فصلنامه فرهنگ رضوی
سال نهم شماره 36 (زمستان 1400)

The signs of the Imam are the basic criteria in the field of Imamology; as in the light of the kind of attitude towards this category, various religions appeared. Of course, the Infallible Imams (as) expressed the most important signs and criteria in this field from the very beginning. However, according to narrations from the Ahl al-Bayt (as), especially from Imam Riḍā (as), the weapon of the Messenger of Allah (pbuh) has been mentioned as "a coffin among the children of Israel and a sign of Imamate". Considering the fame of these narrations and ambiguities such as similarity, the share of this analogy in protesting with the opponents, this article, based on typology and analysis of the export space, seeks to investigate the deep understanding of this group of narrations of Imam Riḍā (as). Studies show that the narration of the Prophetic weapon is evident in the types of "among the signs of the Imam", "likeness to the coffin of the children of Israel and connection with the category of Imamate" and "exclusive heritage of the Ahl al-Bayt (as)"; and often these narrations in the time of Imam Sajjād (as) to Imam Riḍā (as) in confrontation with the false claimants of Imamate against the sects of Keysāniyeh, Zaydi, ʿAjliyah, Faṭaḥiyeh, Ismāʾīli, Wāqifah, etc., especially Bani ʿAbbās, all of whom claimed the inheritance and caliphate of the Prophet (pbuh), has been issued. By arguing for the possession of the prophetic weapon, the Ahl al-Bayt (as) were introduced as the special heirs of the prophetic weapon and knowledge who have been appointed as Imamates by Allah Almighty; as mentioned in the Qur'an, being an heir alongside the Imamate, and in the story of Ṭālūt, the arrival of a coffin containing the legacy of the prophets, indicated the divine election and installation of Ṭālūt over the caliphate.

Waqf has long been considered a good tradition in Iran. Using grounded theory methodology, this study has presented a cirporate governance model for Āstān Quds Razavi, the largest Iranian endowment organization and one of the largest charities in the world. Data collection was done through semi-structured interviews with senior managers of this institution with at least 10 years of management experience, and the analysis of the obtained data was based on the emergent Glaserian approach, using the 6C family model. The results of the study indicate that most of the achieved principles are shared with the global principles of corporate governance, including transparency and accountability, although the concept of  accountability in the model is different. The provided model is not fully correlated with any of widely used international models, but has lots of similarities with the Anglo-Saxon Model; while the applied theory is similar to the agency theory of corporate governance. Social life, motivation, and inner beliefs are identified as the causes of the main category, named endowment governance, while sustainable development and human dignity are listed as the consequences.

Imamology is one of the most important issues of Shiites and one of the most important issues of Shiite society. Shiite Imams have played a significant and very important and irreplaceable role in the religious and political events and issues of the Islamic society throughout the history of Islam. Recognition of the position of Shiite Imams in Muslim societies in different eras and the personal, social, political dimensions and personality of those Imams in different centuries has led to various social and political discourses. Accordingly, recognizing and explaining the sources that can pave the way for acquiring knowledge of the life and manners and traditions of the Imams (as) is of great importance, and it can be a shining light for the believers of the tradition of the pure Imams (as). This approach first deals with the relationship between religion and politics, and in the next step clarifies the type of government and its structure in Muslim societies, especially Shiites. This study seeks to identify and explain the life sources of Imam Riḍā (as) using the library method and descriptive-analytical method. The result of this research indicates that the life of Imam Riḍā (as) has been reflected in various sources including: general history books, books of hadith, Arabic and Persian poems, prayer books, geographical books, travelogues and new researches.

Well-known Imami jurists do not consider the repentance of a natural apostate permissible; at the same time, they give a fatwa not to accept his repentance. In contrast, well-known Sunni jurists issue a fatwa stating the obligation of the natural apostate to repent, which requires accepting his repentance. The narrations of apostate repentance are of three types; Some are absolute and silent about repentance. The second group speaks of the necessity of repentance. The third part is the narrations that speak about the impermissibility of the repentance of a natural apostate. This third part, the main documentary, is the cause of restricting the absolute narrations and also carrying the narrations of the obligation of repentance to non-natural apostates. The most important narration in the third part, which is acceptable both in terms of document and meaning, is the narration of Ali ibn Jaʿfar from Imam Riḍā (as). Therefore, considering the importance of the issue of execution of natural apostate and its controversial nature in criminal and criminal societies, its analysis and evaluation seems necessary. According to the findings of this study, which is comparatively descriptive-analytical, this narration cannot indicate the sanctity of repentance by the ruler; Because it has been issued as an illusion of necessity. Hence the need for caution in killing, and in accordance with the principle of innocence, and the lack of text on not accepting the repentance of a natural apostate, the famous view of Imami jurists in this regard, is worth considering.

Narrations are the second pillar of Islamic knowledge and are equal in validity to the Qur'an. Nevertheless, some features, especially for interpretive narrations such as the weakness of the narrators, have cast doubt on the authenticity of some of them. One of these narrations is a narration from Imam Riḍā (as) that the meaning of "muʾazzin" in verse 44 of Surah A'raf is Imam Ali (as). Ālūsi, who has quoted a number of narrations from Imam Riḍā (as) in his commentary, has considered this theological narration as unacceptable through the Sunnis and consequently incorrect. Review and analysis of related reports shows, despite the fact that there is reason to doubt the authenticity of some methods of this hadith, the superior methods of quoting it in Shiite sources such as Qomi and Kulayni methods have been described as correct, it can be evidence to correct its citation in Sunni sources such as the methods of Hākim Ḥaskāni. Therefore, the entry of this Razavi narration in different ways in the sources of the two sects, along with its existence of various semantic evidences, such as the exclusive role of man in the resurrection, the special position of Ahl al-Bayt (as) in Sharia, especially the personality, history and behavior of Imam Ali (as) Sufficient evidence to prove the authenticity and general accuracy of the hadith. The findings also show that Alusi's denial is rooted in his religious prejudices rather than as a result of the research.

One of the architectural masterpieces of religious buildings is related to the Iranian-Islamic architecture of the Razavi shrine, which has been formed during historical periods and according to socio-political conditions. This study, while examining the physical and semantic architecture formed in this collection in the two decades after the victory of the Islamic Revolution of Iran, discusses the reflection of the Islamic Revolution of Iran in the mentioned architecture, for this purpose, it is necessary to be aware of the historical and political conditions of the Islamic Republic of Iran in this period. This article seeks to use a descriptive-analytical method to study the significant architectural works created after the Islamic Revolution of Iran in the Razavi shrine during the years 1978-98 from the perspective of theorists of the Islamic Revolution of Iran in the category of Islamic identity in Iran, and to explain the special issues affected by the Islamic Revolution of Iran in the mentioned collection in the two decades after the victory of the Islamic Revolution of Iran. The main question of the research is what is the relationship between the revolution and the architecture of the Razavi shrine complex in the next two decades? In response to this question, the research hypothesis is that there is a special relationship between the intellectual foundations of the Islamic Revolution and the architecture of the Razavi shrine between 1978 and 1998.

Debate with different scholars and scientists is one of the characteristics of the era of Imam Riḍā (as) that he answered their questions in different ways and citing sources accepted by both parties and proved the legitimacy of Islam or Shiite beliefs. One of the debates of that Imam is related to explaining the supreme virtue of Imam Ali (AS) in the verses of the Quran, in which the Imam, based on the verse of Mubāhilah (Āl-ʿImrān, 61), answered Maʾmūn's questions and forced him to submit to the correct argument. This study has analyzed it with the help of library sources and after reviewing various texts quoted from the debate between Maʾmūn and Imam Riḍā (as) about the verse of Mubahila, and it wants to answer these questions: in what sources is this debate mentioned and what is the most correct narration of it? What are the principles of the Imam in the debate and what theoretical and practical points can be obtained from the analysis of the text of the debate? The findings of the research show that Imam Ali ibn Mūsá al-Riḍā (as) in this debate, considering the continuous verbal evidence (words and words of the verse), continuous non-verbal evidence (historical story of Mubahila) and the use of prophetic narrations on the subject, expressed the greatest Qurʾanic virtue of Imam Ali (as) to be the soul of that Imam as the soul of the Prophet (pbuh) in the verse of Mubahila, and then he answered the doubts.