فصلنامه فرهنگ رضوی
سال دهم شماره 40 (زمستان 1401)

Every year, a significant number of Shiites in the last days of the month of Ṣafar, especially from the anniversary of the death of the Holy Prophet (pbuh) and the martyrdom of Imam Hasan (as), from the 28th of Ṣafar to the day of the martyrdom of Imam Riḍā (as), the 30th of Ṣafar, go on foot to Mashhad al-Riḍā. This ritual, which on the one hand is the end of Muharram mourning and on the other hand honors the Holy Prophet (pbuh), Imam Hasan and Imam Riḍā (as), has become a ritual that can be examined based on the opinions of Mircha Eliadeh, a religious phenomenologist. In the upcoming research, we will analyze this ritual by descriptive analytical method and relying on the views of Mircha Eliade. This research shows that this ritual has all the characteristics of a symbolic and narrative ritual of tashrruf (arrival to pilgrimage) and with its special coherence, it prepares the mentality of the participants for the transition from linear time to sacred time, and on the other hand, it is a systematic introduction to enter the sacred space of Imam Riḍā's (as) shrine. In fact, this ritual is like a window for the worshipers to enter the holy time and place. In addition, the said ritual has multiple functions such as relieving anxiety, enhancing the social personality and strengthening the religious identity of the worshipers.

One of the problems of modern societies is the multiplicity of reference groups that make people face the crisis of choice. In all societies, some people achieve a rank and a position that they gain authority and many people make them their role models. Such people are creators of a special way of thinking of a school. The question is, in the Razavi culture, who can be school builders and through what steps? By analyzing the texts left by Imam Riḍā (as) and using the concepts produced by semioticians, such as the principle of "succession" and "coexistence", the author tried to achieve a conceptual structure and theorize the process of school building in the Razavi culture. The results of the text analysis show the five-stage process that only the people promoted to the final stage, using its requirements, are worthy to be role models, and they can be considered as a school and a pattern. People with the goodness of "way", the goodness of "guidance", "conformity in speech" and "submissiveness in action" if they can avoid from "entering without thinking in business" in the economic stage, and from "show off" in the social stage, and from "creating corruption" in the cultural stage of and from “disordering” in the political stage, in this case they enter the fifth stage. commander-in-chief Qasem Soleymani, due to having four components and being promoted to the final rank, especially martyrdom in the way of Allah, is an example of the fifth stage that the supreme leader introduced him as "school" i n the present era.

The formalization of Shia religion in Iran during the Safavid era had a great impact on various aspects of life, especially culture and consequently, art and architecture. The Safavid rule spread the Shiite religion beyond the borders of Iran and had a great impact on the culture and architecture of other countries. The Safavid period is considered the most valuable architectural period of the Islamic era, and due to the beliefs of the Safavid era kings in the Shiite religion, they caused the expansion of religious buildings even outside the borders of this country, such as Najaf and Karbala. Also, the actions of the Safavid kings in the shrine of Imam Riḍā (as) include gilding of the dome, expansion of the ʿatīq (ancient) courtyard, construction of the Allahverdi Khan portico, Hatam Khani portico, Tawheedkhane portico and the porch on the west side of Dār al-Ḍīyāfah, which were influenced by Shiite religious attitudes and Muslim beliefs in the construction of all these buildings. Based on Hatam Khani portico as one of the magnificent buildings of the Safavid era, this research has tried to clarify the influence of Shiite attitudes in architecture and decorations. Therefore, by using the descriptive method, historical analysis is sought to answer the questions, how Shiite attitudes are manifested in the architecture and decorations of Hatam Khani portico and what are their concepts and themes. The results of the research indicate that the Shiite attitudes were influential in the formation of architecture and decorations and each of them was an expression of the ruling beliefs of the society in the Safavid era.

Moral education of Muslims is one of the basic goals of Quranic and Hadith teachings. Extracting these teachings and explaining them in a methodical way in the form of principles and methods of moral education provides the basis for the knowledge of the moral system in Islam. Among the narratives of Imams (as) and the narratives left by Imam Riḍā (as), there are many statements and reports on the subject of ethics. This research, using a descriptive and analytical method, seeks to answer the question, what are the principles and methods of moral education in the narratives of Imam Riḍā (as)? To answer the research question, his hadiths were extracted, categorized and analyzed. The research findings indicate that the principles of moral education are: Change in outward behavior, inner transformation, continuity and protection of action, modification of conditions, responsibility, grooming, grace, justice, dignity and wisdom. The realization of these principles, methods such as indoctrination to the self, imposing on the self, giving insight, calling to faith, creating duties, reckoning with self, contextualization, change of position, pattern making, facing the consequences of actions, incitement of faith, troubles and trials, beautifying the appearance, embellishment of speech, repentance, evangelize, exaggeration in reward, task as much as possible, warning, punishment in the amount of the fault, neglect, cleanliness and purity of the soul, teaching the wisdom have been identified as a method of getting rid of and treating vices.

Historical and cultural traditions, especially if they originate from the lives of the Imams of the Infallibles (as), have a meaning and a reference value when they are used in the current world, so that its possibility can be measured with one of the aspects of modern politics. Especially, this type of politics has faced a cultural revolution and has changed its meaning from the study of government and official institutions to dialogue democracy and related to daily life. Relying on the adaptive documentary method, this article deals with the feasibility of Razavi's debates and deliberative democracy in the framework of virtue-oriented ultimatum politics and from the perspective of process, direction and goal; and it has come to these conclusions that despite the similarity in cultural basis and process (rationality, freedom, equality and tolerance), they are different from each other in the rest of the fields. The goal and purpose of deliberative democracy is to encourage people to participate directly, but the goal of Razavi's debates is to revive the prophetic policy, monotheism and the legitimacy of the Imamate of Imams (as). As a result, Razavi's politics can be used in the contemporary world as deliberative democracy, with the difference that instead of paying attention to individual and material virtues in deliberative democracy, we should turn to the collectivist virtues focused on happiness in Razavi's politics.

Environmental crises are one of the most important challenges of the present century, which can only be overcome by changing the attitude towards nature and creating a firm determination in people. With the aim of transitioning from the domineering attitude of humans to nature, ecologicalists emphasize the components that can be relied on to improve the conditions of the ecosystem. Relying on these components and taking a step in this way requires faith, and if these components can be extracted from the narratives in connection with the beliefs of the general public, the effect will be twofold. In this research, using a descriptive analytical method and from the perspective of cultural studies, we will recognize the narratives related to Imam Riḍā (as) with an ecological point of view. Examining these narratives from the perspective of cultural studies and with an ecological approach can provide new solutions to get rid of environmental crises. Motivating the audience to change their attitude towards the ecosystem is one of these solutions, which is based on symbolism and visual worldview. These solutions are hidden in the narratives related to the life of Imam Riḍā (as) and can inspire the production of media content.

NLP is a point of view that, by creating a pattern, brings the implicit knowledge of communication to action or the same behavior. This communication model leads people to effective communication by managing the mind and providing practical techniques; because one of the goals and functions of communication in life is to influence the audience and this issue is not possible without knowing and teaching communication techniques. This research is written in a descriptive and analytical method with the aim of achieving the communication model of Imam Riḍā (as) in the field of NLP. And it tests the hypothesis that the educational method of Imam Riḍā (as) has great power as a model in the field of NLP. As a result, the correct communication model was one of the most important educational methods and concerns of Imam Riḍā (as), which by explaining its components in the form of communication with oneself, communication with others, modification of the mental image and continuity of the effect, it is possible to change the behaviors, beliefs and attitudes in the field of communication, and give interactions a divine color with peace and success, which is not only the golden key to success in personal, social and professional life, but also causes self-esteem, positive thinking, flourishing of talent and ultimately feeling satisfied with life.