JOURNAL OF RAZAVI CULTURE
Year:2020 | Volume:7 | Issue:4 (28) |Papers Count:8

Understanding the ḥ adī ths of the infallible Imams (as), as the most important mission of the hadith scholars, is only possible through a comprehensive look at them and considering such matters as forming a hadith family, comparing with the Qur'ā n, considering divine traditions, human experiences, and so on. Many of the epistemic errors and falls are due to the lack of a comprehensive look at the set of religious sources (Qur'ā n, ḥ adī th and reason). This research with descriptive-analytic method, relying on library resources and human experiences, seeks to analyze the sentence "when the rulers lie the rain stops" in one of the narrations attributed to Imam Riḍ ā (as). This ḥ adī th, which is considered valid from chain transmitters aspect, identifies the lies of the rulers of the society as one of the causes of the non-rain. This article seeks to answer the question of why so many people and beings who had no part in sin should be punished for the sin of a small group; can people be punished for the sin of others? Analyzing this narration by forming a ḥ adī th family and comparing it to the Qur'ā n, gives the conclusion that everyone is only responsible for his own behavior and that no one's guilt is written on anyone else's. Therefore, if people suffer a hard livelihood due to the rulers' sin, it is because they did not perform their duty to the rulers and share in their unpleasant behavior by their approver silence.

This article seeks to study the theoretical and transactional views of Imam Riḍ ā (as) in the domain of Imam and Imamate through the Practical Discourse Analysis Method "PDAM". The discovery of the essential signs related to the issue of Imamate, sovereignty, and governance in this sermon reflects the theoretical and transtheoretical views of the Imams (as) based on Islamic and Qur’ ā nic principles. The discourse of Imam and Imamate from the perspective of Imam Riḍ ā (as) with various articulations and by creating intertextual relations between this discourse and the existing discourses in the narrations and the statements of the Prophet (pbuh) and other infallible Imams (as) represent the existence of a "grand theory of Imamate" in the sphere of Islamic sovereignty, which considers the Imam to be one who must have four attributes "appointed by God", "ruler of the Islamic society", "universal leader" and "savior of humanity". These four attributes during the eleven infallible Imams have not been fully realized due to unfavorable conditions, which will fully emerge in the period of the Twelfth Imam, al-Mahdi (as).

Semiotics studies systematically the factors that influence the process of reaching the meanings in a text. Sign systems, including languages and codes, operate in the field of semiotics. That is why Rifater for reaching implications, suggests two types of readings: Linear or heuristic reading, and then another as retroactive reading. In the first reading, the reader gains a superficial understanding of the meaning of the text, however, in the second reading, after identifying ungrammatically factors; it can access hidden layers of text through descriptive aggregation frameworks and descriptive associative clusters. The research question is also the discovery of hidden relationships and implications of the text index. In Rahi Mo'ayyeri’ s poetry, the poet encounters a problem. He tries to solve it and gets nowhere. He begs Imam Reza (as). His request is answered. He writes a poem whose theme is from within the poet. As a result, the structural network of the text has three implications: the poet's desire, its fulfillment, and the problem solving.

The Jeweled Shrine is one of the few shrines on the holy shrine of Raḍ avī whose construction dates back to the Afshā rī yeh period. Despite its long history, independent and detailed research based on scientific evidence has not been done. This study is trying to take advantage of the potential of information and to use a descriptive-analytical method, while describing the characteristics and characteristics of this criterion, to answer the ambiguities and questions about the construction date, the endowment date and the founder of the jeweled shrine. The findings of this study show that although the narration of historical sources emphasizes the dedication and setting of this shrine by Seyyed Mirzā Muḥ ammad (Shā h Suleimā n Thā nī ); however, the study of these narratives and their correspondence with other sources and historical documents strengthens the view that the jeweled shrine was originally made for Nader Shah's tomb; however, after his death during the first period of his grandson's rule, Shahrokh Afshā r (1161-1163 AH) was transferred to the Raḍ avī shrine and dedicated and installed by him on the purified shrine of Raḍ avī .

The existing of Mutashā bih verses which is a fact acknowledged by the Qur’ ā n itself, because of its substantial allegorical referents, provides a context for incorrect interpretations and intellectual and behavioral ambiguity which from the Qur’ ā nic aspect by referring them to the Muḥ kam verses (decisive verses) as well as referring to Ahl al-Bayt (as), authentic interpretation can be obtained. On the other hand, some interpretative narratives of Imam Riḍ ā has been devoted to the subject of interpretation of allegorical verses, which by surveying this narration we can extract eight method for obtaining an authentic interpretation, following as: 1. Using rational theorem; 2. Utilizing the procedure of verses; 3. Utilizing from the implications of other verses; 4. Emphasis on the principle of «ایاک اعنی و اسمعی یا جاره» (The speaker says something, but his real meaning is something else); 5. Citation to recitative revelation; 6. Applicating Nabawī and Walawī narrations; 7. Using correct history; 8. The use of Qur’ ā nic literature. The author of this article after providing literal and idiomatic concept of the two words “ Ta’ wī l” and “ Mutashā bih” , presents samples for the eight methods, driven from Imam Riḍ ā (as) narrations and discusses about them.

The appeal of the rulers, scholars, sufis and other sections of society to the Shiite Imams and other religious leaders was a historic and common tradition during the reign of the Safavid rulers who had Sufi descent and claimed to be attributed to the infallible Imams (as) flowed more prominently, because the disciples of Ghezelbash also believed in the Sufi tradition of the full-time disciple of the Safavid clergy, and had a strong belief in the greatness and miracles of the elders of the religion. Therefore, the present study seeks to answer this question: How did the Safavid kings have a spiritual connection with Imam Riḍ ā (as)? To answer, by examining issues such as the tradition of resorting to the Safavid kings to the clerics of the religious elders, including the eighth Shiite Imam, especially during military confrontations, it is estimated that various conditions such as the special position of Imam Reza (as) on the route leading to the often hostile Uzbek and Indian Gurkan states, as well as the permanent lack of direct access by the Safavid government to the shrines of Shiite Imams in the holy centers, had led to many religious acts and vows by the order of the Safavid king, which had various religious specialties for the Safavid rulers, including the blessings of prominent scholars and exiled political-military figures, as well as religious conflicts with Uzbek scholars, including holding prayer of Wali Nin’ mat (The owner of blessings) in the presence of prominent scholars and deported political-military figures, and it also had religious disputes with Uzbek scholars. The present study, using historical research method and method of collecting library data from first-hand historical sources after describing and categorizing the developments related to the clerical miracles and religious practices of the Safavid rulers in the shrine of the eighth Shiites, analyzes and interprets these features and their effects on the political-military conditions of the Safavid government.

The era of Imamate and leadership of Imam Riḍ ā (as) coincided with cultural threats against pure Mohammadi thought and Muslim beliefs, so that translating Greek and Indian books to promote atheistic and anti-Islamic thoughts, as well as propagating the heads of other religions, distorting and counterfeiting hadiths and the emergence of different sects such as Ghulā t, Mufawwaḍ eh, Mushabbaheh, Mujassameh, etc. have encountered his era with a variety of religious and cultural crises. In such an atmosphere, the Imam tried to provide the grounds for perfection and prosperity by reforming the beliefs and attitudes, and by culturalizing the execution and people's avoiding from the prohibitions of the sacred law of Islam. Prayer is one of the religious practices that the Imam tried to cultivate it in the society by purifying it and removing the superstitions and distortions from it. This article based on descriptive-analytical method examines the teachings and behavior of Imam Riḍ ā (as) and considers the educational methods adopted by him as a model for the cultivation of prayer in Islamic society. The article shows that by applying educational methods of modeling, exhortation, encouragement, warnings and fear, giving insight, and indirect way in the life, one can culturalize the prayer in the religious community by following the instructions of Imam Riḍ ā (as).

"Soft power" is an essential keyword in contemporary political science vocabulary and its meaning has a long history, and in the conduct of the infallible Imams, there are often examples of attention and application. In the meantime, Imam al-Riḍ ā 's (as) individual and state conduct is full of cases that show his particular interest in this fateful concept whether in the crown prince period or after. The present article is an attempt to explain the principles, tools, and examples of the application of soft power in Imam Riḍ ā 's (as) conduct, which has tried to illustrate the comprehensiveness of this concept in his words and action. The findings show that monotheism, imamate and justice along the prophecy form the basic principles of Raḍ avī 's soft power, and taqī yya (reservation), debate and miracle are among the most important tools used by the Imam in the area of enforcing the soft power. Also, based on these principles and tools, and within the framework of the roadmap, the application of the Raḍ avī ’ s soft power to the Imamiyyah Shiites, scholars of other religions, theologians, and the government of Mamū n ‘ Abbā sī can be illustrated as illustrative examples for describing the Raḍ avī ’ s soft power system, and by analyzing them, the supreme position of the use of soft power from the point of view of Imam Riḍ ā (as) based on historical evidence while using a descriptive-analytical method can be shown; an application that illustrates the extent of Riḍ ā 's (as) soft struggle with the caliphate.