JOURNAL OF RAZAVI CULTURE
Year:2019 | Volume:7 | Issue:3 (27) |Papers Count:8

The Islamic world has always suffered from the fire of division. One of the solutions to overcoming the divergent forces is the idea of convergence of the holy shrines to use the great capacities of the pilgrimage organizations. The convergence of the holy shrines pursues the ideal of unity through the idea of the unity of the Muslim world. Convergence is one of the concepts that has attracted a lot of attention, especially in international relations, but this paper takes a cultural-civilizational view of this concept and considers it a kind of conformity in values, policies and actions. The purpose of this study is to examine the convergence dimensions of the holy shrines as Shiite pilgrimage organizations, which are responsible for pilgrimage. The method of data collection is documentary study and interview, and the analysis of the data was done with the content analysis method. Based on the findings, according to thematic analysis of collected data, the six major themes and organizer of the "advantages", "foundations", "backgrounds", "barrier", "consequences" and "strategy" for the central theme of "the convergence of the Holy Shrines" was identified. Given the ultimate goal of integration organizations of the holy shrines, understanding the organizational convergence of holy shrines as the first step of a more general process whose next step is the integration between cultures and civilizations, understanding the true relationship between pilgrimage and tourism, set aside organizational desires, and given the complementary role of the holy shrine in the convergence process, considering the historical geography of the sacred sites, not considering the organizations as central axis to the integration process, convergence and contextual diplomacy and paving the way to bring the Sunnis together, and finally the strategic understanding of the holy shrines organizations of their role in the convergence process, are the most important strategies for the convergence of the holy shrines as Shiite organizations, which are responsible for the pilgrimage.

Imam Ridā (as) has stood against the tyranny of the times, and freedom-seeking and free-thinking is one of the effects of endurance in the manifestations of that imam's struggles. Familiarization of the holy defense poets with Imam Ridā 's struggles and Radavī teachings based on a culture of resistance is of influential events that recreated the foundations and content of sacred defense poetry; as the Imam Ridā (as) style has depicted in their poetry, relying on resistance manifestations of culture, thought and doctrine. Holy Defense poetry benefits from poetic inspirations, some of which are derived from Radavī 's culture and teachings. The purpose of this study was to explain the effects of resistance based on Radavī culture and teachings in holy defense poetry with a descriptive-analytical approach. The research results show that Imam Reza's struggles have a special reflections in the Holy Defense poetry, and manifestations of his resistance and courage, and martyrdom of the Imam are reflected in this poem that has been a valuable and inspiring role model for the warriors of the Holy Defense.

This article attempts to present and examine some aspects of netilization and the dimensions of the discursive conflict in the process of accepting Imam Reza's viceroy. Since the acceptance of the Supreme Leader by Imam took place in a particular political atmosphere, his extensive efforts to get away from the intellectual, political and social system of the enemy (rival discourse) and its negation is important in linguistic and practical ways. What is certain is that Radavī 's political discourse, in the context of the general discourse of Imamate and Wilā yat, and influenced by historical and prolonged conflicts over the discourse of "caliphate and monarchy, " has shown various aspects of conflict and oppression. The results of this study show that Radavī 's discourse has succeeded in expanding its semantic system and political thought in public opinion of the society and becoming a comprehensive discourse (hegemonic). The use of literature and the methodology of discourse analysis, especially the proposed approach by Laclau and Mufa, is a distinguishing feature of this article that has so far been less widely considered and used.

In all legal systems, the Children's Spiritual Rightsis a supportive mechanism that, while consolidating the child's personality, also guarantees some of his or her material rights. There are many rights for children in the Islamic legal system, most of which are conceivable based on the behavior pattern of the infallible Imams. One of them is the Radavī ’ s tradition. How can one infer from Imam Reza's teachings about the spiritual rights of the child, due to the lack of clarity of the child's spiritual rights in the Radavī ’ s tradition? In addition, what is the approach of the Iranian legal system in this regard? The analysis of Radavī ’ s teachings on naming, the emphasis on the child's kinship and nationality clearly illustrates some instances of the child's spiritual rights that are nowadays referred to as "rights to identity". Also, his behavioral approaches to dealing with children can well identify the right to love as another child's spiritual right. On the nature of this right in the Iranian legal system, following the victory of the Islamic Revolution in accordance with the fourth principle of the Constitution, a new basis has been formed for these rights based on Islamic standards. Undoubtedly, children's spiritual rights are a comprehensive structure based on various rights in the educational, emotional, and social dimensions, which only the examples of it are discussed in this article; and the inferred principles of Radavī ’ s doctrine, the Iranian legal system, and some international conventions have been studied in a descriptive-analytical manner to necessitate Iran's accession to them.

The family is one of the most important human institutions in which human personality is formed and human perfection flourishes and grows. In this research, the author has tried to ask help from Radavī discourse in explaining the strength of couple relationships. Accordingly, by researching the word of Imam Rī da (as), he explains the causes and instances of family disputes, which are lessened by the couple's observance of each of them. In the following, in order to resolve the family disputes and with regard to the explicit emphasis of the Holy Quran, the institution of arbitration has been examined from the perspective of jurisprudence and law. Finally, by pathological analysis, suggestions are made for completing and amending the rules. Arbitration institution as an institution based on legal-jurisprudence, has allocated to itself the articles from 454 to 501 of the Civil Procedure Code. Therefore, in the present article, one of the innovations of the new Family Protection Law from the jurisprudential-legal perspective has been comparatively discussed.

Criminal policy for crimes against morality not only does have inherent importance, but also has special place because of its role in determination of the type and extent of sovereignty’ s support from morality. Furthermore, conflict of privacy and public rights in this area makes it more implicated and at the same time more susceptible. The main question of this paper is the principles of the Islamic criminal policy in dealing with crimes against morality. In response, with respect to the legal and jurisprudential resources, in particular the famous narrative by Fadl ibn Shā dā n from Imam Ridā (as), and the descriptive-analytical method, the paper reveals that this policy is a mixture one in which government and people cooperate. In practical approach, this policy can be illustrated through conception of “ Enjoining good and forbidding wrong” and Jurisprudential rule of “ Al-Ta'zī r (punishment) for all offenses and forbidden acts” . Moreover; other principles like the philosophy of formation and duties of Islamic government, prohibition of pretending to committing offences and forbidden acts and possibility of implementation of Ḥ udū d for norm-violation justifies the necessity of interference of government in the field of moral security. The most reliable proof of this article is hadith of Fadl ibn Shā dā n from Imam Ridā (as) in which, explains mentioned principles.

The emotional system is one of the discourses that are studied in the Sign-Semantic. In the emotional way, the interaction between large sets of signs, called forms of expression (sign) and content forms (signifying), fulfills the semantic-signification process. This interaction forms the basis of discussions in this system. This interactive relationship provides the opportunity for scholars to engage in a meaningful process with their perceptual, emotional, and emotional presence. Accordingly, in each discourse we come across different emotional mechanisms that can be studied. In fact, the emotional world is a language that has its own system, and it is the task of semantics, to study the system, and to examine the conditions of its realization and the outburst of meaning. The question that arises is how and under what discourse conditions this linguistic system can be studied. Based on this, The main question of the present study is which of the semantic mechanisms underlying the emotional process in the children of Radavī who are the pilgrim of ‘ Abd al-Jabbā r Kā kā ī ? In addition, what process of realization and abundance of meaning is based on which discourse conditions occur? In fact, the purpose of the present study is to examine the sign-semantics of the emotional system in the discourse of the pilgrims' children in order to find out how meaning is created? The results and findings of the research show that the emotional discourse of pilgrim children is subordinate to the perceptual-sensory, aesthetic, transcendental, tension and physical mechanisms, and is based on a kind of emotional service. This research can be a model for analyzing and reviewing the dominant discourses on the Radavī culture and literature in the Radavī childhood.

Ḥ adī th Silsilat al-Dhahab which is a Qudsi Ḥ adī th includes discourse about monotheism and Imamate which alongside each other form the discourse of Shiite thought and all are put under the issue of resistance. This ḥ adī th, in 200A. H was stated by the 8th Imam of the Twelver Shiite, Imam Ridā (as), when he was called to Marv by Ma’ mū n, ‘ Abbasī Caliph, on route from Medina to Marv in Neyshabur, in company of some scholars. This research tries, by investigating this ḥ adī th through critical discourse analysis of Fairclough, to search why Imam chose that ḥ adī th to state at that important and historical time and what was the significance of it and what were the consequences. Investigations showed that Imam Ridā (as), by narrating this ḥ adī th ratified, reinforced, and clarified the discourse of Shiite thought and he moved aside other discourse and rejected them.