امام رضا (ع)

Human societies perform special rituals to perpetuate beliefs, strengthen norms, and maintain behavioral patterns. Such rituals are usually repeated regularly on certain days of the year, which are considered different from other days; Therefore, for religious people, time is not uniform, but some times are “holy” and others are “unholy”, each of which has special customs. According to religious texts, among the holy times, but also the most holy time for Muslims, is the day of “Ghadir”. According to the author, there is no balance between days of sadness and happiness in Iran. Despite the priority of Ghadir over all Eid days, it does not have a proper place in the life of the Iranian world, compared to Nowruz and Ashura days. Inspired by semiotic techniques, the author has analyzed Ghadir as a sacred time, based on the texts left by Imam Reza (AS). In addition to expressing the high position of Ghadir among Islamic holidays, the text also teaches the way of marking and cultural policy in the field of sacred time. The results of the research indicate that Ghadir has been marked in such a way that if it is implemented according to the policies of Imam (a.s.), it can achieve components such as “social cohesion”, “spiritualization and connection of people to the sky”, “psychological comfort”, “liberation and society’s purity”, “material development and prosperity” and “historical identity”.

A significant portion of Imam Reza’s (a) hadiths is dedicated to the subject of Imamate. Thus, examining these hadiths from various perspectives is of considerable importance. This article aims, using a historical approach, to identify the components of Imamate from the Imam’s viewpoint and to understand their connection to the historical context of his time. Accordingly, the research question here is: what meaningful relationship exists between the historical context contemporary with Imam Ali ibn Musa (a) and the thematic diversity of the hadiths on Imamate attributed to him? Based on the political and cultural atmosphere of the late 2nd and early 3rd centuries AH, it is evident that issues of leadership and Imamate in the Islamic community were still among the most contentious challenges among Islamic sects and denominations. Consequently, the numerous hadiths of Imam Reza (a) on the topic of Imamate are directly related to the crises and challenges of his time, including issues of caliphate and elective leadership, the permissibility of appointing a lesser figure over a more qualified one, the prioritization of caliphs, intra-Shi’a sects, and extremist factions. Among the Imam’s most significant actions to address these doubts and challenges was establishing the legitimacy of the Imamate of Ahl al-Bayt (a) by focusing on the components of divine appointment and the elevated status of the Imams, the virtues and superiority of Imam Ali (a), knowledge and infallibility, divine authority, and the obligatory obedience to the Imam. Each of these components clearly reflects Imam Ali ibn Musa’s (a) views on the differences, weaknesses, and errors in the perspectives of contemporary sects.

The structure and spatialization of cities, directly or indirectly, display the identity elements of the people of that city. Since change is the only constant thing in the city, preserving the cultural assets in a city is one of the fundamental challenges of the contemporary world; The identity of the people is based on the cultural assets left over from the past, and finding a middle way for the sustainable development of cities, along with preserving the identity indicators, has been the constant concern of researchers in this field. Among the social and cultural capitals of Iran is the personality of Imam Reza (AS), whose trip to Iran, as the greatest religious event in the history of Iran, has provided Iranians with a treasure of narratives; each of which, in addition to being considered as a cultural capital, have the ability to become a symbolic capital and create added value. The current research, using the descriptive-analytical method and using documentary and library sources, seeks to explain how it is possible to create symbolic capital in urban and rural spaces by using these cultural capitals and base the urban identity on this great social and cultural origin. It is possible to build a resilient identity and sustainable development of cities by relying on the capital capacity symbolized by the narratives surrounding Imam Reza (AS); A major part of this sustainable development can rely on religious tourism.

Mathew Lipman proposed the Applied Philosophy for Children program as an educational program in the early 1970s, and with his effort and thought, it gradually evolved, as the acceptance of children and teachers as its audience, caused the expansion of this program in the American society and Other European, African and Asian societies. . Multidimensional thinking includes creative, caring, critical and collaborative thinking that Lipman and his colleagues have explained and defined to develop a questioning and challenging mind in the audience (children and teenagers). Narratives taken from the lives of religious ascetics have a valuable yield for localizing the types of thinking, the fields of concepts and philosophical and mental questions; Therefore, religious and religious narratives based on fantasy elements (wonderful and wonderful), selected characters and precious models can be a good standard in the implementation of the philosophy program for children. The current research has investigated the types of thinking in the collection of anecdotes "Be Like Imam Reza (AS)" by Hossein Mirzaei based on Lipman's multidimensional thinking with a descriptive-analytical approach. The results of the research indicate that these anecdotes are a strong stimulus for philosophical exploration and have the necessary capacity to explain philosophical and mental concepts and questions, such as the exchange of ideas and intellectual and reasoning skills or critical and creative thinking are among the most important and prominent types of thinking in the group. The stories are "Be like Imam Reza (AS)".

Razavi’s spiritual management consists of components. The purpose of the research is to identify and describe the components of spiritual management in the words and behavior of Imam Reza (AS.) by using the Quran and traditions, which is used to strengthen the role of spiritual management of a manager in guiding employees in an organization and developing the organization. The research method is based on the study of documents in a descriptive and analytical way In search of an answer to this question, what are the components of spiritual management in the biography of Imam Reza (AS)? To answer the research question, his hadiths were extracted, categorized and analyzed. The findings of the research indicate that the components of spiritual management are: vision, altruistic love, faith in work, meaningfulness in work, membership in the organization, organizational commitment, continuous improvement. To realize these components, features such as right-oriented, justice, compassion, humility, conscientiousness, empowerment, consultation, appreciation, loyalty, respect for rights, supervision and forgiveness have been identified. The achievement of this research is that the extraction of these components and their explanation in a methodical manner provides the basis for the awareness of spiritual management in the life of Imam Reza and the implementation of these components can provide a basis for a better understanding of the concepts of spirituality and management in organizations and the concept of spiritual management for Explain operationalization in organizations based on the needs of Islamic society.

The Promotion of Virtue and the Prevention of Vice is one of the most important religious duties, indeed, the very foundation of their establishment, the continuous social reform, and the constant guardianship of society against various afflictions and threats. Today, this duty is at the center of social and domestic media attention. However, the numerous tensions and conflicts reported in domestic and foreign media regarding its implementation indicate that both society is not fully aware of the status and importance of this issue, and its executors need more study, deeper understanding, and serious training in terms of implementation methods and ethical requirements. One of the rich sources for understanding this issue is the scientific and practical conduct of Imam Reza (p.b.u.h). Having examined the narrations attributed to Imam Reza (p.b.u.h) and collected the relevant materials on the methods and ethical requirements of this duty, the author has endeavored to present a comprehensive research on the viewpoint of that esteemed Imam to the esteemed readers, through accurate categorization, fluent translation, and necessary explanations. According to the Razavi knowledge, the activism of one who enjoins good and forbids evil, utilizing various methods, is manifested in three stages: the heart, speech, and action, and is embodied in the belief of the enjoiner and the forbidder and the scientific and practical awareness of the addressee. Morality and wisdom are the foundation of this duty. And the necessity of wisdom is the presence of certain qualities in the soul of the Promotion and the Prevention, and a framework for their actions. And the more these factors are manifested, the more effective and lasting this duty will be.

According to the unanimous hadith of SAQALAIN, Muslims pay special attention to ETRAT In the meantime, Sistani who are famous for possessing some human qualities such as belief in God, chivalry and partiality to ETRAT(a.s.) have had significant interest and connections with Imam Reza(a.s.). Investigation and analysis of the reports related to that Imam(a.s.) show that at least three people from Sistani or Sistani descent - Abu Khaled Sejestani, Muhammad bin Faraj Rokhaji and Mokhawwal Sejestani - were among the companions of Imam Reza(a.s.). Interest in Imam Reza(a.s.) in later periods has also been manifested in the behavior and speech of some Sistani elites such as Ibn Abi Dawud Sejestani, Ibn Hebban Bosti and Sana’i Ghaznavi. Ibn Abi Dawud and Ibn Hebban Bosti, who thought and acted in the religious context of Sunnah, had a narrative relationship with Imam Reza(a.s.). In the meantime, if Ibn Hebban has made any notable statements about that Imam(a.s.); In other places, he has compensated for his insolence by mentioning his frequent experience of visiting Imam Reza(a.s.) and his narrative need after visiting. The famous mystic and poet, Sana’i Ghaznavi, has also mentioned the religious position of ETRAT, especially Imam Reza(a.s.), in a long ode while using verses and HADITHS.

Eulogies for the Ahl al-Bayt (PBUH), particularly in praise of Imam Reza (PBUH), have a long tradition in Persian literature, with prominent poets like Sanai Ghaznavi, Khaqani Shirvani, and Jami having produced notable works in this genre. One of the most renowned eulogies dedicated to Imam Reza (PBUH) is an ode composed by Khaled Naqshbandi Shahrzuri, a celebrated figure of 12th-century literature and mysticism, during his pilgrimage to Mashhad. This ode gained widespread acceptance from the time of its creation.This study first presents a brief overview of the poet’s life and works. Then, using a descriptive-analytical method based on the criteria of layered stylistics, the ode is analyzed across five layers: phonetic, lexical, syntactic, rhetorical, and ideological. By identifying prominent and frequent features, the study explains the stylistic distinctiveness and the connections between the text’s form and content.The findings suggest that the following elements play the most significant role in the ode’s stylistic prominence: the prosodic meter in the phonetic layer; religious lexicon and combinations in the lexical layer; the passive voice in the syntactic layer; rhetorical questions in the rhetorical layer; and content based on fundamental religious concepts in the ideological layer.

Abstract Ahmad ibn Hasan Qattan, one of the prominent hadith transmitters of the fourth century in the city of Ray, received special attention from Sheikh Sadouq. Sheikh Sadouq incorporated the valuable narrations of this Sunni scholar into his own hadith compilations. The narrations transmitted by Ahmad ibn Hasan Qattan primarily concern judicial matters and the virtues of the Ahl al-Bayt (a). A significant portion of the hadith heritage of the Ray school of hadith has been transferred to Sadouq’s works through him. Sadouq’s narrations from him are mostly theological in nature and affirm Shiite beliefs, suggesting the possibility that he might have been an Imamite. However, the descriptions provided by Sadouq about him cast doubt on his sectarian affiliation. Sadouq refers to him as “Shaykh for the People of Hadith” or “the Just,” which raises various questions about the reliability and sectarian affiliation of this unknown hadith transmitter. “Qattan Razi,” a prominent figure among Sunni hadith scholars, was both a lover of the Ahl al-Bayt (a) and a subject of Sadouq’s attention due to these characteristics. This research, using a descriptive-analytical method, examines the lineage, sect, and typology of Qattan’s narrations in Sadouq’s works. Following Sadouq’s data on him provides valuable information about this unknown transmitter, despite the fact that biographical books generally do not offer much information about him.

Critical discourse, in fact, is considered the formative process of discourse analysis, in which, by going beyond the mere description of linguistic data, attention is paid to the effective processes in the formation of discourse. In this type of discourse analysis, two social and linguistic approaches are discussed. In the social approach, discourse is explained as situational context, and in the linguistic approach, textual context is explained. The debates of Imam Reza (a.s.) are full of political, religious and social themes, which Imam (a.s.) has eloquently expressed in the various conditions of the time, to inform and guide people towards truth and justice. This research has analyzed the linguistic and structural interaction of Razavi’s debates with the atmosphere that dominates the society and the thoughts of the interlocutors. The results of this research indicate that Imam (a.s.) was able to create a close bond between the culture ruling the society and the intellectual deviation of the audience by using styles and words compatible with the atmosphere of the debate. His Holiness (PBUH) used words that had a deep meaning and in order to highlight the concepts in question, they used different linguistic connotations. Sometimes, with the use of questioning, he has somehow questioned the beliefs of the other party and challenged and marginalized his speech.

The purpose of this research is to analyze the linguistics aspects of the speech of the pilgrims of Imam Reza’s (AS) Holy Shrine.  Therefore, the discourse of pilgrimage in the Holy Shrine is examined from two verbal and non-verbal dimensions. The data of this research has been collected by observation method   and interviews with 20 Iranian Shia or Sunni pilgrims between the ages of 20 and 60 who visited Imam Reza’s Holy Shrine in the summer of 1400. The sampling method was targeted and available. In this research, first the verbal data were analyzed and then the relationship between the non-verbal gestures of the head, including eyebrow, eye and lip movements, as well as hand and foot movements, with the amount of pilgrims’ emotions was investigated. The results of this research show that in the theological dimension, the motivations for visiting the shrine are both material and spiritual, but the spiritual and spiritual motivations, especially obtaining peace of mind, reward and intercession, are more important and evident. In addition to the sensory and spiritual atmosphere, the pilgrims’ sense of peace and security is involved in the Holy Shrine. Among pilgrims’ non-verbal behaviors, hand gestures have the largest contribution in explaining emotional perception. In other words, pilgrims use non-verbal hand gestures to express their inner feelings and emotions more than other organs. In fact, pilgrims speak with their hand movements. This means that they convey different messages with their different hand movements or establish a more effective communication by using their hands.

The beauty of poetry stems from the harmony and coordination of its elements, which are formed in the sound structure. It demonstrates the proportion and formal balance of the poem through the repetition of words and in accordance with specific linguistic patterns. Structuralists believe that sound structure is the foundation of poetry; therefore, in structural analyses, the superstructure of a work holds greater significance. This article, while providing a deeper understanding of Muhtasham Kashani’s composition in praise of Imam Reza (PBUH), examines its sound structure at three levels—phonic balance, lexical balance, and syntactic balance—using a descriptive-analytical method and library resources. The research findings reveal that phonetic balance, in its quantitative aspect, is achieved by selecting an appropriate meter that aligns with the theme of the poem (panegyric), and in its qualitative aspect, through various methods of vowel and consonant repetition, such as full final phonetic repetition and the use of appropriate verbal and nominal refrains. Lexical balance is achieved through various methods of repeating a linguistic form, either fully or partially, the use of rich and appropriate rhymes, and the use of various types of antithesis and pun. Syntactic balance is created through the proper use of juxtaposition and substitution within the sentence. Moreover, the poet, with a special attention to the possibilities of different components of language, from phonemes to sentences, has highlighted the aesthetic and artistic aspect of his poetry.

After Jesus (pbuh), deviations arose among his followers and with time heresies became stronger. One of these deviations was the belief in the divinity of Christ. The Quran has clearly rejected this question and the Sunnah has criticized this corrupt faith wherever it has had the opportunity. Including the debate of Imam Reza (AS) with the great Christians, whose report was of course documentary and substantively flawed. This research has documented the evidence used in the arguments of Imam Reza (AS) in Ahdin to strengthen this debate, demonstrate the high capacity of Islam against dissenters, and invalidate the divinity that preachers attempted to spread. The information of this research was collected according to the library method and the arguments of the debate in the three axes of worship, miracles and explanation of contradictions, and then documented in the covenants according to the people whose names were mentioned.

The belief in the afterlife and Resurrection is a fundamental tenet of theistic religions, and even non-theistic faiths exhibit variations of this belief. This study examines the life and teachings of Imam Reza (P.B.U.H) through a novel lens, focusing on the foundational beliefs concerning the afterlife. It seeks to answer the question of whether Imam Reza’s methods of interacting with his audience were systematically engineered or adapted to specific circumstances. Moreover, the study explores the applicability of his methods to the contemporary era. Through a systematic analysis of the Imam’s life and teachings, this research concludes that his methods of preaching, admonition, and counsel—aimed at preparing individuals for the afterlife, promising heavenly rewards, and warning against hellfire—were consistently employed to impart knowledge. The Imam’s innovative approach involved a synthesis of intuitive, rational, empirical, and scriptural methods, leveraging the innate human desire for salvation and employing universal tools such as reason and intuition. His frequent use of sacred texts in dialogues and debates further enhanced his ability to convey religious knowledge. It is argued that the Imam’s methods remain relevant and adaptable to the modern world.

In the phenomenological approach, they experience the principle of social action in a creative way, and this lived experience emerges in the consciousness of others in an inter-subjective way. This research aims to understand the knowledge and understanding of the pilgrims' lived experience and how the phenomenon of pilgrimage is socially constructed and to understand the meaning of the pilgrimage experience by paying attention to the mental commonality among the pilgrims of the shrine of Imam Reza (AS) based on a phenomenological approach. The main technique used in this research is the interview, and an opportunity has been created for the pilgrim to explain his view of the world he has experienced using his own language and words. Interviews were conducted based on the conceptual model of Shujaizand religiosity with 5 male samples with different personality types and the following results were obtained: Pilgrimage has cognitive, emotional and practical dimensions. Pilgrims in the cognitive dimension seek to gain knowledge about the Imam and recognize the fact that the Imam is a mediator to reach his god; Therefore, they pay attention to the Imam's kindness towards them. In the emotional dimension, the pilgrimage brings a feeling of peace and humility through individual and collective worship in the shrine of Imam Reza (AS) and the observance of morals by the pilgrims as much as possible. In the practical aspect, pilgrims demonstrate their adherence and adherence to the law by performing certain rituals and paying attention to individual and collective tasks.

Family is the foundation of society and the first center of its education and health is the first necessity of creating a religious and law-abiding society. On the other hand, the child is the capital entrusted to the parents so that through this passage, his abilities will be actualized and the perfect and creative human being will attain the divine attributes which is the philosophy of creation. The family, which is considered to be the most influential educational unit for children, emerged following social, economic and cultural changes, regrettably in Iran and the world, and in spite of huge industrial progress and greater prosperity, it has faced various open and hidden challenges and has failed to fulfill its mission. Undoubtedly, revitalizing its functions, including raising children, is considered vital. Is Imam Riḍā (as) whose words and behavior are proof and done according to Allah’s will, is he strict on the principles and methods of raising a child after birth in order to achieve educational goals? In these lines, the author has taken a step by reading sources in a library method and presenting them in a descriptive-analytical method, and the source of extracting principles and methods is his theoretical and practical way. The principles of children’s heterogeneity, love, justice and honoring the child with a religious name are of special interest to him. The following educational background methods, some of which are dedicated to the first week of childbirth and some of which are more inclusive, have been emphasized by Imam (as): Mother’s milk, choosing a wise and healthy nurse, saying adhān and iqāmah in the child’s ear, choosing a good name, aqīqah, giving alms according to the weight of the hair, circumcision, healthy nutrition, insisting on prayer, learning the Qur’an, familiarity with the teachings of the thought of Ahl al-Bayt (ah), politeness, praising positive actions, conditioning upbringing, keeping promises and punishing properly. Undoubtedly, if the family and education system is affected by the mentioned approaches, its output will be righteous and law-abiding children

One of the applied branches of psychology is behavior therapy. In behavioral therapy using experimental psychology, especially learning psychology, techniques and methods are extracted and used in order to change and often modify people's behavior. Two schools of behaviorism, Pavlov and Skinner, along with social learning theory and cognitive reconstruction theory, have proposed the most important theories about behavior change. Using the data of these theories, this research tries to identify and present the application of behavior change methods in the life of Imam Reza (a.s.) with a descriptive-analytical typology approach. The results indicate that in Razavi's way, the methods of cognitive reconstruction and observational learning in the position of creating desirable behavior, and the methods of primary, social, exchange and feedback reinforcements, as well as the use of the principle of facilitation in the position of consolidation and expansion Desirable behavior, and methods of inhibition, deprivation of positive reinforcement and compensatory measures to reduce or eliminate undesirable behavior can be identified.One of the applied branches of psychology is behavior therapy. In behavioral therapy using experimental psychology, especially learning psychology, techniques and methods are extracted and used in order to change and often modify people's behavior. Two schools of behaviorism, Pavlov and Skinner, along with social learning theory and cognitive reconstruction theory, have proposed the most important theories about behavior change. Using the data of these theories, this research tries to identify and present the application of behavior change methods in the life of Imam Reza (a.s.) with a descriptive-analytical typology approach. The results indicate that in Razavi's way, the methods of cognitive reconstruction and observational learning in the position of creating desirable behavior, and the methods of primary, social, exchange and feedback reinforcements, as well as the use of the principle of facilitation in the position of ...