جستجوی مقالات مرتبط با کلیدواژه « imam ali (puh) » در نشریات گروه « ادیان و عرفان »

eyed Mohiddin ebn Tajeddin ebn Qattal known as “Mahya” is one Soni Persian poets of 11th century A.H who in his works express his passion openly to Ahlol Beit (PUT) especially Imam Ali (PUH). He in his court poetry in addition to praising Prophet Mohammad (PUH) and Rasheddin’s Caliphs, repeatedly and specifically, praised Imam Ali (PUH) with respect, holiness and originality. This article illustrates the poets’ views about Rasheddin’s Caliphs and especially Imam Ali (PUH). Mahya knows Prophet Mohammad (PUH) as his beloved and loved Imam Ali (PUH) and knew himself as Imam Ali’s (PUH) generation.

Soni interpreters about evidence of 43th verse of Ra’d’s Soorah declared different views but there is one view that is common between Shi’a and Soni interpreters. In this verse God commend to his Prophet: say to those who deny your prophecy: God and who has knowledge of the Book is attest between me and you. These interpreters consider that (من) in this verse (ومن عنده علم الکتاب) refers to Imam Ali (PUH) who has introduced as a reference for people for recognition of Qur’an and prophecy of Holy Prophet (PUH). This idea became confirm because of style of verses of this Soorah and many Hadiths that narrated by Shi’a and Soni that introduce Imam Ali (PUH) as an evidence for it. Nevertheless, beside this view other opinions have declared by certain interpreters that believe this pronoun (Mousool) refers to other persons. Including certain Soni interpreters who said: the aim of this verse is Abdullah Ebn Salam and illustrated the word Book in this verse refers to Bible and Tora. Moreover, certain interpreters think that this verse is referring to other people such as Salman Farsi and Tamim Dari. But because this Soorah is Maki so this idea couldn’t be correct because these people accepted Islam in Madinah after few years. Some interpreters also believed that the pronoun of this verse refers to God. While some scholars especially iterators deny this because is not rhetoric, and some of them think this word refers to pious people (Mo’menin).

Velayat’s trainings are a link among two important course of Tashayo’ and Tssavof in Islam’s World, so the main subjects of scholars’ works in these two courses were life and words of saints. This article analyses and shows Ali’s features in three main works of Jalal al-Din Mohammad Moulavi (Mathnavi, Koliyat Shams and Majalese Sab’e) and presents a report through his virtues. Moulana (Rumi) (672-604) who without any doubt is one of complete people of path related his mother relativity to Imam Ali (PUH). From Moulavi’s perspective, devotion, piety, attitude, intuitive and praising death are immeasurable remarkable features of Imam Ali (PUH) that Rumi imitated from them. Moreover, for Moulavi munificence and mercy of Ali (PUH) is too high that Moulavi in his imaginary story claimed, Ali gave Mohammad Abdovad both bodily and spiritual live and even Ali (PUH) [in Moulavi story] promised to Ebn Moljam about his intercession in resurrection. From Moulavi perspective Ali (PUH) was the only confident person in Me’raj (Prophet’s nocturnal ascent) with Prophet Mohammad (PUH). Furthermore, from his idea not only Ali (PUH) was not thinking to Khalafah but also he was trying to renew Prophet’s representation and Khalafah.