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

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.

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.

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.

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.

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.

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.

The first verses of Surah Bara’ah were revealed to express the hatred of God and His Messenger for the polytheists and to clarify their situation in the new-established Islamic society and to inform to purifying the Divine house and the great hajj congress from the veils and ornaments of polytheism. The Prophet of Islam (P) first gave these verses to Abu Bakr along with other instructions to convey to the polytheists on the day of the great hajj; But with divine revelation, the message is taken back from him and the supervision of the pilgrims and the declaration of hatred is bestowed to Imam Ali (A.S). Although both major Islamic sects accept this story itself, there are different perspectives and perceptions in the occurrence itself and its limitation to Surah Bara’ah, as well as the interpretation of “rajulun minni” (a man on behalf of me) and reasons for this occurrence. This article, with a descriptive-analytical method and based on massive narrational documents in interpretive, historical, and narrational books of both sects, seeks to prove that Imam Ali (A.S), who was as the divine revelation testifies the soul and spirit of the Prophet (P) has acquired mission to communicate the first verses of Surah Tawbah. The phrase “rajulun minka” (a man from you) means that if the only familial kinship was the reason for superiority, then Abbas, the uncle of the Prophet (P), should have been the one to be sent on the mission. This shows that “being from the Prophet (P)” in this narration is not a kind of familial and relative kinship but rather, it is a kind of spiritual affinities and positions. The change of the messenger of the verses of Bara’ah by the divine order and the sending down the angel of revelation, on the one hand, declares the superiority of Imam Ali (A.S) over the other companions, and on the other hand, prepares and the minds of the society and provides the ground to accept the guardianship and succession of Imam Al (A.S).

The letter of the six Nahj al-Balaghah addressed to Mu'awiyah is a writing in which the Imam (as) spoke to Mu'awiyah about the necessity of allegiance to him and in the manner of his acceptable protest, and gave an argumentative answer to the doubts he had raised. Citing this letter, some Sunni writers considered allegiance to the caliphs in accordance with the view of the Prophet and sought to deny the divine message of the Imamate. Mahmoud Shukri Alusi is one of the authors who, in his book "Al-Sayyuf al-Mashreqah al-Mukhtasar al-Sawa'iq al-Muharraqa", considers the response of Shiite scholars to the above-mentioned suspicion to be inadequate and refutes it with numerous statements. The present article seeks to analyze the validity of his statements. By examining the context of Hazrat's letter and Benjamiyya's view on the installation of Ali (as), what he has stated is denied, and a study of the historical currents of the period of writing the letter and analysis of Hazrat's words about Mu'awiyah, what he seeks to justify his actions. And Mu'awiyah's beliefs have come out, it shakes.

The commentary of Ibn Maysam al Bahrani is one of the prominent commentaries of Nahj al-Balaghah, but more attention has been paid to its theological and philosophical aspects and its literary aspects have been neglected. One of the features of this commentary, which shows its literary status, is the commentator's effort to use Arabic poems and proverbs in the commentary. This article, by considering the literary importance of this commentary, and using a comparative and analytical method, have studied the various uses of poems and anecdotes in this commentary and showed that Ibn Maysam has referred to poems and anecdotes in various cases such as describing the words, defining the meaning of phrases and explaining the morphological and syntactic rules. Beside the description of the poems and anecdotes in the speech of Imam (A.S) , sometimes he has completed the poems, and he has referred to the matla of the ode and its poet. Ibn Maysam did not suffice with the poets of a particular period and referred to the poems from the pre-Islamic era to the contemporary poets, as well as the poetry of poets of various sects such as the Shiites, the Kharijites, and others. However, there are also some criticisms of his work, including the fact that sometimes he did not mention the name of the poet and sometimes he did not write the verses completely. Also, in some cases, the poems in Ibn Maysam's commentary differs from the original ones, which has reviewed and corrected in this article by referring to diwans and other sources.

Calligraphy has been one of the most important positions of the Qur'an. This position has been of significant importance in the era of caliphs namely Imam Ali (A.S). The main research question here is that what significance has the issue of calligraphy had in the era of Imam Ali (A.S) and what play had Abu Rāfi' clan played in calligraphy in the era of Imam Ali (A.S)? Having studied the historical and traditional sources, the current research has investigated the position of calligraphy and calligraphists in the era of Imam Ali (A.S). Among the key figures of this era in Abu Rāfi' clan, specially the role of Ubayd Allah ibn Abi Rāfi' has been analyzed in Imam Ali's (A.S) calligraphy era. The present has attempted to state the duties and features of the position of calligraphy using the sayings of the Imam. With respect of the Imam's sayings, it seems that calligraphy had had a specific position. To do so, the most significant calligraphist of that era, Ubayd Allah ibn Abi Rāfi' and his clan, has been studied.

Discourse analysis is an instrument with the researcher that analyzes the discourse either orally or in written. It analyzes linguistic, social, and cultural features of a text and explains the intended meaning of a text. Such an investigation shows the relation between the text and situational context. The txt studies a linguistic element in a text while situational context includes the situations in which the discourse is stated in. Using a descriptive-analytical research method in investigating the signification level of Qāsiahsermon and shows the significant relationship between textual and situational context. The results of this research shows that the situational context and temporal, spatial, political, economic, and cultural situations leads to revival of the rules related to the Ignorant Age, tribalism, ignorant fanaticism, and blind pride. Likewise, textual context in its signification level, simile, metaphor, narration, junctures and disjuncture, comparisons and the like are all among the factors in proportion with situational context. Thus, these two factors eases the understanding the main purpose of discourse which is avoiding pride and calling to humility.

Considering the special place of encyclopedias in injecting information, and awareness in general and even at the level of the general public or even researchers, review and critique, the articles compiled in this encyclopedia and determining the validity and accuracy of the content presented in those articles is necessary and certain. The Encyclopaedia Americana, the world's oldest English-language encyclopedia and well-known among the world's public encyclopedias, is a reference encyclopedia written by more than 6,500 researchers on a variety of topics.The incomplete and erroneous picture of the Shi’ah and Shi’ah Imams presented in this encyclopedia, with the help of library tools and referring to historical and hadith sources, led the author of this article to critique and review the article “Ali” in this encyclopedia. The brevity of the article on the most important figure in the Islamic world after the noble Prophet [PBUH], incorrect and one-sided analyzes, as well as fanatical attitudes resulting from incorrect and incomplete information and limited references in this article written by Orientalist William Montgomery Watt are among the criticisms of this entry in the American Encyclopedia.

Imam Ali (a.s) is one of the influential personalities of the Islamic world who played a very important role in the formation of Islam and the Islamic government. An examination of his personality and Seerah can indicate his role in the vital period of Islam. This article examines the Seerah of Imam Ali (a.s) emphasising on the time of the Prophet (s.a.w) in Sahih Bukhari and Muslim, with a narrative-historical approach. After a critical analysis of the narrative-historical documents of Sahih Bukhari and Muslim, It has been concluded that these two Sunni narrators, compared to other Sunni narrators and historians, have quoted the Seerah of Imam Ali's (a.s) less than others and have tried to show his Seerah as incomplete and distorted. They have not narrated some of the important events of his biography, and what they have quoted not only is not different from other companions of holy prophet (s.a.w) but also in some cases, is even more incomplete and distorted

In every society family is taken to be one of the most important foundations. Due to its key role in society and its effects on individual and social exaltation, family has been overemphasized in our ideological doctrine. Family exaltation, in my view, is in fact two-fold: this-worldly and afterlife. Families, however, are subject to various threats that can endanger and weaken the family foundation and undermine its exaltation process; therefore, it is of paramount importance to maintain this social foundation and protect it against all potential harms. This descriptive-analytical study traced family as an influential force for an individual’s life style and exaltation in Nahj-ul-Balagha.  Moreover, this study explored the threats to family foundation from economic, cultural, and social perspectives. Based on the findings, certain strategies are recommended to be deployed to encounter such threats in light of the religious teachings in Nahj-ul-Balagha. It can also be concluded that confronting these threats calls for divestment and commitment approaches. Adopting the former would make the family untainted with these threats and employing the latter would contribute to the family exaltation in all the above-mentioned aspects.

Every human being and society will reach the peaks of happiness and salvation when they can not only cause a tendency towards spirituality but also fight against its plagues. One way to recognize the plagues of spirituality is to follow the advice of distinguished characters such as Amir al-Mu'menin Ali (A.S), who has reached the highest levels of spirituality and has removed its plagues best way. In the present research, an attempt has been made to benefit from the divine verses, words, and manners of Ali (A.S) and, in a descriptive and analytical method investigates the origins and consequences of secularism and ways to prevent worldliness. Through examining the verses of the Qur'an and the sayings and seerah of Amir al-Mu'menin Ali (A.S), it was determined that the most important cause of the plague in the spirituality is worldliness. After studying the verses, sayings, and seerah of Amir al-Mu'menin Ali (A.S), it was revealed that factors such as worldly pleasures, weakness of faith, ignorance, and aristocracy of the rulers could cause secularism. Yet, irreparable damage to spirituality such as facilitating the commission of sin, deprivation of God's love, corruption and certainty, great sorrow, corruption of reason, humiliation, blindness, and entering the eternal fire. To prevent and treat secularism, we can use ways such as promoting faith and certainty, raising awareness, remembering death and resurrection, preaching, contemplating the consequences of secularism, and performing anti-secular actions.

Etan Kohlberg, the Shi‘a study researcher in Hebru University has an article titled “Abu Turab” in which he studies the title of Imam Ali (A.S.) given by prophet (A.S). He in this article argues that the title Abu Turab was given to Imam Ali (A.S.) not out of honoring him rather, prophet wanted to diminish Ali. Nevertheless, Shi‘a scholars during the history have changed the origin of issuing this title from blame to admiration. Therefore, they have forged many hadith regarding this title. The present Article first present a Persian translation of Kohlberg’s paper then critically studies the main points of the writer. This article argues that first of all Kohlberg has not present the complete origins of this title and secondly the admiration origins are not restricted in Shi‘a sources. The methodology of this article is historical and analytical. We have referred in this article to abundant historical and hadith sources.