People of the Book on the will of the Muslims is permitted. The permission of the will of the Muslims and the People of the Book to each other, which is specified in the Raḍavi culture, leads to the peaceful coexistence of the Muslims and the People of the Book. This research has been conducted using descriptive-analytical methodology.

Raḍavi doctrine (or Imam Riḍā’s status and thoughts) is a concept impartible from Iranian culture, especially Persian poetry and prose. In contemporary literature, not only has this effect not diminished, but it has manifested itself in a variety of attitudes and diverse methods. Mehdi Akhavan Sales, a significant contemporary poet, is one of the few poets who has spoken about Imam Riḍā (as) with two different views. Investigating Akhavan’s poetry revels that he did not have an optimistic view of external necessities and social manifestations of Raḍavi doctrine in his early poetic years. However, at the end of the poetic period, this perception gives way to believing in the Raḍavi position and beyond that, i.e. love and devotion to Imam Riḍā (as). This epistemological transformation can be explained on the basis of the two hypotheses of "evolution" and "contradiction". According to the "contradiction" hypothesis, the poet has lived in astonishment and epistemological contradiction for the rest of his life. This transformation in Akhavan’s intellectual system - as a prominent dissident poet in the contemporary period - is very important, indicating that contemporary dissident poetry has not neglected the illumination of Imam Riḍā’s thoughts.

Philip Hamon, a French semiotician researcher, has described the personality as four elements, on this basis, he has explained the theoretical foundations of personality semiotics, such as the literary semiotics of the personality, the relationship between the author, the text and the reader, and its main purpose is to find the occasion between the image (signifier) and imagination (signified). Folk literature (oral) with its various effects reflects the culture and the thought of the people, and childish songs that are forms of oral history that sometimes depicts the image of religious characters with the goal of educational-moral modeling. Imam Riḍā's face, his personality and his virtues are transcendental models for children and Zahra Davari has used Imam Riḍā's personality in the childish songs Hāchīn & Wāchīn to step children’s morality. This research was conducted with the aim of explaining the moral character of Imam Riḍā (as) in Hāchīn & Wāchīn’s Zahra Davari based on the Philip Hamon's semiotics theory with a descriptive- analytical approach and Imam Riḍā (as) as a sign (name, syntax and the rhetorical dimension and signifier) and the signified (attributes, spoken action and behavioral approaches) have been analyzed, as the research shows, the proper understanding of the character of Imam Riḍā (as) and his narrative function has been provided by using the knowledge of his personality semantics, that is, Davari has illustrated ImamRiḍā's (as) practical expression and ethical issues that have been identified by the folk language and childlike expressions to the audience (children).

Education in the family provides the conditions for human growth and excellence and is the basis of formal and public education. Therefore, the purpose of this study was to investigate child-rearing approaches in the family; From the perspective of the biography of Imam Riḍā (as). This article was conducted using descriptive and analytical methodology, with the aim of detailed understanding of tradition and methodology of Imam Riḍā (as), about rearing a child in the family. For this purpose, those hadiths, narrations and theories have been used, which have direct implications and references to the discussion of educating a child in the family and are implicitly related to the theoretical and practical life of Imam Riḍā (as). In terms of methodology of Imam Riḍā (as), in the three approaches of religious, social and scientific education, some of the resulting categories are: cultivating social identity, dialogue, cultivating a sense of responsibility towards society and nature, and cultivating critical thinking. Analyzing things with the right criteria and the coherence of science and practice are other characteristics of critical thinking. The proposal of this research is to compile a document focused on rearing children in the family from the perspective of Islam. This document is enforceable for the family and the government has a supervisory and supportive role.

Moral education is one of the most basic needs of human societies. So that religion is incapable of achieving its goals without it. The Holy Quran and consequently the infallibles have paid great attention to the completion of the moral virtues. "Discourse analysis", as one of the interdisciplinary sciences of the humanities, is a wise and methodical mechanism in "textual exploration" and the discovery of the connection between "social-intellectual perspectives" and "discourse structures" and the extraction of the underlying real message of the layers of text The main question of the article, which is descriptive, analytical, and statistical, is what is the cultural link between the use of Qur'anic words in the context of the teaching-ethical concepts of the book ʿUyūn. The paper concludes that 1.25% of all vocabulary contained in the Book ʿUyūn is educational and ethical, not an independent work on education and ethics, and covers a wide range of historical, social, and religious subjects. And this percentage is significant; also the most fundamental goals of the Prophet's mission, in the relative frequency of using single words such as: knowledge, faith, truth, obedience, remembrance, wisdom, sin, oppression, piety, amendment, approximation, knowledge, insight, justice, ethics, etc. and "proper and homogeneous words" are expressed in the Prophet's (pbuh) expression. The few statistics of these applications clearly indicate the meaning of the lower layers of Imam's thought, the most important educational-ethical concepts of the Qur'an for him, and categorize the concepts with priority in this noble belief.

The moral nurture of trainees is of the most important problem in every educational system. The aim of this research is explanation of features of curriculum’s components for moral nurture in regard to Imam Riḍā’s (as) educational method. Approach of the research is descriptive and its method is research synthesis. The research population is all articles (30 articles), which have been presented from 2008 to 2020 about the Imam Riḍā’s (as) educational method. The research sample is 19 articles, which have been chosen systematically on thematic monitoring and theoretical data saturation. The data of research have been gathered from descriptive analysis of studying documents. By analyzing the data, the feature of curriculum’s components is organized on 6 dimensions, 25 factors due to Miller’s theory. Based on results, the goals of curriculum for moral nurture must be diverse, targeted, flexible and democratic, the positive, and amendatory moral training, active methods, and, direct and indirect methods. Learner is spontaneous, interactive, independent and responsible; and teacher has professional skills, communication skills and has moral virtues and is a handsome person; Assessment of the moral nurture process is continuous and comprehensive in which is concerned self-assessment and moderation principle and the fit learning environment must have ethical and religious atmosphere.

The educational method of Imam Ali ibn Mūsá al-Riḍā (as) is one of the dimensions of his lifestyle. This research seeks to study the specific educational style of Imam Riḍā (as) in the moral education of members of society with a descriptive-analytical method, and to answer the basic question of what was the style and character of Imam Riḍā (as) in the moral education of members of society and what methods did he use in the moral education of members of society? According to the author, teaching beliefs and worldview, confronting deviant sects and translation movement, acquainting educators with moral teachings, creating a favorable educational environment in society is one of the most important cognitive educational methods of Imam Riḍā (as) in moral education of society.  Acceptance of guardianship, travel to scientific centers, debates, sermons, encouragement and punishment, enjoining the good and forbidding the evil, care and supervision, and forbidding the association of educators with the owner of moral vices is one of the most important methods of behavior of Imam Riḍā (as) in the moral education of society.