جستجوی مقالات مرتبط با کلیدواژه « imam ali (a.s) » در نشریات گروه « علوم انسانی »

The criminal policy in the method of Imam Ali (A.S), as a positive differential criminal policy and in line with the provisions of the noble verse “We have certainly honored the children of Adam”, on the one hand, sought to preserve human dignity and considered punishment as the last resort and, on the other, tried to realize judicial security, which is one of the most important needs and human rights of citizens in the society and has led to the growth and development of the society. Using a descriptive-analytical method, the present research answers this main question, ‘what are the manifestations of the criminal policy discourse in the method of Imam Ali (A.S)?’ with the aim of explaining the criminal policy discourse in the method of Imam Ali (A.S). The findings of the research indicate that in the method of Imam Ali (A.S), the discourse of preventive criminal policy in accordance with the model of participatory criminal policy and the discourse of Alevi criminal policy in criminal proceedings as a coherent and continuous set, have high goals that are based on dignity, humanity and the evolution of human society.

In this article, the problem of Sayfuddin Amidi's (551-631 A.H.) - a prominent Ash'ari theologian - criticism has been investigated in the denial and refutation of the infallibility of Imam Ali. In the book Abkar al-Afkar fi Usul al-Din, seven cases of doing and living as obligation have been attributed to Imam (a) and concluded that the requirement of those obligations is the absence of infallibility. The findings of the research show that none of the seven requirements may be taken as being against the infallibility of Imam (a). Amidi is a person of polemics and fallacies, he does not have mastery of history and hadith and he used weak narrations, he is not impartial in his research and fanatically seeks to prove his presuppositions. Issues such as accepting arbitration, pledging allegiance, cooperating with caliphs and dealing with the killer of Zubair, etc., may not be taken as being in conflict with infallibility.

Semiotic-semantic discourse analysis, as a suitable model for religious text analysis, particularly Nahj al-Balagha, utilizes the tensive semiotics model introduced by Jacques Fontanille and Claude Zilberberg. This model delves into the intricate interplay between intensive (emotional, internal) and expansive (cognitive, external) valencies, offering valuable insights into the dynamic structure of the text, emphasizing the tensive-active and sensory-perceptive relationships. This article explores how meaning is intricately woven in the enunciation, bridging the gap between quantitative and qualitative dimensions, thus shedding light on the production of meaning in the discourse processes within the Imam's letters to Mu’awiyah. The study transcends a mere analysis of the fixed letter structure, focusing on the fluid and adaptable nature of the letters' production process and the interactive dimension between the agent and the actor in the enunciation space.

The issue of the succession of the Holy Prophet is one of the most important and distinguishing aspects of Shiite Islam compared to other Islamic sects. This paper employs a descriptive-analytical method with a critical approach to examine the Quranic approach of Wilferd Madelung on the issue of the succession of the Holy Prophet (with a focus on the interpretive and narrative sources of both sects). Madelung initiated this movement in his book “Succession to Mohammad,” which was published in 1997 and soon became a significant reference in this discussion. In the introduction to his book titled “Familial Relationships and Prophetic Families in the Quran,” he extensively examines the role and importance of the Prophet's progeny in confirming, establishing, and continuing their mission and guidance. He demonstrates that, according to the Quran, the successors of the prophets are chosen from among their families and appointed by them, and the Holy Prophet had no intention other than this. Despite the relatively recent and delayed studies in Shi'a studies and Shi'a research activities, addressing the issue of Imamate (leadership) is of greater necessity compared to other raised issues. The study of opinions and views of interpreters from both sects regarding the interpretation of the verse of “Wilayah” (guardianship) indicates that they generally have two main perspectives based on Verse 55 of Surah Al-Ma'idah: 1. Most Sunni interpreters understand the term “wali” in the verse to mean friend and supporter, and based on this, they consider guardianship in the verse as absolute and inclusive of all believers. 2. Shi'a scholars do not merely understand the term “wali” to mean love and support, and they perceive such a meaning to conflict with other verses. They believe that in addition to love, this term encompasses social and political authority, and support is one of its outcomes. Based on the meaning of “wali” in the verse and the excessive (mutawatir) narrations, which attribute the revelation of the verse to the guardianship of Imam Ali, Shi'a interpreters consider the noble verse as Quranic evidence of the guardianship and Imamate of Imam Ali.

Muslim Sufis consider their tradition as the heritage of the Ahl al-Bayt (AS), especially Imam Ali (AS), and consider them as the great shaykhs and founders of their way. Nevertheless, because Sufism emerged ang grows up in a non-Shiite context and, it has known as a Sunni religion. Recognition of this duality in the Sufi belief, that is adherence to Sunni Religion and Shiite originality, seems to be a fundamental issue for understanding the Sufi thought; Therefore, this research wants to answer two questions: First, what is the Sufi’s emotional-ideological approach to the Ahl al-Bayt (AS), especially Imam Ali (AS) and his speech in Persian mystical texts until the end of ninth century? And what is the tendency and devotion to the Ahl al-Bayt (AS) among the Sufis? The present study, which has been prepared in an analytical-descriptive approach and based on library studies, proves that Sufism has an evolutionary course that consists of a neutral encounter with the Innocents (AS) and the alikeness of Imams with others, and then a slight elaboration of the Ahl al-Bayt. (AS) begins and gradually reaches the peak of devotion and compassion to them and finally to Shiism.

This study aims to improve the educational and training process in Imam Ali Military University (IAMU), focusing on scientific-research interaction and synergy; in addition, development and prioritization of effective strategies. In this applied-action research, 30 people were selected as the statistical population from among 150 experts, professors and commanders of IAMU, according to the theoretical saturation. Data collected through conducting semi-structured questionnaire; then, analyzed and prioritized using QSPM and SWOT methods. Findings reveal the strategic position of the university in the offensive area. After counting the strategies and prioritizing them; practical strategies desired in five thematic groups: knowledge enhancement; interaction and cooperation with scientific societies; revision of domestic laws; updating of equipment and resources; and creation of an educational and research teamwork. The results show that the strategy of "holding short-term knowledge-enhancing courses related to emerging and new sciences and knowledge" has been identified with an attractiveness score of 7.8511 and first priority.

A Significant part of Literary texts in both Arabic and Persian Languages is included in Committed Literature. Instilling the Authenticity of Imam Ali to the Audience is the Objective Manifestation of this type of Literature in the Past era. Seyyed Hemyari and Naser Khosrow are among the Poets who Praised the Qualities of Imam Ali with Heartfelt knowledge, Sincerity, and thought. They Wrote good Poems with themes from the Verses of the Holy Quran, Hadiths and Historical events. Based on the Descriptive-analytical Method, this Research Compares some Persuasion Techniques in the Poems of both Poets in Depicting the Righteousness of Imam Ali. On the other hand, Persuasive tactics have been Measured with the Criterion of Coherence, which is Proposed in Halliday's Role-Oriented theory. The Lexical, Grammatical and Linking Coherence of the text has helped both poets to Convince the Audience by Creating an Atmosphere of Confirmation and Explanation and Sometimes Expansion and Renewal in order to reach the Authenticity of Imam Ali. Lexical Cohesion, Especially Repetition, which is Considered one of the Main Techniques of Persuasion, has a high Frequency in the Poetry of both Poets. Also, causal Relationship has a more Significant role in Shaping Persuasion Techniques than other Components of Cohesiveness. Grammatical Coherence is less used in Persuasion Techniques by the Two Poets. The Reason for the Authors' interest in these two Poets is the Almost Similar life and age Conditions of the two Poets and of Course their way of thinking, which is to inform the people of their time about the Virtues of Imam Ali.

Amir Momenan's (Imam Ali) identity-creating thought is so broad and rich that it deserves and is necessary to be considered as an ideal model to face identity threats in the present era. Therefore, this study has been organized with the aim of exploring the most important requirements for facing identity threats in the arena of religion based on the viewpoint of Imam Ali. The method of this research in content processing is explanatory-analytical, and according to the achievement or result of the research, it is of a developmental-applied type, and in terms of the type of data used, it is a qualitative research. The method of collecting data is library type and description is used in exploration. The findings of this article considers the requirements of facing identity threats in the arena of religion in two areas: basic and approach requirements. "Cognitive deepening of religious identity", "natured explanation of religious identity" and "centeredness of right orientation in religious identity formation" are among the basic requirements, and "multidimensional approach" and "collectivism" are also considered as the approach requirements.

This study aims to improve educational and training processes in Imam Ali Military University (IAMU), focusing on synergy, scientific-research interactions, and formulation and prioritization of effective strategies. In this applied- action research, 30 people were selected from among 150 experts, professors and commanders of IAMU according to the theoretical saturation of experts. Data collected through the semi-structured questionnaire, and analyzed and prioritized by SWOT and QSPM methods. Research results showed that the strategic position of the university is in the offensive area. After identifying the strategies and prioritizing them; through interviews with experts, practical strategies to reach the desired point were formulated and prioritized in five thematic groups: knowledge enhancement, interaction and cooperation with scientific societies, revision of internal laws, updating of equipment and resources, and creation of an educational and research work group. The results showed that the strategy of "holding short-term knowledge-enhancing courses in new sciences and knowledge" with an attractiveness score of 7.8511 has the first priority.

Critical discourse analysis (CDA) is one of the new approaches to discourse analysis based on which metalanguage factors such as power, history and ideology are examined. This approach was formed in the second half of the twentieth century by some linguist scholars. Tune Van dijk is one of the prominent pioneers who studies in this field. In his opinion, ideology can be represented through strategies called ideological square and based on bilateral contrasts between in group and out group. The discourse of Imam Ali (AS) in his letters to Mu'awiyah has a feature that can be scrutinized by this approach and via descriptive- analytical method. This research is crucial because it explains the audience the ideology of two opposing thoughts during the history of Islam through CDA.The findings indicate that the ideology of Imam Ali and Muawiyah has led to polarization between two groups, i.e. the contrast between "us" and "them". In explaining the differences between the two groups in identity, members and actions, the status of the ingroup (us) has been raised and the status of the outgroup (them) has been degraded. In addition, the nobility of ancestors, purity, believe in God, relation with goods and courage as the most important positive points of "us" and hypocrisy, disbelief, relation with evils and following the devil as the most important negative points of "them" are represented in Imam's discourse. Furthermore, it seems that "true belief in the religion of Islam" versus "deviation from the religion of Islam" are ideologies that can be achieved as a result of the contrast between Ali and Mu'awiyah.Among three mentioned approaches, critical discourse analysis (CDA) analyzes meta-language factors such as power, history and ideology. This approach was formed in the second half of the 20th century by the efforts of some linguistic scholars and theorists. Teun Van Dijk is one of the prominent pioneers of study and research in CDA. According to him, ideology in the discourse can be represented through strategies called ideological square, which is based on bilateral contrasts between in group and out group. Imam Ali’s letters to Muawiyah can be analyzed by a descriptive-analytical method based on Van Dijk’s ideological square as his discourse aligns with this approach.This research is crucial because the ideology of two opposing thoughts during the history of Islam is elaborated to the audience through CDA. The findings indicate that the ideology of Imam Ali and Muawiyah has led to polarization between two groups, i.e. the contrast between "us" and "them". In explaining the differences between the two groups in identity, members and actions, the status of the ingroup (us) has been raised and the status of the outgroup (them) has been degraded. In addition, the nobility of ancestors, purity, believe in God, relation with goods and courage as the most important positive points of "us" and hypocrisy, disbelief, relation with evils and following the devil as the most important negative points of "them" are represented in Imam's discourse. Furthermore, it seems that "true belief in the religion of Islam" versus "deviation from the religion of Islam" are ideologies that can be achieved as a result of the contrast between Ali and Mu'awiyah.

Human’s activities can be classified into two types at a macro glimpse. Activities that are carried out with the motivation and intention of receiving objective benefits and rewards (rewarding activities) and activities that are fulfilled by other goals (non-rewarding = spiritual activities) and each of these two can be expressed for two purposes. Some of them are actions that are done only to meet the needs, desires, or wishes of the actor or with a limited radius, and the other are efforts that appear with consideration of human life. Among the four human activities, the last part is very important, because people’s happiness is thought of, not just their comfort or their own peace. This article tries to explore and reflect on the spiritual struggles of Imam Ali through the method of theme analysis and cultural history research. The current article answers this basic question, what were the spiritual activities with the civilizational approach of His Holiness and basically, is such an approach defensible or not? Although many works have appeared regarding the spiritual life of the Imam, but from the perspective of this article, there are still gaps that need to be seriously dealt with considering the current world’s need for it. The hypothesis of the study is that the Imam’s spiritual activities were carried out related to the transcendental life of man, which is the most important aspect of civilization.

In this article, in a descriptive-analytical way Imam Ali’s Karāmāt that have remained in the Sufis’ texts, and it is imagined that a part of his conception of the Prophet was formed on the basis of these virtues, and the image of Imam Ali (a.s.) and his position and The role of sleep and dreams in the discovery and intuition of mystics has been discussed. This study shows that one of the most important functions of mystics' sleep was solving many of their mental problems and concerns, which are mostly in the field of religious and mystical issues. In addition to expressing these issues through sleep, they also added to its impact on the audience; Because the solution of these problems has been done in a dream by the language of God, Prophet (PBUH) and Sufi Sheikhs. In addition to solving problems in the dreams of mystics, there are revelations of the type of inspiration that inform about events that have not yet happened in reality..

Conversation and questioning is an important part of expression, which is considered as the most important human capital and makes man capable of many things and has created many sciences and knowledge and has played an important role in transferring experimental knowledge and increasing data and information, correcting and reconstructing them.More than any other religion, Islam has insisted on dialogue as a principle to make people aware of the truths of existence and to acquaint them with its evolutionary method and to achieve the superior religion and method. Therefore, the present research has been conducted in order to examine the place and concept of dialogue and questioning in the teachings of Hazrat Ali (peace be upon him) which is practical in terms of purpose and analytical-descriptive in terms of method. The scope of this research included the books Nahj al-Balagha, Tohf al-Aqool, Mizan al-Hikma, Gharar al-Hakma in relation to the topics of conversation and questioning, which were sampled in a targeted way.The data collection tool was made by the researcher. In this research, the required data was first extracted from the review of Islamic texts. Then data analysis was done with thematic coding including three stages (open, central and selective coding) using analogical categorization system.The findings of the research indicate that the analysis of the meanings of dialogue, questioning and its types in the teachings of Hazrat Ali (peace be upon him)includes 17 dimensions.Meanings of conversation (wise speech, speech with thought, timely speech and truthful speech), the meanings of questioning (asking to remove ignorance, not harm, eagerness to know, covering up flaws, trying to increase awareness, eloquent answer and knowing right from wrong), Types of dialogue (defense of the truth, understanding dialogue, dialogue with a specific goal) and types of questioning (questioning timely, good questions, targeted questions and exploratory questions).

One of these immutable divine traditions is the tradition of succession, which refers to the rule of the divine saints on earth. Based on this ancient tradition, which according to the Holy Quran has been practiced in different nations, the Messenger of God (PBUH) also introduced Imam Ali (AS) as his successor. The present article seeks to answer the question on what basis can be proven the flow of the tradition of succession in the succession of Ali (AS) from the Messenger of God (PBUH)? In order to answer this question, interpretive, historical and narrative data were collected by library method and explained by descriptive-analytical method. Explaining the collected data showed that referring to and specifying the succession of Imam Ali (AS) by the Messenger of God (PBUH) was a practice in his life and that Imam, referring to the divine tradition in the field of choosing a successor for the divine prophets, in times Various people have specified the succession of Imam Ali (as).

According to Islamic jurisprudence, whoever commits a forbidden act deserves punishment in the Hereafter. Regarding the entitlement to the worldly punishment, some taboos, according to the circumstances, are subject to a certain punishment, namely, “hadd”, “qisas” and “compensation”; the cause, type and amount of each of them are specified in the Holy Shari’a. But there is no specific punishment assigned to some taboos in the Shari’a. Regarding those taboos lacking any assigned punishment, the rule of the “punishment for all forbidden acts” is a well-known law among the jurists, according to which all forbidden acts should be punished. Banking on the generality of this rule in the executive arena leads to unlimited expansion of repressive policies. Basically, this paper, using a descriptive-analytical-critical method, seeks to shed more light upon Imam Ali’s (AS) encounter with taboos lacking any assigned punishment. Based on that, the paper criticizes the generality of the law of “punishment for all forbidden acts”. According to the results, the measures taken by Imam Ali (AS) against such taboos does not necessarily end in punishment. The manner in which the Imam confronted the taboos can be explained in two forms: deterrent measures and reactionary measures. The punishment has been only one of the types of reactionary measures. In the biography of Imam Ali (AS), it says that, on condition of necessity, the act of punishment to deal with taboos is not denied, but is an absolute reliance on it for deterring taboos and using it in any case, regardless of other measures and arrangements, is debatable.

Understanding the esoteric meanings and interpreting similar verses from the Qur'an has always been a characteristic of Shiite commentators, and therefore, the verses of the Qur'an always have a certain immortality, dynamism and fluidity in their eyes. The main feature of these interpretations of the Qur'an is that these esoteric meanings are disciplined and are in line with the apparent meaning of the revelation and the historical issues of the verse. Among these verses, from which extensive and different interpretations have been made, is verse 189 of Surah Al-Baqarah: This research, which is a descriptive-analytical method, Using related Shiite sources, he has extracted several esoteric meanings for the mentioned verse. The results of this research indicate that Shiite narrations, while referring to the historical issues of the verse, which refer to one of the ancient ignorant customs; With the interpretations that result from the semantic development of the words of the verse, various modern interpretations have been obtained from it. Among the Shiite interpretations of the verse are: Ahl al-Bayt, Imam Ali, the house of knowledge, entering into work through it.

This study aimed to investigate the relations of moral values based on theoretical strategies of Imam Ali in Nahjolbalaghe with strategies of coping with stress among girls of Isfahan City. The statistical population consists of girls of Isfahan City, of which 150 girls aged between 17 and 20 were selected through convenience sampling method. Data were gathered using questionnaire of moral values based on theoretical strategies of Imam Ali in Nahjolbalaghe with strategies of coping with stress and coping with stress questionnaire. Using Pearson correlation coefficient and multiple regression data were analyzed. The results showed that there is a significant relationship between moral values and strategies of coping with stress. Moral values’ subscales managed to predict 12 % of strategies of coping with stress. Based on these findings, there is a positive relationship between moral values and strategies of coping with stress showing that we could consider moral values as a coping strategy against stressors and moral values could predict strategies of coping with stress.

According to Islamic jurisprudence, whoever commits a forbidden act deserves punishment in the Hereafter. Regarding the entitlement to the worldly punishment, some taboos, according to the circumstances, are subject to a certain punishment, namely, “hadd”, “qisas” and “compensation”; the cause, type and amount of each of them are specified in the Holy Shari’a. But there is no specific punishment assigned to some taboos in the Shari’a. Regarding those taboos lacking any assigned punishment, the rule of the “punishment for all forbidden acts” is a well-known law among the jurists, according to which all forbidden acts should be punished.Banking on the generality of this rule in the executive arena leads to unlimited expansion of repressive policies. Basically, this paper, using a descriptive-analytical-critical method, seeks to shed more light upon Imam Ali’s (AS) encounter with taboos lacking any assigned punishment. Based on that, the paper criticizes the generality of the law of “punishment for all forbidden acts”. According to the results, the measures taken by Imam Ali (AS) against such taboos does not necessarily end in punishment. The manner in which the Imam confronted the taboos can be explained in two forms: deterrent measures and reactionary measures. The punishment has been only one of the types of reactionary measures. In the biography of Imam Ali (AS), it says that, on condition of necessity, the act of punishment to deal with taboos is not denied, but is an absolute reliance on it for deterring taboos and using it in any case, regardless of other measures and arrangements, is debatable.

The present study is an attempt to develop a wise parenting package based on the teachings of Imam Ali and evaluate its effect on parent-child relationship and symptoms of internalized behavior problems in preschool girls. The study falls under the category of hybrid heuristic research studies. The population of the study consists of two valuable books in the qualitative phase, namely Nahj al-Balaghah and Ghurar al-Hikam wa Durar al-Kalim. The purposive sampling method was used to select the sample. Two components, namely wisdom and parenting were extracted and coded using qualitative thematic analysis methods. Finally, a wise parenting package was formulated based on the teachings of Imam Ali in 12 sessions. The validity of the package was calculated using Fleiss' kappa method (0.84). In the quantitative phase, the research fell into the category of experimental studies with control group and pretest/posttest design. The population consisted of the parents of female preschoolers  in Isfahan during the academic year 2017-2018. According to the inclusion criteria, 30 subjects were randomly assigned to an experimental group (receiving training with Wise Parenting Package) and a control group (without intervention) (15 subjects in each group). Data collection instruments included the Child Behavior Checklist (CBCL) and Pianta’s Child-Parent Relationship Scale (CPRS). The MANCOVA results in SPSS-25 showed a significant difference between the parent-child relationship subscales (intimacy and conflict) and the behavior problems subscales (anxiety and depression) in the control group. However, no significant difference was found between dependence and physical complaints in the control group. It is recommended that this package be used to further improve health and conflict among family members..

According to a well-known narration, Amir al-Mu’minin Ali (A.S) sent Ibn Abbas to the Kharijites during the time of Safin and the course of arbitration, forbidding him from “controversy” or “conflict” with them through the Quran. In the beginning, it seems that the Imam, by arguing that the Quran accepts various aspects and has multiple possible meanings, forbade relying on the Quran in debating and puts the argument or conflict with the assistance of the Prophet’s tradition (sunnah) as an effective solution for Ibn Abbas. The most important question here is that given the emphasis of the Quran and the Prophet’s tradition (sunnah) on the need to refer to and rely on the Quran in all circumstances, especially in trials, why he has in the events like Siffin, proscribed to protest by the Quran and rely on verses of revelation against the Kharijites’ stand? In this research, it was identified by descriptive-analytical method and in a research perspective; First: The relation of transferring from the Quran to the Prophet’s tradition (sunnah) is the relation of referring the example to the parable (embodied truth). It seems that the ground of Quranic verses are alike concept and concept can accept several interpretations (ta’wil) but the Prophet’s tradition (sunnah) as being embodied reality and meaning is alike the instance and there is no possibility of change and transformation in it and according to Imam, there is no escape from it. Second: The Amir al-Mu’minin (A.S) has not been in the position of an absolute and universal prohibition against arguing with the Quran, and this special prohibition has been due to the characteristics of the intellectual system and the moral system of its special audience i.e. the Kharijites.