جستجوی مقالات مرتبط با کلیدواژه « علی (ع) » در نشریات گروه « ادیان و عرفان »

Management is one of the most important factors that can cause societies to achieve their goals. Therefore it is all Muslims’ especially Shiite’s duties to help Islam and manage their relations toward other Muslims in order to preserve and defend Islam. So we can say that the best way out of the current difficulties is to maintain the solidarity of the Islamic Ummah, and the followers of Islamic sects should try to preserve Islam without any prejudice. Some radical Shiites believe any connection with them is unpleasant because the Sunni Caliphate has usurped Imamate of Imam. Therefore the present paper addresses to study this topic that some people’s viewpoint about Imam Ali’s 25 year seclusion to be wrong. Because Imam while protesting against the caliphs about his usurped right, he not only did not cut ties with them but also took the management of the Muslim community after the Prophet's death and while caliphs, were in the community, but in many matters had consulted with him.

Welai epistemology in Persian poem seeks to find some realities about religious literature in which recognition of the Infallible's welai position is considered, the status that has the sign of a supernatural and sacred rank, and the description of the Welai lauded is due to the same great status as well. Religious art and literature should always consider two holy dimensions that are recommended in hadith al-thaqalayn ("two weighty things hadith"): the holy Quran and the Prophet's family. This article investigates Sanayi Gaznavi and Bidel Dehlavi's literary viewpoints on the Welai epistemology. In their works, these two great Muslim mystic demonstrate their respect toward imam Ali's Welai status in Hadiqat ol-Haqiqah and Mohit-e Azam.
Sanayi in Hadiqat ol-Haqiqah has considered the issue of Ghadir and Bidel Dehlavi in Mohit-e Azam the issue of Walayat ("guardianship"); the present article examines each one's viewpoint in terms of their own religious thought.

Waqf (meaning 'endowment') refers to "preserving the property itself and using its benefits for fulfilling the needs of others". This humanitarian task has been present in human societies in various forms since long ago. With the advent of Islam, however, it found its place among Muslims with the Prophet's verbal or practical guidance. By studying the historical sources and numerous traditional books, we will find out the special status of the good tradition of endowment in the Prophet's way of life as well as his companions and the infallible Imams, especially Imam Ali.Imam Ali, during his beatific lifetime, especially during 25 years of his silence and retirement, was busy digging wells, planting palm trees, creating numerous pastures and farms, which then he would appropriate as endowments for needy persons. Based on existing documents, his endowments, in general, included more than 100 (or 170) wells in a region called Yanbu', and numerous other wells and springs in different regions, especially in Medina and the surroundings, numerous farms and palm trees, houses, mosques and the like. The present article is seeking to answer three key questions: a) what was the number of Imam Ali's endowments? b) What did Imam Ali's endowments include? c) Why did he endow them?

Based on the historical evidences, Ghadir is undoubtedly one of the most important and the most definite events in the early Islam and under the Prophet. It is the day of the perfection of religion and completion of God's blessings. For long years, the Muslim thinkers have mentioned, investigated and explored different angles of that great event. The great Shiite scholars have stressed the definiteness of that event and its denoting Imam Ali's immediate imamate and caliphate after the Prophet. The Sunnite authors, however, have taken various positions. Here we have mentioned the views and positions of the Prominent Sunnite historians about the decisive historical event of Ghadir to study and review them. By referring to the authentic historical sources, we find their various approaches to Ghadir. Some have accepted that event, but disagree with the Shiites about its denoting Imam Ali's imamate and caliphate. Some others have only mentioned the hadith of Ghadir and Imam Ali's referring to it in arguing with his companions; they have not referred to how Ghadir incident happened. Still another group has just been silent or even has frankly denied it.

Since companionship with the prophet is superiority for people have not deviated, and since all of the companions don’t have the same superiority, this writing wants to recognize the most excellent of the companions in prejudice and solidity ages. According to some people have voted to Abubakr’s superiority and probably have included Omar as the most excellent of the companions after him, in this writing, on the strength of debate between Amir-al momenin and Abubakr and on the basis of documentary and proved criterions that Imam Ali has enumerated, we demonstrate that he has superiority on all of the companions. Also we have indicated to Khaje Tusi’s reasons and criterions.

In the Holy Quran, addressing His Messenger, God states: "say," Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly and call down Allah's curse upon the liars." (3:61), this verse, which has been given the name 'Mubahalah', has been sent down in the course of a dispute between the Prophet Muhammad (PBUH) and the Christian people of Najran. It has always been, and will continue to be, one of the clearest Quranic evidences of the virtues of the Prophet's household (Ahl al-Bayt) and especially Ali (PBUH). On the strength of the content of the verse and trusted historical sources, Shia theologians and interpreters and The majority of Sunni scholars have reached a general consensus that in the verse, 'our soul's points to the Prophet and Ali, together or to Ali alone. However, whether Ali alone is the referent or both the Prophet and Ali, it shows his high position with the Prophet and that in the conflict between truth and falsehood, Ali is the complete manifestation of the Prophet. Shia theologians use the Verse of Mubahalah to prove Ali's superiority over all except the Prophet. Since the Prophet is God's best creature and Ali, according to the verse is as his soul, then, except for prophethood Ali is similar to the Prophet. As a result, Ali is superior to all except Muhammad himself. Shia theologians use this verse to prove Ali's rightfulness for caliphate after the Prophet and believe that choosing others for caliphate while Ali was present was wrong, for God never approves that the superior becomes the follower while the inferior is the leader. Despite believing in Ali's superiority over all or at least over some companions of the Prophet, Sunnis reject Shia reasons for Ali's rightfulness for caliphate and try to oppose in different ways. In this article while analyzing the different attitudes towards the verse, we offer replies to the objectors

In the first parts of many Persian Masnavis (Books of poetry), mostly mystic ones, a special attention has been paid to the life and virtue of Hazrat-e Ali (Peace Be Upon Him). In these parts, the poets mostly talk about the most important events that have happened during the life of Hazrat-e Ali (Peace Be Upon Him), and his virtues. This research, studies this subject in the four Masnvis of Attar of Neishabour; Asrar Name, Elahi Name, Mosibat Name, and Mentegh-o Tair. The writer, first classifies and analyzes the virtues of Hazrat-e Ali (Peace Be Upon Him) and then studies the most important events that have happened during the life of this Imam. In the last part of the paper, he studies the Ahaadith that have been mentioned by Attar.

Imam 'Ali's personality, virtues and piety has been acknowledged by all Muslim denominations, as his attributes have been mentioned in most hadith collection by various Muslim schools. This paper is an attempt to shed a light on Imam 'Ali's virtues on the basis of Sunni authorities of hadith. This article consists of three parts in each different aspects of Iman ‘Ali’s personality have be considered; first, the Quranic sura on 'Ali; second, virtues attributed to him; and finally, his deeds.

"Khutbah al-Bayān" is a sermon ascribed to Imam Alī which consists of a group of rhythmical sentences which begin with the pronoun "I". It describes Imam Alī as a Perfect Man, who is ready to annihilate in God (fanā’). Since "Khutbah al-Bayān" is similar to the Sufi's ecstatic utterances (shaths), it has been welcomed by the followers of the esoteric sects of Islam, some groups of Shi‘ites and Sufis. On the other hand, there are some other Muslims, specially the opponents of the Sufis, who do not recognize in the originality and authority of this sermon. Therefore, there have been diverse viewpoints about "Khutbah al-Bayān" in the Muslim world. This essay begins with a bibliographical account of the "Khutbah al-Bayān" in accordance with typological divisions; it then, surveys the different versions of the sermon and finally deals with the history of the "Khutbah" and its relation with the shaths. In doing so, this essay tries to explain the multiple meanings of the shaths and observe the background of this concept in Sufism. Therefore the viewpoints of Rūzbihān Baqlī other of the exegetes of the "Khutbah" such as Mīrsharīf Nuqtawī, Dihdār Shīrāzī, ‘Abd al-Samad Hamadānī, Rāz Dhahabī and Mīrzā Qumī are mentioned. Finally, this essay comes to this conclusion that "Khutbah al-Bayān" could be treated as a shath.

The Qorān is a divine revelation, and Imam 'Ali was the best of Prophet Mohammad's disciples, who was taught the secrets and truth of the Book. Hence, the Imam's collection of teachings in Nahj-ol-Balagha is the second most important book, after the Qorān, for Muslims, as Imam 'Ali is the second Muslim figure, after Prophet Mohammad. Many scholars believe that 'Ali's account of the Qorān is, in fact, the Qorān's account of itself, as the Imam was regarded as the talking Qorān, described as such by the Imam himself. A study of harmony between the truth in the Qorān and Nahj-ol-Balagha reveals Imam 'Ali's high place in Islam.

Islam as one of the most important divine religions, brought to us by Prophet Mohammad, consists of both religious and political dimensions, according to Muslim as well as western scholars. Apart from his religious teachings, the Prophet aimed at establishing a state to achieve his divine goals. The power of the Islamic government, however, is restricted by the rules of the Sharia, which determines the scope of the authority and functions of such a government. Hence, check and balance of political power, and holing it to account, are accepted by the Shia, as they were performed during the Imam 'Ali's government.

The al-Ghadir hadith is one of the documented hadiths referred to by the Shi’a to prove that Imam ‘Ali (PBUH) was appointed by the Prophet Mohammad (PBUH) to succeed him. Hence, Sunni scholar have examined the hadith, and sometimes questioned its authenticity, or interpreted it in such a way that does not imply the appointment of Imam ‘Ali by the Prophet. Using library research methods, and analyzing the documents, the author examines a reason for denying the hadith by Sunni scholars, that is, the insufficient frequency of its sources (tawator or estefadhe, in Arabic). He, then, poses questions such as what the sufficiency of frequency of historical sources as a criterion for assessing the authenticity of a hadith means, where the criterion can be applied, whether noncompliance with the criterion undermines the authenticity of a hadith, whether the al-Ghadir hadith passes the minimum requirements, according to the criterion, and what are the documents confirming the hadith. Answering the above questions, the author concludes that the al-Ghadir hadith certainly meets the requirement of minimum frequency of sources required by Muslim scholars.