جستجوی مقالات مرتبط با کلیدواژه « حضرت علی (ع) » در نشریات گروه « فلسفه و کلام »

According to the famous Shiite view, in the verse of Mobahalah, Ali (AS) is introduced as the soul of Prophet Mohammad (S), which requires that Ali (AS) be like him in all attributes and characteristics. The main issue in this research is to demonstrate the similarity between the obligation to obey Prophet Mohammad and the obligation to obey Imam Ali (AS), that is, just as obedience to the Prophet (S) is obligatory according to the verses of the Quran, obedience to Ali (AS) is also obligatory according to the narrations quoted from the Prophet (S). In this study, we seek to prove the hypothesis that not only in Shiite sources there is evidence to verify the similarity between obedience to the Prophet (S) and obedience to Imam Ali (AS), but also in Sunni sources such arguments could be found. Evidence for this can be obtained from the following hadiths of the Prophet (S): "Whoever obeys Ali (AS) has obeyed me", "Obedience to Ali (AS) is obligatory like obedience to me", "Obedience to you is obedience to me", "Every obedience is obligatory towards the Prophet, it is also obligatory towards Ali". In this study, while examining the sources of these narrations in Shiite and Sunni works, we come to the conclusion that obedience to Ali (AS) is the same as obedience to the Prophet (S).

In Nahj al-Balāgha, Imām ‘Alī particularly considered knowledge of God and how it is acquired. In his view, it is impossible to grasp the core of God’s essence and attributes. However, one might know God through knowledge by presence as well as knowledge by acquisition of His attributes, although such knowledge varies with different abilities and dispositions of people. Knowledge by presence is occasioned by one’s innate nature or fiṭra, and knowledge by acquisition is facilitated by proofs such as arguments from motion, incipience, and fine-tuning as well as teleological and causal arguments. In the present paper, we overview and analyze statements by Amīr al-Mu’minīn ‘Alī concerning issues of theology, uncovering their ordinary logical forms. The Imam has presented arguments for the existence of God that help his audience to arrive at the conclusion just by understanding the premises. Such a method might reveal the crucial place of reason and innate understanding in knowledge of God in Imām ‘Alī’s words, and can pave the path for novel research about Nahj al-Balāgha. The research shows that arguments for God as presented in Nahj al-Balāgha are both cogent in their contents and firm in their logical forms.

According to the teachings of the Shia, Imam Ali (AS) has unique features by which he earned the merits of becoming the successor to the Prophet (pbuh) as the Imam and Wali. One of the most important of his features is his similarity to the Jesus as one of the greatest prophets before Prophet Muhammad (pbuh). This similarity was first mentioned in some Islamic traditions, especially the ones narrated through Shiite Isnad in interpretation of the verses 57-59 of the Surta Az-Zukhruf. In these traditions, the Prophet has regarded the Position of Imam Ali (AS) in his nation the same as Jesus's Position among the Israel. The Quran has cited the inimical arguments of the Arab infidels against this prophet's saying: they considered the worshiping of their own gods better than accepting Prophet's remark in equating his cousin with Jesus (pbuh). By resorting to this remark, the infidels regarded worshiping their own gods more preferable than deifying a man. Therefore, the first and most prominent similarity between Imam Ali (AS) and Jesus Christ (pbuh) is attributing divinity to Imam Ali (AS), at least by some of his extreme lovers. The Quranic command saying: "Do not Exaggerate about your religion… .(Quran 4:17) refers to the Christian extremism in deifying Jesus, But soon word Ghali was borrowed from this verse and used to refer to Shiite extremists. Moreover, the Quran (4: 159), talks about the advent of Jesus Christ to his followers before their death .The same concept has been mentioned in Shiite traditions about Imam Ali (AS), according to which, he is believed to be present beside every dying Muslim individual. This appearance of Imam Ali (AS) would remind us the idea of Imam Ali's (AS) return to this world. Thus, the return of Imam Ali (AS) to this world is the third similarity between Imam Ali (AS) and Jesus Christ (PBUH). Not only the return of Jesus has been mentioned in in the Christian tradition as the one manifested to the apostles after his ascension and also his return as the Messiah, the savior of the world, but in the Islamic tradition and the Koran (AZ-ZUKHRUF: 61) it is also pointed out that Jesus's (pbuh ) return is certainly a sign for resurrection. It is so interesting that in Shiite commentaries under this verse and other Quranic verses (Naml:2) the return of Imam Ali (AS) to the world has been mentioned as eschatological signs. This return happens due to the high position of Jesus Christ and Ali (AS) both of whom in Christian and Shiite traditions possess the two concepts of ascending and descending. It is narrated from Imam Ali (AS) that he described himself as having the quality of return. The reflection of such remarks among the Shiite extremists led to the denial of Imam Ali's death and his divinity. The extremists who were known as Nasiris expressed the divinity of Imam Ali (AS) in the form of trinity and in Baktashi Sufism; this concept has been elaborated as the three hypostases of Allah, Muhammad and Ali. In Ibn Arabi mysticism the divinity has been manifested in ultimate authority he considers for both of them. Besides all these similarities, the miracles done by Imam Ali (like: the revival of the dead, speaking in the cradle, and rising in the clouds) are all similar to the ones narrated for Jesus Christ. Furthermore, Imam Ali's moral features like his chivalry and piety match the qualities of Jesus inferred from his biography.

In this paper we compare perspectives of Nahj-albalaqa (by Imam Ali (pbu) and Mathnavi (by Rumi)) on the obstacles of human perfection. Three most important obstacles are: soul commanding evil, Satan and love of this world. These three obstacles are mothers of the others and generate them. According to Imam Ali, when the soul get the divine nature it will not prevent man, but Satan never stops enmity against human. But Rumi believes that the danger of the soul is more than that of Satan. Both Imam Ali and Rumi mention two aspects of this world: deceptive aspect and advisor one. Whenever it becomes an instrument for Satan and soul commanding evil, it will be an obstacle of human perfection.