فصلنامه فرهنگ رضوی
سال ششم شماره 24 (زمستان 1397)

Razavi Islamic Jurisprudence book which is an influential work on Imamie Islamic Jurisprudence communities, is known as a compilation written by Imam Reza (A.S.) according to several historical evidences in the Islamic Jurisprudential sources and bibliographies such as: the finder reporting and the original version reciprocating, access to old manuscripts by emphasizing the writing of the book by Imam Reza (A.S.), exclusion of the possibility of fabrication and forgery in the intellectual monopoly of the book written by Imam Reza (A.S.) or its fallacious and fabrication; or by resorting to documents list such as: introducing a version of the book narrators of Imam Reza (A.S.) on Shia sources list, and referring to intratextual evidences compiled by one of the Imams (A.S.) and intratextual evidences compiled by Imam Reza (A.S.). In the present study, after reinvestigating the history of accessing this work and explaining the reasons and evidences mentioned, as well as validating the criticisms of the opponents of this theory, and analyzing misleading and acceptable criticisms in an analytical-descriptive style, the certainty of citations proposition to prove the theory of the writing of Razavi Islamic Jurisprudence by Imam Reza (A.S.) has been critically rethought and it was concluded that resorting to these reasons and evidences to all facts affecting the analysis and understanding of the author's work have been neglected. On the other hand, excluding the handwriting of Imam Reza (A.S.) from this book, it is impossible to consider it as a unique work attributed to a single author.

Al-Kāfī Twelver Shīʿī ḥadīth collection by Muhammad ibn Ya‘qūb al-Kulaynī is one of the most important ḥadīth collections of Shi'ites. Some orientalists have studied the differences between this book and other Shi'ite hadith collections, Basâ'ir al-darajât, and concluded that although the book of Al-Kāfī is similar to 'Basāer al-Dārājat in content, representing the dominant atmosphere of the city of Qom, but because it has addressed the rationalist Shi'a of Baghdad, it has chosen the modest way in the choice of hadiths and their arrangement; and unlike the book of Basâ'ir al-darajât, things that have extraordinary content, such as infinite knowledge of the Imams, the abnormal sources of these sciences, and the ability to revive the dead, are not mentioned in this book. In this study, a comparison was made between the two books of Al-hojah Al-Kāfī and Basâ'ir al-darajât, and common and uncommon Hadiths and sections of the two books were extracted in order to answer the question whether the book of Al-hojah Al-Kāfī and Basâ'ir al-darajât differentiate between the characteristics of Imamate and the virtues of the Imams (P.B.U.T.), which has been raised in Basâ'ir al-darajât, is really neglected by al-Kulaynī. Finally, one of the sections which was only stated in Al-Kāfī (Special and comprehensive section in the virtues and traits of the Imam) was analyzed by the method of content analysis and it became clear that, contrary to the claims, this detailed narration of Imam Reza (P.B.U.H.) speaks of Divine Appointment, Infallibility and Unlearned Science as the characteristics of the Imam and attributes of Imamate.

The Islamicization of the methods and theories of Humanities and Experimental Sciences has been the point of view of the Supreme Leader of Iran for more than two decades. Since the era of Imam Reza (P.B.U.H.) has been known for the existence of deviant currents, the communicative way of the Imam (P.B.U.H.) presents rare teachings in communication sciences that are regulated. Hence, by examining his communications in facing with deviant sects, a step towards the theory of Islamic communication has been taken by presenting a proposed model. The present study has provided a proper way of communicating with Zaidiyyah sect with the aim of examining the communication approach of Imam Reza (P.B.U.H.) in confronting this sect using a descriptive-analytical method and an interdisciplinary approach. The absorption approach had the highest percentage among other approaches - aggressive, preventive, protective, defensive and passive - in the proposed model.

''Monotheism" is the most basic belief of Islam and other religious teachings and human values education emanates from it. Inherent Monotheism is the most important kind of Monotheism and the base of all Monotheism levels. Imam Reza (A.S.), like other Imams, has paid special attention to this vital issue. The two main questions of this article are: What is the stance of Imam Reza (A.S.) on Inherent Monotheism? And how can one, based on a philosophical look, reveal the hidden implications of the monotheistic viewpoint of Imam Reza (A.S.)? The results are as follows: In the words of Imam Reza (A.S.), three explanations of Inherent Monotheism have been observed: 1- Proofing Oneness without basing on Unity 2. Proofing Unity without basing on Oneness 3. Proofing Unity on the basis of Oneness. The proof of negation of limitation of God in the words of Imam Reza (A.S.) is not on the one hand dependent on Unity and is proofed independent of it. Thus, the argument is the same as the first form of Monotheism and, on the other hand, the same negation of God's limitation is the proof of Unity, and therefore, this argument is the third form, and the second form appears in the fourth form, in the statements of the Imam: Negation of the traits of creatures from God, eternity and preexistence of God, the Argument of Antagonism, precession of Dualism toward Monotheism. It is also worth mentioning that, in this research, we tried to reveal some hidden implications of the narrations of Imam Reza (P.B.U.H.) in the subject of Monotheism using philosophical heritage of the Islamic tradition, and to analyze its parts and derivatives without attempting to impose philosophy on narrations.

Religious books and doctrines, the notion of infallible Imams (P.B.U.T.) and their words and narrations for enlightenment and anti-authoritarianism are important theoretical principles in the Resistance Literature which always invite human beings to good morals to gain salvation. Accordingly, Manner and Culture of Razavi based on the culture of Resistance have had a dramatic effect on Persian literature and has created the reflection of Resistance effects in the poems of Iranian poets. Manner and Culture of Razavi has always been considered as a lead for the life of Iranian people due to the existence of the shrine of Imam Reza (A.S.) in Iran and its reflection of the Resistance effects in the poetry of Iranian poets; for this reason, we intend to explain and analyze Manner and Culture of Razavi, as one of the principles of Resistance Literature in this research. The purpose of this research is to introduce Razavi's culture as one of the principles of Iran’s Resistance Literature and its representation in contemporary poetry of poets with an analytical descriptive approach. After assimilating various sources and also considering the existence of Resistance effects affected by the themes of Manner and Culture of Razavi and their representation in the poems of Resistance poets, Razavi's Manner and Culture can be considered as the principles of Iran’s Resistance Literature.

The verses of Al-Tathir, Wilaya, Ulu l-Amr (Obedience), Al-Tablīgh (Propagation) and other famous verses have long been part of the most famous citations of theology of the Imamiyya. Verses Stories from the Quran have less been considered by the commentators and theologians of Imamate, while Imams (P.B.U.T.) have referred to them a lot for explaining and defending the teachings of Imamate. In this paper, theological-exegesis citations of Imam Reza (P.B.U.H.) to Verses Stories in the field of Imamate have been reviewed and explained by relying on early narrative sources of the Imam to reconstruct the pattern of deduction and theological citation and to achieve the methods of responding to theological doubts in the field of Imamate. Imam Reza’s (P.B.U.H.) citation to this type of verses can be considered an important approach to theological exegesis of the Quran, while in the scientific atmosphere of Sunnite, the Israeli discourse dominates the exegesis of Quranic stories. Studies show that the infallibility of the Imam, the course of Imamate in the family of Ibrahim (P.B.U.H.), Divine Knowledge of the Imam, seeing and not recognizing the Imam, the acceptance of Succession, and the difference between the meaning of Ummah and Dynasty are the most important theological discussions of the Imam in referring to the stories of the Quran. The explicative method of Imam Reza (P.B.U.H.) to Verses Stories is another topic discussed in this article.

Applying correct practices in disputes is more effective and influences the minds and hearts of people; but incorrect ones make the opposite site of the debate more determined and fanatical in his wrong beliefs. Accordingly, Quran advises people to follow best practices in disputes and Imam Reza (A.S.) has also utilized these practices and insisted on rational, emotional and argument aspects. In these kinds of disputes, insulting and blaming the religion and beliefs of the other side is not allowed. Imam Reza (A.S.) utilized mutually acceptable beliefs of religions including Monotheism and Prophethood. In these disputes, there is no place for prejudice, militancy, self-esteem and persuasion of fame-seeking while “wise short saying and avoiding complicated saying” has highly been recommended. Other features of best practices in disputes recommended for debaters is to be fair and to admit ones mistakes –if he has made one. These kind of disputes are allowed –and even compulsory- in religious affairs and not only stop hatred and enmity, but also encompass many positive effects. On the other hand, there are some disputes that are not allowed including the ones with ignorant, debating with someone whose objective is to achieve evil goals and conflicting in what threatens the unity of Muslims and humanity. This research seeks to answer the question “what is the meaning of the best practices in disputes from Imam Reza's point of view” using descriptive-analytic method.