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

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 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 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.

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 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 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.

In the context of Nahj al-Balaghah, the ruler is the person who has the authority to manage the affairs of the society, and government orders are issued or implemented by him. This person is referred to by terms such as Amir, Imam, Waali, Wali, and today, in the political systems of the world, according to the constitutional laws of the countries, the ruler is the leader, the president, the head of the government, prime minister, king, etc. The present research hypothesizes that Nahj al-Balaghah introduced a standard personality model for the leader of the Islamic society and mentioned his unique characteristics. Corresponding to this hypothesis, the main research question is what is the model of personal competence of the Islamic ruler in Nahj al-Balaghah? Therefore, by studying Nahj al-Balaghah using a library method, the primary research information was collected, analyzed, and coded using the content analysis method. Then, the concepts are divided into nine components, including self-restraint, being people-oriented and hard-working, being honest with people, appreciating people, creating moral virtues, being respectful and friendly with people, creating vitality in society, observing religious duties and consulting with the wise, were organized and presented in the form of a model for the personal qualification of the ruler. These components were evaluated using the export scale, and the scale's result was calculated using the Friedman test. The test output showed that the component creating moral virtues has the highest frequency, with 6.03%, and self-restraint, with 4.13%, has the lowest frequency.

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.

Justice, in reality is the desire to achieve a life of peace and tranquility, it is what humans have been looking for in all periods of life, and it is a matter that is rooted in nature. Hu-mans have it and all societies are looking for it. Justice is the shining light that gives lasting color and prosperity to human life. Reaching this bright light of life shows the need to pre-sent the true characteristics of justice. Because achieving the characteristics of justice makes a perfectionist and justice-oriented society and reaching the utopia a reality. In or-der to achieve this goal, in this research, an attempt has been made to draw a model of jus-tice in the society by using the foundation's data research method, based on the precious words of Amir al-Mu'minin (a.s.) in Nahjal-Balagha. Using this method, 112 pieces of data were collected from the words of Amiral-Mominin in the open coding stage, and a core phenomenon and 40 categories for the core phenomenon were identified in the core cod-ing stage. Establishing justice, areas of justice implementation, intervening factors that hinder justice implementation, justice implementation strategies and consequences of jus-tice in a society were placed in order to finally draw a model of justice in a justice-oriented society.

The examination of sermons and letters in Nahj al-Balagha indicates that Imam Ali (peace be upon him), in addition to issuing rulings regarding women, utilized various means to depict his mental concepts of the personality of women and their characteristics in the process of conveying meaning. He endeavored in his discourse to substantiate the involvement of women in the realm of origin, making his intended concepts more tangible and believable in the realm of destination, and persuading his audience regarding his ideas and beliefs. In light of women's involvement in the process of meaning-making and literary imagery through that character, this research aims to qualitatively identify, extract, and analyze those fragments of discourse in which the speaker employed them for the visualization of his mental concepts and the depiction of their attributes in his sermons and letters. The findings indicate that the discourse holder, in the aforementioned process, employed the character of women and related qualities to bring about a change in the intellectual and emotional state of the audience. Furthermore, women in the examined samples have been predominantly involved in dark spaces bearing the heavy burden of negative actions by others.

Following the invasion by the people of al-Sham on Kufa and the indifference of the Iraqis to the looting, Ali (AS) considered the two components of "religion and loyalty" to be the cause of social integration, the lack of which has led to disunity in the Iraqi army. The division of Iraqis is revealed by looking at the united and submissive society of al-Sham. The reason for the obedience of the Shamians has always been discussed and disputed; However, whether religion and humility as a definitive and universal law have caused unity in Umayyad Syria needs to be analyzed and investigated. This research has identified the concept of religion and Hami’at (zeal) through a descriptive-analytical method and investigated the factors involved in the existing harmony in the Levant. The result of the study show that Muawiyah, knowing the pre-Islamic beliefs of the people of al=Sham developed the religion and zeal of the people in line with his goals. Relying on these two components, he formed Ottomanist and urban supremacist streams of thought and took advantage of the power of these two streams of thought.

Examining statements related to power in ancient texts is an approach to understanding the political and management discourses formed in the context of history. Discourse analysis based on power distance can provide a profile of the political and managerial culture dimensions of an organization or society. The symmetrical land of Hijaz, with the formation of Quraysh's commercial trips, witnessed the emergence of the wealth foundation discourse, which temporarily faded with the emergence of Islam and the establishment of the prophetic government in Medina and gave way to another discourse; The new discourse was expanded and promoted in an unprecedented way during the rule of Imam Ali (AS). In the present article, which was organized with the descriptive analytical method based on library sources, two competing discourses were analyzed based on the indicators of power distance, and at the end the following result was obtained: Imam Ali (AS), while challenging the authority of the wealthy elite, opposed hierarchical relationships and advocated for intellectual enlightenment within the political and administrative organization. Fundamentally, he did not believe in maintaining a power distance. Based on this research, the result of adopting these strategies was the creation of an open political space for freely expressing positions and criticisms, meritocracy, and also a serious fight against favoritism in the Alevi government, which was unprecedented in the previous and subsequent governments.

Moral principles have an important role in individual and social life and are interesting in all aspects of human life, including business. The main purpose of this research which has been done using the qualitative approach and the thematic analysis method is to extract the conceptual model of ethics in business from the perspective of Imam Ali(AS). Based on research findings, ethics in business has three components: Insight-Perceptual, Individual, and Professional. Insight-perceptual ethics shows the depth and importance Imam Ali(AS) assigns to the principles of Islam as the main source of ethics and includes Monotheism, Resurrection, and Justice; Individual ethics, which is rooted in divine nature in Islamic teachings, has two internal/external and virtue/vice aspects; and professional ethics, jwhich are rooted in individual ethics, include components like organizational ethics and proper professional management. One of the important results of the present study is that belief in the resurrection, from the perspective of Imam Ali(AS), has special importance in business ethics.

The blessed verse «یا ایها الذین آمنوا اتقوا الله و کونوا مع الصادقین» which is known as “Sadiqin Verse”, is considered one of the key verses in the discussion of Imamate and Wilayat. According to all the Shiite scholars, this honorable verse was revealed in honor and virtue of Amir al-Mu'minin Ali (AS) and the Infallible Imams. However, while acknowledging its revelation about Amir al-Mu'minin Ali (AS), Sunni scholars also offer other interpretations of it. Ibn Taymiyyah, one of the leading Sunni scholars, raised eleven doubts about the interpretation of this verse, four of which are related to the revelation of the verse. He considered one of these doubts to be Abu Bakr’s title “al-Siddiq” and claimed that the verse was revealed to Amir al-Mu'minin Ali (AS) in his honor and virtue. This bigoted Sunni scholar, also referring to the revelation of the verse in the honor of Ka‘b ibn Malik and the plural of the word “Sadiqin”, claims that this verse cannot have been revealed in the honor of Imam Ali (AS). This research investigates Ibn Taymiyyah’s doubts in the direction of denying the revelation of the Sadiqin verse about Imam Ali (AS) and answers them with a descriptive-analytical method. The findings of the research show that the suspicion of Abu Bakr’s sincerity and his superiority over Imam Ali (AS) is a claim without any valid evidence or document. Narrations related to Abu Bakr’s truthfulness are also fake and weak in terms of chain of transmission. On the other hand, several authentic narrations from Shia and Sunni sources introduce Amir al-Mu’minin Ali (AS) as the true Siddiq.

A deep and accurate understanding of the concepts of the Quran requires knowledge of the circumstances of the revelation of its verses. Tabligh Verse (Surah al-Ma’idah: 67) is one of the verses whose circumstances of revelation play a pivotal role in its interpretation. This research, with a descriptive-analytical approach, examines the views of Shia and Sunni exegetists regarding the revelation of this verse and its connection with the Ghadir Khum incident. The findings of the research show that the vast majority of Shia exegetists and a significant group of Sunni exegetists consider the revelation of the Tabligh verse to be related to the Ghadir incident and the proclamation of the caliphate and Imamate of Ali (AS) by the Holy Prophet. This concordance is consistent with both the internal evidence of the verse, including the special emphasis on "declaration" and the dependence of the completion of the Prophet's mission on the transmission of the Imamate of Imam Ali (AS), and the external evidence such as authentic narrations from both Shia and Sunni religions. However, some Sunni exegetists, focusing only on a part of the verse (God's protection of the Prophet's life) and not paying attention to the semantic coherence of the whole verse, deny its connection with the Ghadir incident.

The word infallibility means prohibition, and in the term, it means the existence of a force that protects a person from committing mistakes and sins. The Imamiyyah, while agreeing on the Imam's infallibility, have proved it with numerous reasons. Referring to some sermons, Alousi says, "Ali's acknowledgment of his mistakes and asking for forgiveness" is proof of his non-infallibility. The present article has tried to critically examine Alousi's point of view, relying on the documentary method. He has selectively used some passages of Nahj al-Balaghah for specific purposes without paying attention to the context of the speech, looking at Imam's words in a systematic way, just by the appearance of the words. Imam's acknowledgment of "mistake" concerns the civil dimension and "seeking forgiveness", is due to the difference between the language of supplication and the Sharia, and related to preoccupation with non-obligatory duties and refers to the aspect of education and upbringing of the Ummah. Considering the consensus of the Shiites on the infallibility of the Imam and Alusi's suspicions, it is necessary to address the subject of the debate.

The current study was conducted with the aim of investigating the components of educational leadership based on the teachings of Nahj al-Balagha of Imam Ali (AS). This research is applied in terms of purpose, and descriptive in terms of method with a qualitative nature using the grounded theory method to reach the theory and conceptual model of educational leadership in Nahj al-Balagha, which was analyzed by using Max Quda software in three stages of coding (open, central, selective). And it was checked. The findings showed that in the book of Nahj al-Balagha, after the Holy Quran, in addition to hadiths, there are many references to various worldly and afterlife aspects of human life, including Islamic government and leadership in sermons, letters, and words of wisdom. In human societies, the most basic work is education, and this important task is entrusted to educational leaders.