درخت حوزه‌های تخصصی

The history of waqf (endowment) in the Islamic world dates back to old times, and this noble tradition has had a significant impact on Islamic society from its inception. One of the most successful examples of the longevity and effectiveness of waqf institutions in both the Islamic world and globally is Astan-i Quds Razavi. This endowment institution, dedicated to Imam Reza (PBUH), boasts a long-standing historical presence in Iran and, throughout its flourishing existence, has exerted considerable political, social, and economic influence. This article begins with a brief definition of waqf and then examines the establishment of the waqf system within Astan-i Quds Razavi. It traces the institution’s expansion and development over various historical periods, highlighting significant events and milestones. Finally, the study addresses the major impacts this endowment institution has had throughout its history. The research findings reveal that cultural endowments in Astan-i Quds Razavi began with the donation of Qurʾanic manuscripts in the early centuries. From the tenth century onward, with the official establishment of Shiʿism in Iran and the growing significance of Mashhad as the spiritual capital of the Safavids, Astan-i Quds entered a phase of expansion and prosperity as an endowment institution. Its continued development was ensured by the direct administration of the highest ruling authorities throughout different historical periods, as well as the persistent devotion of Imam Reza’s (PBUH) followers across centuries.

Social justice in the modern state is among those concepts whose essence and implementation are difficult to trace historically, particularly in Islamic history and the conduct (sīra) of the Infallibles. Understanding concepts such as the state, democracy, and social justice from religious foundations is itself a formidable task. The challenge becomes even greater when this complex notion of social justice is further subdivided into more specific domains, such as cultural justice, and examined through the lens of the conduct. This study aims to analyze Imam al-Riḍā’s activism in promoting cultural justice through a descriptive-analytical method. His engagement appears to be explicable across three main areas. First, the debate between agency and structure within justice studies can be specifically traced in Imam al-Riḍā’s conduct. Notably, he not only advanced justice through individual actions but also created structural opportunities, having directly entered existing structures. Second, cultural diversity—recognized as a pillar of cultural justice—is evident in his practice. Third, in the tension between teleology and deontology within cultural justice, teleology holds a distinguished position in Imam al-Riḍā’s conduct. This article elucidates these three dimensions.

Citizenship rights constitute a universal and comprehensive concept encompassing political, economic, social, cultural, and civil dimensions, and they extend to all age and gender groups. Children, as an essential segment of society, also possess specific rights, which are recognized in international instruments, most notably the Convention on the Rights of the Child. In this regard, certain aspects of children’s rights in Islam may be understood in terms of citizenship rights. The primary objective of this study is to examine the components of children’s citizenship rights within the conduct ( sīra ) of Imam al-Rida. The central question is: What are the manifestations and components of children’s citizenship rights in the Imam al-Rida’s conduct? This investigation demonstrates that children’s rights—including health (through principles of nutrition, personal hygiene, and family hygiene), the provision of tranquility and comfort in the home, religiosity and emphasis on spiritual and religious dimensions in child-rearing, rational education and training of children, and affectionate and compassionate treatment—are all evident in the practical conduct and hadiths narrated from Imam al-Rida. The Radawi tradition’s emphasis on children’s specific rights may be regarded as a model for Islamic approaches to citizenship rights, which can also be articulated within binding legal instruments.