نشریه سیره پژوهی اهل بیت
سال نهم شماره 1 (پیاپی 16، بهار و تابستان 1402)

Qurʾān commentators and Historians have always paid attention to the issue of Muhammad’s  ]PBUH[ Multiple Marriages. meanwhile, Muḥammad’s  ]PBUH[ controversial marriage with Zaynab bt Ǧaḥš and its origins and Transformations in Islamic History have a special Place. The fact that the story features in different genres of Islamic literature as well as in non-Muslim sources allows for a reconstruction of how and where the story emerged, how it spread, and to what extent it was transformed over time. In the course of this reconstruction, the article critically assesses different approaches to the historicity of reports on the life of Muḥammad  ]PBUH[. With its analysis of later Muslim sources, it also illustrates different strategies of reinterpreting and recasting traditions and shows how societal change and different ideologies influenced the interpretation of the story.

Nahj al-balāgha contains valuable propositions in the field of work culture based on Islamic ethics and human dignity. These propositions show a reliable source for regulating the relations between the worker and the employer and the correct method of interaction between the superior and inferior human factors. In this article, which is based on the descriptive and analytical method based on organized library resources, the needs and requirements of worker-employer relations based on "power distance" as one of the well-known criteria of the "cultural dimensions" theory have been investigated. Based on this research, Imam Ali (AS) did not believe in power distance in the relations between superior and inferior human factors and considered the society to be one-sided, free and oriented towards morality. Imam Ali (AS) broke the concept to eliminate this gap. Also, considering his moral and professional qualifications, he left a model of professional behavior in his memory.

The uprising of Ashura is one of the significant events in history and has always been the focus of various perspectives of thinkers. Islamic analysts have different views about the nature of this movement. Among them, Deobandi, one of the influential contemporary schools of Sunni Islam in the subcontinent, has a moderate view on matters related to Ahl al-Bayt, especially the uprising of Ashura. Therefore, the nature of the Husseini movement from the perspective of the thinkers of this school has been discussed and examined in this article. This research, with a descriptive-analytical method and based on library studies, seeks to answer the question, what is the nature of Imam Hussein’s uprising from the perspective of the Deobandi school? The findings of this article show that from the perspective of the Deobandi school, Imam Hussein’s uprising had a reformist nature in various religious, social, and political dimensions. The theorists of this school have doubted and denied the “theory of rebellion and corruption,” considering Yazid ibn Mu'awiya as a partner in the murder of Imam Hussein.

Realization of justice is one of the long-standing dreams of human societies and one of the goals of the prophets. The Prophet of Islam (PBUH) also laid the foundation of the religious government on the basis of justice. After his death, during the time of the three caliphs, views gradually changed; The behavior of the rulers and the people deviated from the desired Islamic patterns and the society suffered from economic corruption. After the insistence of the people, Imam Ali (AS) accepted the caliphate on the condition that they can establish economic justice in the society by making fundamental changes and continuous struggle against economic corruption. This research tries to show the changes and economic developments during the reign of Imam Ali (AS) by examining the words of Imam Ali (AS) in Nahj al-balāgha. The findings of this article show that Imam Ali (AS) with strategic changes in the field of economic vision i.e. hereafterism, assimilation, minus poverty, minus luxury, criticism of power and the field of economic behavior i.e. operationalizing distributive justice, meritocracy, simple living, social takaful to establish Economic justice paid.

Knowing the social foundations of ethics is necessary for the realization of social ethics. In order to realize social justice in Islamic culture, these basics should be clarified for policy makers and people in the society in order to inform and persuade them. Fundamentals in the word means foundation and base and in the term it means presuppositions that must be proven in other sciences. This research has examined the general and specific foundations of social ethics from the perspective of Imam Ali (AS), peace be upon him, and with an emphasis on Nahj al-balāgha. The aim is to identify the basic issues of building social ethics and creating a suitable platform for the realization of social justice in Islamic culture.

The Relationship and mutual influence of Economy and Politics is discussed in Political Economy. The Economy is either society-oriented or rent-oriented. A Government whose financial resources are independent from Society, its economy is Rentier and the Rights of Property, Law and Rights are worthless. This article examines the political economy in Nahj al-Balāgha with the method of thematic analysis. The findings of Research show that the comprehensive themes of economics and politics in Nahj al-balāgha can be identified in nine important indicators of good interaction, self-confidence, social justice, ability to pay, principle of profit, tax pressure and the fall of the government, healthy economy and progress - prosperity, social trust and economic freedom. All these indicators are components of community-oriented economy. In the Alavi government, respect for the law, property, justice, trustworthiness, freedom and accountability, value and oppression, tyranny, violation of rights, pity and desire for property, nepotism, patronage and tasteful behaviors, use of power, violence are anti-values. Thus, it seems that the Health of Administrative, Economic, Political and Social organizations during the Rule of Imam Ali (AS) was a direct result of the Type of Relationship between Wealth and Power and the Control of the Two.