جستجوی مقالات مرتبط با کلیدواژه "امام علی(ع)" در نشریات گروه "علوم قرآن و حدیث"

No society can achieve its goals without a ruler as the administrator and executor of the law. The absolute power of the ruler, if not constrained by controlling laws, can lead to crisis, insecurity, and dissatisfaction, inflicting serious damage on various segments of society. Although Imam Ali (AS) was not a modern political theorist, his character and governing style are noteworthy in two ways. First, his five-year governance is one of the brightest periods of policymaking and management in human history. Second, his valuable collection of speeches and writings remains, carrying clear political, managerial, and social implications. If the language of Imam Ali’s (AS) governance can be analyzed under various circumstances and the characteristics of each statement identified based on the reasons and contexts of their emergence, a general model for governance in different situations can be derived. The method used in this article is thematic analysis, which is based on analytical induction. By classifying data and identifying patterns within the data and external data, it achieves an analytical typology.

Shia jurisprudence, as a valuable heritage from the previous jurisprudents, has always been codified on the basis of fundamentals, which responded to the individual and social needs of societies, in such a way that in addition to responding to Sharia issues in the individual sphere, in the macro and governmental context as well. In the direction of the desired management of the society towards worldly and Hereafter happiness and finally the formation of Islamic civilization, the introduction of which is government jurisprudence, has been taken into consideration. In the definition of government jurisprudence, despite the many definitions, it is jurisprudence that is the basis of the formation of the government and government institutions, as well as the basis of government decisions and determines the form, content and orientation of government regulations and laws. The subject under discussion is the necessity of forming a government based on the principles of governmental jurisprudence from the point of view of the words of Imam Ali (as). The issue of forming a government is one of the supreme goals of creation and causes the growth and perfection of human beings, and it has always been the focus of divine prophets and pure imams.

The Hadith-Understanding Analysis (Fiqhul Hadithi) of the hadith " Everything from Your Actions is Dependent on Your Prayer" (Kul Shayin min A’malika Tabau’n Lisalatika) can provide new insights into why numerous hadiths discuss the significance of prayer, including its etiquette, secrets, and other aspects. This emphasis is not merely because prayer is a ritual act with components, conditions, and specific actions, but because the hadith implies that all (Kul) and actions (Shayin) are linked to prayer. This study aims to explain the claim that all actions are dependent on prayer and to examine how this dependency operates. The findings suggest that prayer serves multiple functions: sometimes it acts as a means to remove obstacles, sometimes to rectify deficiencies, and sometimes to enhance the quality of actions. This reciprocal effect of prayer on actions and vice versa signifies both a transformative journey of the soul and prayer from the physical to the metaphysical realms and an improvement in the quality of both. This paper employs a library-based methodology with a descriptive-analytical approach, focusing on this hadith to explore the principles derived from it. It examines the concepts using jurisprudential principles such as generality, appropriateness of ruling and subject, permissibility of using a term in various senses, and connected and disconnected evidences of the hadith.

Communication is one of the most extensive, important and complex social aspects of human life. Organizational communication is an important issue in organizations and the most important task of every manager is to develop an effective organizational communication system. It has been proved by experience that if correct communication is not established in the organization, the flow of activities and processes is disrupted and actions are not performed correctly. The factor that can solve this problem so that it can help the individual and the organization, according to the Valuable words of Ameer al-Momineen Ali bn Abi-Talib (peace be upon him), is wisdom. Communication, if combined with wisdom, can be useful in the effectiveness of individual, group and organizational interactions. For this purpose, in this research, the topic of wisely organizational communication is investigated. This research is qualitative in terms of data type, exploratory in terms of purpose, and inductive in terms of approach. In this research, documentary method and theoretical study are used, and among the various strategies of qualitative research, thematic analysis strategy is used. By carefully examining and studying the sayings of Nahj al-Balagha, 282 basic themes were extracted and from the continuous combination and comparison of basic themes and based on conceptual and semantic affinity, 43 organizing themes and after examining the organizing themes in terms of content and nature and According to the literature and the background of the field of communication, 6 global themes (individual communication catalyst, collective communication catalyst, communication barriers, communication priority makers, communication wisdom makers and consequences) were obtained.

Nahj al-Balagha has two contradictory propositions about the Shamians; In Sermon 197, Hazrat Ali (AS) not only warned his companions against insulting the people of Syria, but also asked them to start praying for the people of Syria. But in sermon 238, Amir al-Mu'minin (a.s.) opened his tongue against the people of Syria and condemned them in a harsh tone. In this article, which is organized in a descriptive-analytical way, it tries to analyze and examine this duality and inconsistency in words and deeds.The result of the research is that the speech of the Prophet in stopping the shamans from gossiping and slandering, goes back to before or at the beginning of the battle of Safin; Just when Imam (a.s.) was hoping that some people from that country would stop fighting and enmity. But the rebuke and condemnation of the Shamians goes back to after the incident of Hakim and the period of looting; When the Sham army exceeded their insolence, their unbelief was confirmed and there was no hope of their return; Therefore, in order to introduce their true face, Hazrat opened his tongue to the people of Syria. In addition to examining the authenticity of two narrations, the analysis and why of issuing these two propositions are other parts of this article.

Critical discourse analysis analyzes and explains texts with a systematic approach. One of the basic propositions of critical analysis is to pay attention to the human actors, which is constructed and represented in the context of discourse. " Van Leeuwen", one of the critical discourse theorists, presents a inventory of sociosemantic about the way of representation of social actors, This network consists of two main components: elimination and statement, and each of them has several sub-components. Through them, can understand the ideology, and the hidden intentions of the discourse owners. In the present research, The special discourse of Imam Ali in the sermon of Shaqshaqiya is analyzed based on the descriptive-analytical method from the perspective of Van Leeuwen's model, considering the special importance of this sermon and the importance of the actors participating in this sermon, And as a result of the analysis of discourse-oriented constructions from the total components of Exclusion and Inclusion, it is understood that the Imam does not want to mention the names of people, especially the usurping caliphs and members of the six-member council, they have been represented as active actors to realize their desires in a collective action and reaction through Personalization, or have been mentioned in a Collectivation format such as "Al-Shuri", "Al-Jama'a", "Al-Nazair".The non-use of the element of Honorification indicates that no legitimate right has been given to them in the Imam's discourse. Imam is an actor who has assigned a high frequency of passivation. By examining the difference between the explicit and implicit components, it was found that the discourse of the Imam refers to explicit categories.

The story of the enmity of the enemy and his killing by the Commander of the Faithful (pbuh) is one of the well-known anecdotes among the general public, which is mentioned as an example of the Prophet's beauty and masculinity in dealing with enemies. Although this anecdote is considered as a blessing for the Imam on the surface, but in some details, and especially its peak, which is related to the salivation of the Commander of the Faithful (pbuh), it has many objections in terms of document and content. The uncertainty of the main source of this event, the difference in the narrations, the Sufi tendency of Rumi and its manifestation in the narration of this event, as well as the conflict with some attributes of the infallible Imams according to Shiite hadiths that make them free from any lust, seriously doubt The occurrence of this part of the anecdote creates. In this article, using the sources of Sira, history and narrative societies, while examining the document of the anecdote, it was determined that although the above anecdote is not entirely fabricated; But some of its details are false and can not be considered a doctrinal and epistemological basis.

The aim of the present study is to re-examine the process of public participation in governance and its role in preventing religious deviations from the perspective of Imam Ali (PBUH). The research method is descriptive-analytical, and the results show that public participation in governance and the administration of affairs plays a significant role in organizing the social life of people. Imam Ali (PBUH) countered issues such as the distortion of religious teachings and truths, lack of independent identity and thought, arrogance and pride, material greed, fraud and hypocrisy, ignorance and unwarranted religious fanaticism, as they harm the general inclination of people towards governance. Selfish desires, the pursuit of status, and the quest for fame alter human understanding of religious sources and lead to deviation, innovation in religion, and misuse of the Quran and traditions. The distortion of religious teachings and truths, by diverting religion from its true path, causes public distrust in Islamic governance and leads to their disengagement from participation in governance. The loss of identity and independent thought, by compelling people to blind imitation and unreflective obedience, deters them from public participation in governance. Arrogance and selfishness, by driving individuals towards desirable and pleasing matters, result in justifying and insisting on preferred options contrary to ideological and social values, hindering the opportunity for opposing ideas to participate. From Imam Ali's (PBUH) perspective, greed is the worst thing, a criterion of evil, a cause of slavery, a deadly vehicle, and a factor of corruption and ruin in governance. Combatting fraud and hypocrisy preserves public trust and the health of public participation. Easing the people's living costs and removing livelihood constraints by the ruler indicates the ruler's goodwill towards the people and has significant psychological and social effects on public participation and prevention of religious deviations. Unwarranted religious fanaticism, stemming from ignorance and heedlessness, when eliminated, prevents the waste of human resources and blind inclinations towards deviations. Justice, as a comprehensive and universal policy, ensures public satisfaction and purifies the Muslim society from deviations, achievable only under the umbrella of justice.

The present study aims to analyze the content of the Treaty of Siffin based on Searle's five speech acts. From the total of 23 utterances, the most frequently used speech act in the text, accounting for 60.86%, is the directive act, indicating that Imam Ali (PBUH) expressed the text from a position of power, using commands or prohibitions to convey his requests to the audience. Additionally, Imam Ali (PBUH) exerted all efforts through commanding and warning to prevent the emergence of the Kharijite sect, although these efforts were ultimately ineffective, as the sect arose from the turmoil of Siffin. The usage of declarative acts, reflecting the expression of beliefs, constitutes 17.39% of the speech acts, signifying that Imam Ali (PBUH) had no reservations about explicitly stating his stance and conveying his intentions and beliefs to the audience under any circumstances. Commissive acts, used with a frequency of 13%, suggest that in a text like the Treaty of Siffin, which involves two parties, it is essential for both sides to commit to observing laws and performing actions, a point Imam Ali (PBUH) did not overlook. The assertive acts, with a frequency of 8%, had the least application in the text. Moreover, based on the analysis, expressive acts were not used in the text. Considering the political nature of the text and the context of war, the speaker naturally could not employ expressive acts, as the display of emotions such as anger, excitement, or joy would hinder the formulation of a just text.

The legal validity of the interpretive battle of Amir al-Mu'minan Ali (as) in special circumstances after the life of the Holy Prophet (pbuh) is proven in the sources of the two sects with various narratives to the extent of brief frequency; in one of these narratives, the Prophet's address to Ammār, who plays a decisive role in the battle of interpretation, we see the connection of the interpretive battle of Amir al-Mu'minin with the issue of Mahdism in the end of time. The wars of Amir al-Mu'minin (as) have not only been the focus of evaluating issues and rulings of war, but will also be at the forefront of Imam Zaman's leadership. The fact that the battles of Imam Zaman (as) were against the biased currents of thought in the esoteric interpretation of the Qur'an inclines us to the point that the challenges of the interpretive battle are common in both times; so that it is difficult for people to recognize the truth, because the parties to the war document their actions with the verses of the Qur’an; therefore, the way out of this situation is to "know the imam", after which the interpretive battle will be fruitful and we will witness the revival of the Prophet's Sunnah and authentic Islam.

Privacy, as one of the most basic manifestations of human rights, has always had a special and significant place in various societies and schools; however, despite its prominent role in people's lives and the background it has, there is still no agreement on a specific definition of it. Imam Ali (as) recognized this right in the form of protecting other rights in his precious words in the book Nahj al-Balāghah and did not condone its violation by others. In this research, by using library documents and in a descriptive-analytical method, concepts related to Imam Ali's (as) protection of privacy have been extracted from Nahj al-Balāghah. and it has been examined in three separate areas related to property, body and soul, soul and spirit, and with a half-look at the explanations of the message of Imam Amir al-Mu'minin (as) by Ayatollah Makārem Shirazi and the book Miṣbāḥ al-Sālikin by Ibn Maytham. The findings of the research show that their irreplaceable importance towards maintaining this right has been concretely manifested.

The right to privacy is considered one of the most important human rights, and by examining religious sources as well as the conduct of the Prophet of Islam (PBUH) and the Shia Imams, we find that Islam has been a greater guardian and defender of this right than other legal systems. It is evident that with the emergence of cyberspace and due to its unique dimensions and nature, the necessity of preserving and protecting this right has taken on a more serious and important form. Imam Ali (AS) also highly valued the right to privacy of individuals and paid special attention to its protection. This research, using a descriptive-analytical method and relying on library resources, aims to compare the ethical codes related to privacy in Nahj al-Balagha and cyberspace, in order to show that the necessity of ethical protection of this right is increasingly felt with the emergence and development of cyberspace.

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.

Formalism is one of the theory of contemporary literary criticism that studies the work from a linguistic point of view. This theory was formed in Russia during the First World War. In 1930nit was the peak of its authority. Linguistic such as Boris Achenbaum, Shklovsky and Jakobson are among the most important figures in the theory of Formalism. The main and main emphasis of the criticism theory in the from of the work, and it does not pay much attention to the content, biography of the author and other issues.    Formalistic analysis of sermon 34 of Nahj al Balaghe is the subject of the present study. The research method of the article is based on the Descriptive – Analytical method, which is examined based on the documentary approach, materials, components and the foundations of Formalism – Structuralism. The purpose of the article is the formalistic reading of the text of the sermon. Imam Ali's approach to the words and the way it is used in this sermon. The main question of the research is how the author put his mental meaning in the form of words and arranged them to the audience. What is the form of these words and what formal feature does the text of sermon 34 have? Valuable results have been obtained from this study. Omniscient point of view, mastering the type of words, tone, turning the tone and creating a new discussion in addition to words and verbs, the rhetoric of words and the use of special music in the arrangement of phonemesm has given a unique form to the text of the sermon.

The "Verse of Propaganda" is one of the verses that refers to the "province" and "imamate" of Hazrat Ali (peace be upon him) which has been criticized by the Shiites and denied by the opponents. Ibn Taymiyyah Harrani is one of the opponents who, in his book "Minhaj Sunnah", by raising doubts such as: denying the dignity of revelation claimed by Shia, casting doubt on the time of revelation, the commonness of the example of "Ma'anzal", and slandering the Qur'an as the argument of Shia. He has tried to undermine the correctness of Shia scholars' arguments in order to prove the said claim. Considering the important position of "Verse of Propaganda" in the Shia belief system and also the need to remove doubts, this research was done with the aim of answering the doubts mentioned by Ibn Taymiyyah, relying on the descriptive-analytical method. The findings of the present research indicate that Ibn Taymiyyah's suspicions are groundless and contrary to certain evidences that not only Shia, but also many Sunni elders have confirmed the validity of those evidences. Therefore, the implication of the "Verse of Propaganda" on the "Imamate" and "Province" of Hazrat Ali (peace be upon him) is definite and there is no doubt about it.

In the belief of Shiites, imams have knowledge from Allah the Almighty and on the basis of that, they have excelled in various matters, one of the examples of which is foretelling. One of the issues that can be researched in the life of Imam Ali (as) is the function of the foretelling issued in different social conditions for different people. The problem of the present research is that what was the function of individual-centered foretelling in the life of Imam Ali (as)? Knowing the function, on the other hand, shows the distinction of Imam Ali’s (as) knowledge in comparison to the Companions and Caliphs, and it has also led to the understanding of his specialties in guiding people and societies, which has functions such as the following:Preparing companions for endurance against enemies expanding belief in the position of Imam's knowledge; proving and establishing the authenticity of the Imam, criterion to identify the enemy; the epistemology of the caliphate in the generation of the first caliphs, warning against deviant people, identifying anti-Ahl al-Bayt (as) elements, and the consequences of not accompanying the Imam of the Islamic community. In the end, this research has come to the conclusion that considering the role of people in historical events, Imam Ali (as) gave guidance with a forward-looking view in the form of foretelling. This research has been done in the form of a library with a descriptive and analytical method.

Nawab Lahiji is one of the great Shiite scholars, whose most important works are "The Gift of Al-Khaqan fi Tafsir al-Qur'an" and "Sharh Nahj al-Balagheh". In his Persian commentary on Nahj al-Balagheh, he discussed the lexical discussion about the words and terms that needed explanation from the commentator's point of view - often without mentioning the document - in explaining the meanings of the words of sermons, letters and wisdom. Nawab has sometimes expressed the idiomatic meaning of the word in addition to the literal meaning. This is also the case with the word interpretation. Along with most commentators and scholars of Qur'anic and Hadith sciences, he assigns various meanings to this word and has mentioned them. In the upcoming research, we are going to analyze the lexical method of Nawab Rahiji in explaining the word Taweel and its derivatives in his description of Nahj al-Balagheh using a descriptive-analytical method

In the sacred religion of Islam, health has a special value and place, because the human body is a tool for the evolution of the soul. therefore, the Quran and traditions contain many directives regarding health. The purpose of this essay is to use some indicators effective in Alavi's teaching on physical health. The present study seeks to answer the question of what are the components affecting the health of the body by using the method of document study with the approach of content analysis of narrated and religious sources. Research findings indicate that health is considered as a value in Alavi teachings and with interpretations such as, Afzal al-Naim, Ahna Atiyah, Al Naima Galilee, Ahna al-Naim. For this reason, in the words of Imam Ali (AS), in order to achieve and realize such a valuable blessing, there are recommendations in the form of diet, instructions on nutrition, compliance with personal and environmental hygiene, and compliance with these guidelines can be an important factor for maintaining body health.

After the Prophet Muhammad (PBUH), Imam Ali (AS) played a very important role in shaping Islamic civilization. To explain this role, examining the components and indicators of civilization-building in the biography of Imam Ali is of great importance. The main issue of this research is to identify which components of civilization-building exist in the biography of Imam Ali (AS). Using a descriptive-analytical method, this article examines the Alawite biography and the role of Imam Ali in Islamic civilization-building with the aim of investigating and explaining the components of civilization-building in both his theoretical and practical biography from a Quranic perspective. The findings of the research indicate that Imam Ali had a visionary insight and a civilization-building personality. His fundamental role in Islamic civilization is strengthening the components of Islamic cultural civilization among the people and employing them in his own government. Ethics, human dignity, freedom and free thinking, patience and resistance, justice, and solidarity are among the spiritual components of civilization-building in the biography and government of Alawites.