امام علی(ع)

Maytham al-Tammār, the loyal companion of Imam ʿAlī, was executed by hanging in late 60 AH at the command of ʿUbayd Allāh b. Ziyād, the governor of Kūfa, just a few days before the tragedy of Karbalā. Maytham left behind four children—Ṣāliḥ, ʿImrān, Shuʿayb, and Yaʿqūb—who became known as "the children of Maytham" (wuld Maytham). They played a key role in transmitting the hadiths of the Ahl al-Bayt, just as Maytham himself had been a devoted follower of Imam ʿAlī. The children of Maytham are counted among the companions of Imam al-Sajjād and the two Imams al-Ṣādiq and al-Bāqir, and the reports and hadiths attributed to them mainly concern the Ahl al-Bayt, especially Imam ʿAlī and the uprising of al-Mahdī. The children of Maytham hailed from Kūfa and were known as mawālī (allies) of the Banū Asad tribe, and they were followers of the Shia faith. This study will review the lives of Maytham's children and categorize and analyze the fifty-five remaining reports attributed to them to identify their primary concerns. These reports on the virtues of Imam ʿAlī, the uprising of al-Mahdī, and the characteristics of the early Shia serve both as a historical record and as expressions of the concerns of a group of early Shia who, through these hadiths, sought to reconstruct and define their own identity.

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”.

Nahj al-Balagha, a pinnacle of Islamic-Arabic literature, provides an exceptional platform for analyzing Imam Ali's life and culture. The Sermon of the Shadows, rich in philosophical insights, delves into the causes behind the creation of the heavens, earth, and all living beings. This study applies Norman Fairclough’s three-dimensional discourse analysis framework—description, interpretation, and explanation—to examine the linguistic structure of the sermon, interpret its context, and explore the reasons behind its discursive meanings. Using a descriptive-analytical approach, the research demonstrates how the sermon employs language not only as a vehicle for moral teachings but also as a space for reinforcing fundamental human and intellectual values. The study also highlights the intertextual relationship between the sermon and the Qur’an, revealing how it links the cultural and social backdrop of the time with Imam Ali’s vision for societal reform. This connection aimed at fostering a reciprocal relationship between the Qur’an and the Kufa society, laying the groundwork for intellectual and social reform. From an ideological standpoint, the sermon emphasizes Imam Ali’s efforts to counter the threats of pre-Islamic culture and deviant discourses, focusing on consolidating intellectual authority and establishing divine wisdom and ethics within Kufa’s community. This role was particularly vital in the face of widespread cultural and intellectual corruption in Kufa.

 One of the significant issues that has drawn attention since the early days of Islam is the concept of fitna (sedition). Fitna refers to a complex, hidden, and violent movement against the values and virtuous traditions of the Islamic society, leading to the destruction of moral structures and the creation of doubts within the community. This phenomenon negatively impacts the historical trajectory of society, pushing it toward misguidance and deviation. The Quran strongly condemns fitna, describing it as more severe and graver than murder (Surah Al-Baqarah, Verses 191 and 217). The intensity and magnitude of fitna in the Quran raise questions about its nature and its impact on society. Given the complexity of fitna, vigilance and insight are of utmost importance during such times. One of the most notable characteristics of fitna is its ability to blur the lines between truth and falsehood, making it difficult for people to distinguish between them, thereby complicating efforts to extinguish its flames and potentially leading individuals astray. Reflecting on past instances of fitna and learning from them can be considered as a valuable strategy to avoid falling into future traps of fitna. This study aims to examine the concept of fitna from the perspective of Amir al-Mu'minin Ali (peace be upon him) and to present solutions from his teachings for overcoming it. Using a descriptive-analytical and library-based method, this article explains the literal and terminological meanings of fitna, provides examples of it, and outlines duties during times of fitna based on the guidance of Imam Ali (peace be upon him).

The narrations of Imam Ali (AS) contain numerous instructions regarding methods of behavioral change. On the other hand, psychology is the study of behavior, with behavioral change being one of its most important topics. In contemporary psychology, various methods for changing behavior are discussed. The question of this research is how the behavioral change methods in the narrations of Imam Ali (AS) can be compared and analyzed in light of psychology. Imam Ali (AS) uses methods such as flooding for treating fear, stress management for reducing stress, and avoidance techniques for treating depression. Additionally, for controlling anger, Imam Ali (AS) recommends anger management techniques. Imam Ali (AS) also emphasizes self-reflection, where individuals, through daily self-assessment of their faults, take steps to improve undesirable behaviors. Another method advocated by Imam Ali (AS) is modeling, in which the Prophet, the Ahlul Bayt, and other individuals are introduced as behavioral role models. Another method is differential reinforcement, where desirable behaviors are reinforced with encouragement, and the observation of such encouragement by those who exhibit undesirable behaviors leads to a reduction in these undesirable behaviors. The research method is descriptive-analytical, with data collected through library research.

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.

The Holy Quran is the only word that was revealed by God to the Prophet of Islam (PBUH). Since the audience does not have direct access to the meaning of the Qur'an, it is necessary that its words be interpreted. But there are different opinions about who is able to interpret God's words.This research, using a descriptive-analytical method, has tried to express the knowledge of the interpretation of the Qur'an from the point of view of Imam Ali (a.s.) in the propositions of Nahj al-Balagha by examining the propositions of Nahj al-Balagha. The result of the research is that; Knowingly, no one but the Prophet (pbuh), Ali (pbuh) and his Ahl al-Bayt are the interpreters of the entire Qur'an. But other people can also be aware of a part of the interpretation of the verses.In the statement of Amir al-Mu'minin Ali (a.s.), these people are referred to as "devout believers". In contrast to this group, people have been condemned who deceived people and used false and incorrect interpretations of Quranic verses to achieve their own interests.

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.

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.

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.

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.

 Different methods and methods can be used for education, the most important of which is the modeling method. In this method, a person or people who have desirable behavior is used as a role model and is exposed to the observation of the person and trained to follow his behavior and identify himself with him. The influence of role models in the formation of the behavior and character of children, teenagers and young people and the formation or stabilization of their moral and social character is extremely impressive. In this method, learning is done indirectly and through observation, which is one of the most effective types of learning. Following good role models play an important role in the development of talents and for this reason, it is highly recommended to use them in Islamic sources. This claim is clearly visible by examining the verses of the Quran and the words of the Prophet of Islam (pbuh) and the infallible imams (pbuh), especially Commander of the Faithful Ali (pbuh). Therefore, according to the importance of the topic, the purpose of the current research is to investigate the educational method of the model based on the words of Imam Ali (A.S) in different narrative sources, especially Nahj al-Balagha, using the library method and a descriptive-analytical method, and to investigate the different dimensions of this method It is educational.

The infinite virtues of Imam Ali (peace be upon him) have been reflected in many works of great Sunni hadith scholars of the early centuries. Sunni narrators and scholars have acknowledged the abundance of virtues and merits of Imam Ali (peace be upon him). Also, many of them have dedicated a part of their books to this topic. However, the virtues of Imam Ali (peace be upon him) appear faintly in Bukhari's books, for example, in Sahih Bukhari, only seven narrations are reported in the chapter on the virtues of Ali (peace be upon him). Therefore, the present research, using a comparative method and analytical approach, by examining how the most famous narrations of Imam Ali's (peace be upon him) virtues are reported in Bukhari's works and the narration of the same virtues from the perspective of early centuries and contemporary hadith scholars of Bukhari, seeks to achieve Bukhari's pattern of dealing with narrations of Imam Ali's (peace be upon him) virtues. The research findings show that Bukhari's approach to narrations of Imam Ali's (peace be upon him) virtues is based on three pillars: a) Not narrating many of the narrations of Imam Ali's (peace be upon him) virtues on topics such as the occasion of revelation of the Mubahala verse and the Tathir verse, the hadith of Madinat al-Ilm, etc.; b) Manipulation or inverted narration in narrations such as the occasion of revelation of the Mawaddat verse, the hadith of Sadd al-Abwab, and the hadith of Rayat; c) Weakening and denial in narrations such as the hadith of Ghadir, the hadith of Thaqalayn, the hadith of Sadd al-Abwab, and the hadith of Tayr

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.