Imam Ali ΄s Studies

Abstract Islam is a realistic religion; In the sense that in search of "reality" as an ideal, it directs people's efforts. Therefore, Imam Ali (as) in Nahj al-Balaghah, following the Qur'an in appropriate situations, has explained the reality. Realism has been of particular importance in all areas of life. The present study uses a library method to assess the realism and idealism from the perspective of Imam Ali (AS) and the results of the research indicate that: Imam Ali (AS) according to the realism that they had from social, political and time conditions, for They did not spare any effort to preserve and strengthen the ideals of the fledgling Islamic regime. In Imam Ali's (as) view, realism is the same truth that is based on correct judgment and worldview, and ultimately has a reasonable, human and divine reaction, and saves man from the hopeless and dark approach to seeing the world. Gives. Idealism refers to the sublime and constructive aspirations that, without regard to reality and without the use of logical mechanisms, are imaginary and cause ideals to remain slogans.

Abstract The confrontation between Lady Fatima (pbuh) and the governor, Abu Bakr, over the land of Fadak is significant in early Islamic history, especially regarding her position after Prophet Muhammad’s (S) death and Imam Ali’s (pbuh) rightful caliphate. Lady Fatima’s relationship with Imam Ali (pbuh) and her role in the events surrounding Fadak underscore her importance in Islamic discourse.
Rasheed Reza, a notable Salafi scholar, argues that Prophet Muhammad (S) did not grant Fadak to Lady Fatima (pbuh), claiming that inheritance laws excluded prophets, based on Abu Bakr’s assertion that “We Prophets do not inherit.” This claim led Abu Bakr to deny Lady Fatima’s (pbuh) request for Fadak, as he interpreted relevant verses about inheritance to exclude her.
This investigation challenges this perspective by referencing authentic Sunni hadiths that suggest otherwise. It aims to establish that the Prophet did indeed inherit Fadak for Lady Fatima (pbuh), highlighting disagreements among the Sahaba regarding Abu Bakr’s interpretation and addressing the negligence of the Caliph towards prophetic traditions. The conclusion indicates that Abu Bakr’s hadith is invalid and contradicts Quranic verses on inheritance, alongside objections from the Sahaba, supporting Lady Fatima’s rightful claim.

Abstract Abstract Drawing the image of the Prophet (PBUH), Imam Ali (AS) and Imams in the words of Muslim poets and writers is not a novel or new discovery; but it is important in the words of contemporary Sunni poets, especially Baloch poets. Because sometimes in the public mind, due to the bad propaganda of foreigners and sometimes ignorance, untrue arguments are expressed. Therefore, in this study, the poems of two Baloch Sunni poets have been examined from this perspective. Mirgol Mohammad Zeeb Magsi and Abdullah Rawanbad are among the Baloch Sunni poets whose poems show that they loved and praised the Prophet's family. The results of the study show that Zeeb Magsi mainly praised Imam Ali (AS) and referred to his spiritual qualities mentioned in history and hadiths, and also praised the Prophet Muhammad (PBUH). He has composed a elegy for Imam Hussein (AS) as a martyr for the path of Islam, but Rawanbad has paid more attention to praising the Holy Prophet (PBUH), and among them, he has praised the noble family of Hazrat Muhammad (PBUH), calling them a proof and guide. He has viewed Imam Hussein as a rebel in the path of God and praises him for his resistance to oppression and innovation. The difference between the two poets’ eulogies is that Zeb Magsi expresses more emotions in his poems and considers more love and mysticism, while Rawanbad is more realistic and has paid attention to the importance of the presence of the Prophet and his family in solving the problems of society before the mission.

Abstract The issue of Imamate and Caliphate after the Prophet Muhammad (peace be upon him) is one of the most critical and sensitive subjects in Islamic history. It has always attracted the attention of scholars from both Sunni and Shia traditions. Among the key proofs cited in this debate is the noble hadith: “None loves you except a believer, and none hates you except a hypocrite.” In this hadith, Amir al-Mu’minin ‘Ali (peace be upon him) is presented as a clear criterion for identifying true faith and hypocrisy, reflecting his unique spiritual and religious status in Islam.

However, this position was disregarded in post-Prophetic events such as the Saqifah gathering. Therefore, the core objective of this study is to establish the immediate Imamate of Imam ‘Ali (peace be upon him) through this hadith and to refute Abu Bakr’s caliphate based on this Prophetic standard.

The importance of this research lies in the fact that this hadith is reported in several authoritative Sunni sources and holds significant weight in affirming the legitimacy of Imam ‘Ali (peace be upon him) while challenging the validity of Abu Bakr’s leadership. Using a descriptive-analytical method and a hadith-historical approach, this study examines the hadith’s content, context, and transmission. It argues—based on Sunni narrations, historical reports, and scholarly statements—that the hadith decisively supports the superiority and rightful Imamate of Imam ‘Ali (peace be upon him), and that Abu Bakr’s actions reflect enmity and hypocrisy as defined by the Prophet.

Abstract Cultural semiotics, in its simplest terms, is not a type of research or exploration into culture, but rather a study of its hidden systems and intricate and complex issues. In cultural semiotics, culture is presented as a macro-sign system; therefore, this type of analysis is an activity that attempts to explain cultural actions in their social and individual aspects. On the other hand, human understanding of existence is an understanding that is programmed by culture and through linguistic and non-linguistic signifying systems. These systems shape human social activities and actions. Hence, culture is a system that includes natural and artificial languages, arts, religions, rituals, etc. The words of Imam Ali (AS), which are collected in the noble book Nahjul-Balagha, have all these characteristics. Accordingly, the present study aims to examine the issue of sign, which plays a very important role in the intellectual communication between the speaker and the audience, from the aspect of cultural function in the Imam's aphorisms. To achieve this, an analytical-descriptive method has been used. The findings of the study indicate that in order to understand the Imam's words in the cultural dimension of signs, it is necessary to use thought and activate memory on the part of the recipient in order to discover their content. Open cultural signs are more extensive and flexible compared to closed spaces; because the Imam did not limit these texts to a specific era, but rather the implications of these texts have spread throughout different eras.