فصلنامه فرهنگ رضوی
سال هشتم شماره 32 (زمستان 1399)

Half of human societies are made up of women, whereas in the past, women were excluded from social presence for traditional reasons and were considered as second degree; thus, feminine social actions are meaningful. In addition, women are responsible for raising children and will play a greater role than men in socializing the next generation. Among the social actions of women are religious actions. Women are always more religious than men in terms of beliefs and behavior, and they are more common in religious places. In this regard, the study of "female pilgrimage" is important. In this article, with a phenomenological approach and using the techniques of observation, interview and study of women's pilgrimage documents in the shrine of Imamzadeh [offspring or descendant of an imam] Mohsen ibn Musa ibn Jaʿfar (as), which has been welcomed due to its attribution to Imam Riḍā (as), has been studied anthropologically. According to the obtained results, pilgrimage in the "lived experience" of women in terms of meaning and self-awareness, includes the functions of "need-seeking", "healing", "duty-bearing", "symbolic replacement", "material exchange", "self-fulfillment", "Absolute Solidarity" and "Thanksgiving". And according to the researcher's semantics with the ethical approach, it includes the meanings of "sanctification", "idealism", "empathy", "gaining religious experience", "motivational integration" and "irrefutability".

From the first centuries AH, Iran has been the destination of a large number of Imamzadegan [offspring or descendants of an imam] and there are many courts in different parts of the land that are attributed to them. Among them, there are imamzadegan to whom more than one court is attributed; among them is Imamzadeh Hoseim ibn Musa ibn Jaʿfar, the brother of Imam Riḍā (as) who, according to some sources, had left for Iran with a group of Sādāt [descendants of an imam] and his another brother, Ahmad, following his brother's guardianship. Among the various sites attributed to him, the two views on his burial in Tabas and Shiraz are more famous. The purpose of this study is to analyze and review the narrations related to the burial of this imamzadeh in Shiraz and in this way, a descriptive-analytical method has been used. Considering that the existing reports go back to the later sources, ie the 14th-14th lunar centuries, and on the other hand, the numerous problems that are observed in them, it is a mistake to consider Hosein ibn Musa among Ahmad ibn Musa's companions and the city of Shiraz as his burial place.

From the beginning of the Abbasid rise to power, the Barmak dynasty effectively took control of the vast lands of the Islamic Caliphate. Yahya Barmaki and his sons enjoyed unlimited influence and power during the first 17 years of Harun al-Rasheed's caliphate. Coinciding of this period with the Imamate of Imam Mūsā Kāẓim (as), the leader of the Imami Shiites, caused the caliphate system to harass and even martyr that Imam and many of his family and relatives under various pretexts. How he relates and the behavior of this Iranian family with the Imam and his family is quoted in the sources; but in this regard, there are ambiguities and sometimes doubts and contradictions that need a comprehensive and accurate study. This research tries to reveal some relevant facts by descriptive-analytical method and by reviewing these reports. The long-standing devotion of the Iranians to the family of the Prophet (pbuh), as well as the fact that the Barmakians are Iranians, doubles the importance of this study along with the need to reveal historical facts. The findings of this study indicate the fact that the Barmaki family, despite their complete dependence on the Abbasid Caliphate and using their managerial power to survive it in the face of Imam Kāẓim (as) did not have the same method. Some of them did not want to take part in shedding the blood of that Imam under any circumstances, while others did so for the consent of the Caliph; also, contrary to a number of reports about their inclination towards Shiism and the Imam, there are no confirmed reports in support of this hypothesis.

In the middle history of Iran, in places where Sādāt [offspring and descendants of an Imam] were present, the position of Naqīb [chief of a tribe or other group or community] supervised the affairs related to Sādāt. The city of Mashhad is one of the places where different groups of Sādāt settled after the martyrdom of Imam Riḍā (as). Subsequently, there was a Naqīb to oversee their affairs. From the Ilkhāni period and especially the Ghāzān period (703-694 AH) Naqīb of Sādāt became the Naqīb of Mashhad. During the Timurid period, on the one hand, the city of Mashhad expanded, and on the other hand, with the space provided for the freer functioning of the Shiites until the formation of the Safavid period, Sādāt and Nuqabā enjoyed a wider role and function in Mashhad. Therefore, the role of Nagībān in this period in the administration of the city of Mashhad and the holy shrine is significant. This research tries to study and analyze the role of Naqībān in the development of Raḍavī culture, duties and consequences of their performance in the period under review in a descriptive-analytical method and historical approach based on library studies. Findings show that the Naqībān, while maintaining their previous duties such as managing the shrine of Imam Riḍā (as) and the guardianship of Sādāt near the shrine of Imam Riḍā (as) and living in the city, also held the leadership of the city of Mashhad. By establishing relations and converging with the political rulers of their time and gaining their support, the Naqībān provided the conditions for promoting the culture of pilgrimage of Imam Riḍā (as) in addition to the spread of Shiism. And by playing a role in the administration of the shrine of Imam Riḍā (as), they promoted the holy shrine, promoted Raḍavī culture and also the development of the holy city of Mashhad.

Service quality is one of the most important management issues that researchers have been researching to find new ways of providing services for many years. Therefore, in this study, the relationship between employees' social intelligence and service quality level with respect to the moderating role of job satisfaction in the holy shrine of Imam Riḍā (as) has been investigated. Research in terms of purpose is quite practical, and the research method is descriptive survey. The statistical population of this study consists of all employees working in the field of sacred places in the second quarter of 1397, which using Cochran's formula, 317 people were randomly classified and selected as a statistical sample to answer the research questionnaire. The data collection tool is the Tromso standard social intelligence questionnaire; for service quality, standard SERVQUAL questionnaire was used, as well as SPSS21 and LISREL software in data analysis. The results showed that there is a positive and significant relationship between social intelligence, social information processing, social awareness and social skills with the level of service quality. Also, the role of positive moderation of job satisfaction in the relationship between employees' social intelligence and service quality level was confirmed.

The migration of Arabs to Iran, which began at the beginning of the conquests, continued during the Umayyad and Abbasid periods. The difference between the Arab migration in the Abbasid period and the previous periods was that the immigrants of this period were mostly Alawites. These migrations started from the beginning of the Abbasid period and intensified with the presence of Imam Riḍā (as) in Iran. The subject of the present study is the effect of the emigration and guardianship of Imam Riḍā (as) on the Alawite migrations in the Abbasid period. The question of this research is what effect did the migration of Imam Riḍā (as) have on the migration of Alawites in the Abbasid period? Information from various sources indicates the great impact of the emigration of Imam Riḍā (as) on the migration of Alawites with different Shiite tendencies. The migration of the Alawites to Iran took place in two periods and in two forms, that is, simultaneously with the migration of Imam Riḍā (as) and after the migration. Therefore, the emigration and coronation of Imam Riḍā (as) can be considered as an important factor in the formation, continuation and expansion of Alawite migration to different parts of Iran, and even it played a role in the formation of the Alawite government of Tabarestan. The research method in this research is descriptive-analytical, and the method of collecting information is library and using the information of various historical sources, rijals, genealogies, sects and new sources and researches. Also, in this research, in addition to referring to the books belonging to the Imami Shiites, the books of the Zaydi sect were also cited.

Self-control is an individual's ability to voluntarily control internal processes and behavioral outputs, and the criterion for measuring self-control is compliance with the standards of Sharia and divine teachings. The purpose of this study is to identify and analyze the cognitive component of self-control in the words of Imam Riḍā (as) and determine the amount of attention to it. The research method is descriptive-analytical of the type of content analysis, and the unit of analysis is the content of the narration, and the research community is the narrations of Imam Riḍā (as) in the book Musnad al-Riḍā. Findings show that the cognitive component of self-control in the words of Imam Riḍā (as) includes 92 themes of narration and 30% of the total number of Raḍavī narrations. The cognitive component of "self-control" includes knowledge of the areas of self-control, familiarity with the factors that create self-control, familiarity with the effects of self-control and recognizing barriers to self-control. The result is that the cognitive dimension of self-control, in addition to affecting the emotional and behavioral dimension, leads to the growth of awareness and the development of intellectual skills, analysis and thinking in self-control, and ultimately human well-being.