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

In this article, the problem of Sayfuddin Amidi's (551-631 A.H.) - a prominent Ash'ari theologian - criticism has been investigated in the denial and refutation of the infallibility of Imam Ali. In the book Abkar al-Afkar fi Usul al-Din, seven cases of doing and living as obligation have been attributed to Imam (a) and concluded that the requirement of those obligations is the absence of infallibility. The findings of the research show that none of the seven requirements may be taken as being against the infallibility of Imam (a). Amidi is a person of polemics and fallacies, he does not have mastery of history and hadith and he used weak narrations, he is not impartial in his research and fanatically seeks to prove his presuppositions. Issues such as accepting arbitration, pledging allegiance, cooperating with caliphs and dealing with the killer of Zubair, etc., may not be taken as being in conflict with infallibility.

The last trick of the domination system to bring the Islamic revolution to its knees is the economic war. To neutralize this tactic, the Supreme Leader has designed and announced components for a resistance economy. Since the practical model of the Islamic system is the Alawite government and assuming that Imam Ali (PBUH) in his government managed the livelihood of the people of his time with a divine policy; This research seeks to answer the question, how and to what extent are the components of resistance economy explained in the words and life of Amir al-Mominan (PBUH)? Using a citation-analytical method in Nahj al-Balagha, the research shows that the communicated components of resistance economy, such as: social justice, relying on internal capacity, fighting economic corruption, jihadist approach, self-sufficiency in basic needs, management and reforming the consumption pattern, as Vision has been the concern of Imam Ali (PBUH). By drawing the religious foundations of the components of the resistance economy, a big step is taken towards the institutionalization of the Alawi discourse, with the aim of culturalizing it among the people; In this way, the country's executive officials do not feel compelled to give up their ideological and revolutionary goals due to economic issues.

Mohi al-Din Ibn Arabi has a special position for Amir al-Mu'minin (a.s.). He considers the dignity of Imam (a.s.) above all the members of the Islamic Ummah and even beyond other prophets, Seyyed al-Alamian, leader of the world, head of the prophets, light of the world, the closest people to the Prophet. He believes that Imam Ali (a.s.) is the companion of the truth, the infallible, the Qasim of heaven and hell, he has been granted a special understanding of the Qur'an and is superior to other caliphs. In this article, all the mentioned authorities and other distinguished features of that Imam, Ibn Arabi's explanation and approach regarding the real status and legal position of Imam Ali (AS) have been analyzed and it has been concluded that the position of Shamkhi that the Sheikh holds for Imam Ali (AS) does not hold such greatness and dignity for anyone except Hazrat Khatami (PBUH). In fact, he has openly accepted the inner imamate of Imam (a.s.), which is much higher than the outward imamate, and in some of his works, he has also spoken about the outward imamate of that noble, and in some cases he has expressed it indirectly and ironically.

Nahj al-balāgha is a significant Islamic source containing the words of Imam ʿAlī, which play a major role in introducing his character. This article aims to analyze two sayings in Nahj al-balagha: "Woman is a scorpion whose sting is sweet" and "Woman is evil, all in all, and the worst of it is that one cannot do without her." Employing the descriptive-analytical method, irrespective of the reliability of their chains of transmission, this article examines the versions, translations, and linguistic features of these two sayings, along with the views of commentators. By considering clear and non-ambiguous doctrines and relying on linguistic issues, it seeks to attain accurate readings of these two statements. Research findings indicate that Imam ʿAlī consistently held a special value and respect for women. However, the issuance of the above two hadiths pertains to commitments for responsibilities and against the problems in life. Inaccurate interpretations of these two hadiths stem from various factors, including a lack of precise translations, ignorance of the general status of women in Nahj al-balagha, and a lack of understanding of linguistic issues.
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Ibn Taymiyyah criticized Allama Helli's rational argument about the Imamate of Imam Ali (a.s.), which he presented using the necessity of Imam's infallibility. While he generally does not accept the divine appointment of the Imam, he also rejects and does not accept the argument of the Imam's infallibility. In fact, Ibn Taymiyyah's objections to the necessity of infallibility in the imam return to the denial of the principle of Imamate in the sense intended by the Shia; Because by accepting the Imamate in the intended sense of the Shia, there is no escaping the acceptance of infallibility and, following it, the Imamate of Imam Ali (a.s.). This article is written in a descriptive-analytical way and aims to express the issue of the strength and power of Allameh Helli's argument on the Imamate of Imam Ali (a.s.), and in fact, it answers the question whether Ibn Taymiyyah's objections to the first rational argument of Allameh Helli prove Imam Ali's Imamate. (A) Is it included? By reflecting on the problems of Ibn Taymiyyah, it is clear from Allama Helli's rational argument on the Imamate of Imam Ali (a.s.) that his opinions are rejected, that the confirmation of Allamah's argument and, as a result, the proof of the Imamate of Imam Ali (a.s.) and, consequently, other Shia imams follow has it.

The research question in this study is to examine the existence or non-existence of the connection between the Shiite reading of Ghadir Hadith and the claimed negligence of the Prophet (s) to announce the succession of Amir al-Mu'minin (a). According to some Sunnis, accepting the Hadith of Ghadir on the succession of Ali (a) shows the negligence of the Prophet (s) in announcing and confirming his succession. The research method in this article is descriptive-analytical. The research findings of this research show that before the Ghadir incident, the Prophet (s) informed the people of the superiority of the Amir (a) over other companions and his worthiness for the Caliphate in various ways. He also announced the succession of Amir al-Mu'minin (a) in the Ghadir event, using many authority figures and articles, and closed the way for any excuses. After the Ghadir incident, he tried to remove the obstacles from the path of Ali's caliphate in various ways and to establish his caliphate by writing a will.

There has been a long-lasting problem in ethics: how can one think of justice and goodness as consistent? Imam Ali also explores the connection between them. Whereas he defined justice as “putting things in their places” or “giving everyone his own right”, he referred to the common good as “what is achieved by justice” to show that the common good depends on justice. On the other hand, there are a variety of moral obstacles in the path of promoting social justice. Using a descriptive-analytic method, this study seeks to explore ways of connecting justice and the common good from Imam Ali's moral standpoint. As a result of the research, it was found that the Islamic lifestyle and ethics are constituted by justice, and that social life is impossible without it. Moreover, when conflict arises between them, justice overrides goodness.

The first person, after the Holy Qur'an and the Messenger of God (PBUH), who spoke in the field of theology and raised and expressed theological topics, and his words became the source of this science, is Amirul Momineen Imam Ali (peace be upon him). By examining the different views of scholars, especially Sunni scholars, and examining the historical circumstances of the three caliphs from the confessions of the Sunnis and Mu'tazila, this claim can be confirmed. The infallible imams (peace be upon them) are among the first students of the theological and theological sciences of Amir al-Mu'minin (peace be upon them), and after them, their students are Muslim scholars and theologians. Except for the Shiite thinkers, who are influenced by Imam (a.s.), in this article, by examining the works of Muslim scholars and theologians from the Sunnis, Mu'tazila, and Ash'arites, their direct or indirect influence on the revealed teachings of the Commander of the Faithful, Imam Ali (a.s.) Assalam) has been investigated. By examining the views of Sunni theologians such as Jahiz Basri, Abul Hasan Ash'ari, Qazi Abdul Jabbar, Fakhr Razi, and Ghazali, the conclusion is reached that they are indebted to Amir al-Mu'minin Imam Ali (peace be upon him) in their theological views.

Velayat is one of the common concepts of all Shiite thinkers. An analytical look at the concept of guardianship in Mulla Sadra's system of thought and its adaptation to Ferdowsi's thought in Shahnameh, well shows the continuous traces of this thought and the continuity of thought of these two Muslim sages. Analyzing the content of the works of these two theological sages shows the fact that, in addition to the often reasoning method of Sadr al-Muta'allehin and presenting arguments such as the rule of possibility of Ashraf, Ferdowsi also uses three different ways of explicitly expressing his belief in Ali (as), direct allegory of the sea and seventy Wrestling, and indirect allegories, especially by creating a pervasive mythical crypt in Shahnameh with characters such as Fereydoun, Iraj, Kiqbad, Kaykhosrow, etc. to explain the issue of province and allegorical interpretation of his Shiite and provincial beliefs based on the same rule of Ashraf. The separation of the velayat and the kingdom of the righteous from the velayat of Taghut and the kingdom of the unrighteous can also be interpreted according to this rule.

After the demise of the Prophet of Islam, the election of the caliph by a group of Muslims, the appointment by the previous caliph, and the election by the council as the three theoretical foundations for the legitimacy of the caliphate were accepted by a significant number of Muslims. Throughout this period, Imam Ali (AS) and his followers had a different theoretical basis for the caliphate. With a descriptive-analytical method and by presenting historical and narrative evidence and documents, the present study seeks to show a current called "Ideological Shiites" among the companions of Imam Ali (AS) and to restore their intellectual characteristics on the issue of Imamate. The findings show that there was an important and influential current among the companions of Imam Ali (AS) that believed in his Imamate based on the vicegerency of the prophet. Another result of the present study is to show the historical originality of the Imami theological thought about Imamate and to criticize Ibn Taymiyyah's view which has limited the ideological Shiites to a few people whom the Imam opposed.

The Caliphate of Ali (AS) after Uthman is the consensus of Muslims. Ali (AS) is the only caliph with whom people rushed to his house to pledge allegiance. Ibn Taymiyyah, like other thinkers, has paid attention to the events of the Caliphate of Ali (AS) and has accepted his Caliphate per se, but regarding the events of Ali's caliphate, he has put forward different views that need to be examined. For example, he considered the establishment of the Caliphate of Ali (AS) to be correct due to the support of the dignitaries and a number of ordinary people, but then he raised some doubts. He considered the wars that took place between Ali (AS) and the opposition as a personal effort to establish the government. However, according to the biography and words of Ali (AS) as well as historical sources, his attempt to establish the caliphate system was intended to revive the religion of Islam after the Prophet (S), and therefore historical reports are contrary to the views of Ibn Taymiyyah. In this article, we have seeks to analyze the theological and historical views of Ibn Taymiyyah by using the library method and referring to his works. As a result, it can be said that Ibn Taymiyyah's principles have clear shortcomings in this regard.

The aim of this study is to reveal the position and role of critical thinking in the flourishing of innate self-awareness based on the words of Imam Ali (as).

Using descriptive-analytical method, first a common definition and concept was extracted from various philosophical, educational and psychological perspectives.

In order to reveal the place of this common meaning in the words of Imam Ali (as), examples such as self-criticism, lack of mental prejudice, foresight and empiricism, as the most important attributes for critical thinking. , were identified as requiring skills such as fact-finding, solution-finding, and the ability to migrate from the past.

The results of the study revealed that these three skills in critical thinking have a significant role in innate self-awareness and are considered as an integral part of it. because the concept of innate self-awareness was not separated from the concept of the ability to comprehend reality, which was introduced in critical thinking; but it included; because the basis of esoteric consciousness in critical thinking in the manner of Imam Ali (as) has been considered as a fundamental factor in the flourishing of innate self-consciousness and ultimately has made it possible for human being to access to the pure truth by paying attention to the supernatural and metaphysics.

Although some think that “bigotry” is a moral vice, it is mentioned with two positive and negative functions in religious teachings; and to-the-point bigotry is praised and regarded as a moral virtue. Due to the importance of moral attributes and explaining their functions, an attempt has been made in this study to identify and explain the nature of the attribute “bigotry” and its types by referring to religious texts. Therefore, using the method of “content analysis” and the technique of “analysis of qualitative themes”, this study deals with one of the most important and longest sermons of Imam Ali (AS) called “Qasi’ah (Disparagement) Sermon” and the statements related to “bigotry” were extracted and analyzed. Findings show that Imam Ali (AS) in the Qasi’ah (Disparagement) sermon discussed in detail the issue of bigotry and its types and explained the role of this attribute in the growth or fall of man. Finally, this article tried to provide a complete picture of “bigotry” based on his words.

In contemporary times, one of the major branches in ethics and philosophy of ethics is “virtue ethics". In general, the ethical question is: “What is good?” So far, three fundamental answers have been given to this question that in the three schools of Consequentialism, Deontologism, and ethics of virtue is classified. Of these three, Virtue ethics in the contemporary era has attracted the attention of Islamic and non-Islamic scholars and thinkers. This study attempts to examine how this type of ethics is reflected in the teachings of Imam Ali Based on the findings of the research, it can be said that the ethics of virtue is the dominant theory in viewpoints of Imam Ali and mystics. For example, where Imam Ali in Nahj al-Balaghah, Wisdom 32 says: “A good person is better than a good deed, and a bad person is worse than a bad deed”. In the manifestations of the ethics of virtue in the teachings of Imam Ali, the "justice" as the main virtue is emphasized. This research has been done with interpretive analytical method.

Among different approaches toward investigating peace and war in Alavi Tradition (including social, historical, legal and jurisprudential approaches), the theological approach has a critical importance. The current research has adopted an analytical view and relied on historical documents and sources to investigate the theological roots and foundations of peace and war in Alavi tradition. The findings revealed that most important theological foundations of peace and war in this tradition are divine mercy, introducing monotheism, contrast between truth and false (right and wrong), contrast between guidance and deviation and defending Islamic doctrines, prophetic tradition and divine order based upon confronting the reneger.  It is concluded that these principles show the priority of peace over war in Alavi tradition, where war is only permitted only under necessity.

In some remarks by Amīr al-Mu’minīn ‘Alī, there are references to the quality of God’s existence, which is referred to in Islamic mysticism as the “absolute reality of existence” and “absolute truth” transcending any constraints and limits. Since books of mysticism are void of comprehensive discussions based on transmitted evidence and arguments arising from speeches and implications of the Imam’s words concerning the Exalted God’s “Ṣamadī (absolute) Monotheism,” the present research considers the problem of the existential quality of the Exalted God from a monotheist standpoint in the mystical view of Imām ‘Alī with a documented and descriptive-analytic method. Given the findings of the research, we can say that God as the origin of being has a “Ṣamadī (absolute) existence” and is omnipresent such that there is no place or position or stage which is void of His presence, and His existential reality encompasses the whole being. God has “constitutive togetherness” (al-ma’īyya al-qayyūmīyya) with every object and every person, and the whole being is constituted by Him.

The Hadith of Truth, which Kumayl has narrated from Imam Ali (a), contains some sublime points, and on which some prominent figures such as Seyyed Haydar Amuli have written commentaries. When commenting on the first part of the hadith, al-haqiqah …, Amuli mentions that, according to this hadith, Almighty Truth is manifested in the forms of the loci of manifestations, which are, nevertheless, non-existent. This statement appears paradoxical and, thus, Seyyed Haydar has tried to resolve it. In his view, manifestations and entities are fixed in their non-existence and appear in the name of divine light, which is the same existence of Almighty Truth. They are permanently in non-existence, and it is, in fact, the name of the divinely manifested that grants them existence at each moment. Otherwise, if they enjoy continuous existence, granting existence to them would mean the attainment of what they have already attained. In response to this paradoxical affair, Amuli benefits from the allegory of the sea and the wave. He explains that the sea appears in the form of the wave; hence, the wave exists in one respect and does not exist in another one. In this way, Seyyed Haydar tries to remove the paradox involved in the first section of the hadith.