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Akram sadat Hoseini; Yahya Mirhosseini; Kamal Sahraei
Abstract
The phrase al-jafāt al-ṭaghām (the brutal riff-raffs) has been applied three times in Nahj al-Balagha concerning Levantines. Imam Ali has described the people as foul-tempered and among the riff-raffs the only reason behind the victory of whom is their unity. Strikingly, jafāt ṭaghām has been ...
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The phrase al-jafāt al-ṭaghām (the brutal riff-raffs) has been applied three times in Nahj al-Balagha concerning Levantines. Imam Ali has described the people as foul-tempered and among the riff-raffs the only reason behind the victory of whom is their unity. Strikingly, jafāt ṭaghām has been used with both definite and indefinite articles, and Imam Ali (PBUH) has expressed his amazement that Levantines have obeyed Mu’awiya without receiving ma’ūna. Regarding what Imam Ali has attributed to the people, exegetes have accounted for his amazement merely by the obedience without any rewards. Some of the exegetes have understood ma’ūna as reward and allowance, yet have expressed their surprise by saying that it is impossible that Mu’awiya had not given any rewards to his army. Some others’ analysis is that ma’ūna means bonuses apart from the monthly wages, for grooming quadruples and repairing arms. This study has re-identified the concept of jafāt ṭaghām through the analytic-descriptive method. The final conclusion is that any groups, whether high or low-ranking, that ignored the authority of and faithfulness and obedience towards Imam Ali’s government, entertained grabbing power, objected to his policies and/or disturbed the security of towns were described as ‘brutal riff-raffs’. Furthermore, some of the groups were identified by this study who did not receive any rewards from Mu’awiya, which precisely fits Imam Ali’s description. Through the identification of al-ṭaghām, it was realized that Imam Ali (PBUH) expressed amazement not merely at the brutal riff-raffs who obeyed Mu’awiya without receiving any rewards, but also at those companions who did not accept equal payments and did not like his methods.
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sekineh amoozadi; feizollah akbari dastak; Abdolmajid Talebtash
Abstract
Due to their divine origins, divine hadiths play a highly significant role in introducing principles of Islamic knowledge. The book al-Jawahir al-Saniyya fi-l-Ahadith al-Qudsiyya written by Shaykh al-Hur al-Amili is a Shia text that has collected many divine hadiths on the subjects of belief and morality ...
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Due to their divine origins, divine hadiths play a highly significant role in introducing principles of Islamic knowledge. The book al-Jawahir al-Saniyya fi-l-Ahadith al-Qudsiyya written by Shaykh al-Hur al-Amili is a Shia text that has collected many divine hadiths on the subjects of belief and morality as well as stories of wisdom. Although containing important hadiths on various subjects, the book is lacking in a proper table of content, which necessitates a subject-based classification and content analysis of the various chapters of the book. Using the analytic-descriptive method, this study has classified and analyzed divine hadiths that have described the virtues of Imam Ali (PBUH). The results show that out of 691 divine hadiths in the book al-Jawahir al-Saniyya on different subjects 158 concern imamate. Among these, 71 hadiths describe a variety of Imam Ali (PBUH)’s virtues in different aspects. From the examination of these aspects, a perfect harmony between virtues of Imam Ali (PBUH) and Koranic verses has been concluded. The harmony is clear from the text of some Koranic verses, but from some other verses it needs to be inferred, and the harmony has been demonstrated using different methods of interpretation.
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Fatemeh Janahmadi; Furuzan Ahmadi
Abstract
بازنمود سیره حضرت امیر (ع) در منابع تاریخی دارای وجوه ممتاز و ابعاد بی نظیری است که نمایانگر وسعت شخصیت با ثبات و پایدار وی، بهعنوان الگو و اسوه جوامع مسلمان است. در کنار ...
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بازنمود سیره حضرت امیر (ع) در منابع تاریخی دارای وجوه ممتاز و ابعاد بی نظیری است که نمایانگر وسعت شخصیت با ثبات و پایدار وی، بهعنوان الگو و اسوه جوامع مسلمان است. در کنار شخصیت بی بدیل نظامی بههنگام غزوه و جهاد با کفار و منافقین شجاع و دلیر, و در صحنه اجتماع و خانواده نرمخو، صلحجو و مهربان متکی بر عقل و درایت بود. گرچه منابع از منش نظامی امامعلی (ع) بسیار گفتهاند، اما آنچه امام را از همعصرانش بهعنوان یک حاکم و خلیفهی سرآمد، ممتاز میکند، برخورداری از کمال عقل در کارویژههای سیاسی و دیپلماسی است. چنانکه در سیره سیاسی و فرهنگی حضرت مجموعهای از مذاکرات و همرایزنی های سیاسی و فرهنگی وجود دارد که میتوان از خلال آنها به شخصیت عقلانی ایشان در اتخاذ راهبردهای حکومتی دست یافت.در طول تاریخ این الگو رفتارها به مثابه راهبردهای اجتماعی سرمشق شیعیان بوده است. بر این اساس خواست مقاله حاضر مطالعه ابعاد همرایزنی های امامعلی (ع) در خلال خلافت ایشان که علی رغم کوتاهی در زمان، عمقی به وسعت روزگاران داشتهاست. سؤال این مقاله این است که ابعاد مذاکرات امامعلی به عنوان الکو رفتارهای سیاسی در خلال خلافت ایشان چه بودهاست؟ گروههای هدف همرایزنی های سیاسی از منظر امامعلی کدامند؟ و نتایج راهبردهای فرهنگی در مناسبات سیاسی ایشان چیست؟ این پژوهش برپایه مطالعات تاریخی، توصیفی و تحلیلی متکی بر منابع تاریخی و با استناد به مکتوبات امامعلی تدوین و تنظیم شدهاست.
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mohammad mirii
Abstract
Recommendation of self-inspection is rigorously and emphatically present in religious teachings. Fallowing to Islamic law, in Islamic mysticism too, self-calculation is considered as an important guideline for spiritual wayfaring. Imam Ali (peace be upon him), in several parts of Nahj al-Balagha ...
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Recommendation of self-inspection is rigorously and emphatically present in religious teachings. Fallowing to Islamic law, in Islamic mysticism too, self-calculation is considered as an important guideline for spiritual wayfaring. Imam Ali (peace be upon him), in several parts of Nahj al-Balagha and in other prophetic sayings (ahadith) emphasized the importance of self-inspection and listed some of its most important results. In the recipe and guideline for self-inspection, has also mentioned some basic points including such as: "inspection the soul before entering into action", "allocating a free and dedicated time in the daily schedule to inspection", "seriousness and rigor in inspection", and "preparing a notebook for writing actions". It should also be noted that Imam Ali (peace be upon him) warned us and forbid us looking for faults in others and prying into their faults as an opposite point of self-examining and self-inspecting. The research about what has reached to us from Amir al-Mu'minin (peace be upon him) regarding the self-inspecting makes the researchers' view clearer about the various aspects of the Sharia's perspective on the self-inspection, and relying on this comprehensive view, one can evaluate the words of the scholars and any other person who has said anything about self-inspection.
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TALAT DEHPAHLAVAN
Abstract
After the death of the Prophet Mohammad (PBUH), the emergence of new ideas and multiplicity of intellectual-cultural trends have been a constant challenge in the Islamic world. To converge these intellectual-cultural trends, is one of the most fundamental religious principles of Islam. From the time ...
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After the death of the Prophet Mohammad (PBUH), the emergence of new ideas and multiplicity of intellectual-cultural trends have been a constant challenge in the Islamic world. To converge these intellectual-cultural trends, is one of the most fundamental religious principles of Islam. From the time of the Prophet Mohammad (PBUH), intellectual convergence was dealt with through a single goal and belief around the axis of Imamate. The reign of Imam Ali (PBUH), which lasted up to 40 AH, ushered in an era of sectarianism, intellectual currents, uprisings, and internal rebellions against the Islamic caliphate, which in turn were dividing the Islamic Ummah. Imam Ali's (PBUH) confrontation with politically divisive factions played an important role in creating and strengthening unity and convergence of thought among the Islamic Ummah. Using the descriptive-analytic and library research methods, this article tries to find the strategic components of intellectual convergence from Imam Ali's (PBUH) point of view. These strategic components were at work in situations such as confrontations with caliphs and divisive opinions, in order to achieve a pattern of methods aligned to Islamic intellectual convergence. Imam Ali's (PBUH) methods that will be analyzed here include: correcting the fundamentals of beliefs combined with respect, and solving internal disputes and enmities among Muslims. These methods also include easing the tensions between rivals, and participating in political and military affairs, having an exemplary character, as well as adherence to the Qur'an and Prophetic Sunnah, etc. The hypothesis of the article is that Imam Ali (PBUH) has tried to revive the convergence of a single Islamic Ummah by understanding the political and social conditions and raising the level of people's awareness based on fundamental Islamic ideas. Imam Ali (PBUH) considered the roots of intellectual divergence to be in the lack of correct understanding of the religion and tradition of Prophet Muhammad (PBUH) and the desire for power. Imam's actions in the direction of the intellectual convergence of the Ummah have been in the form of proper measures and guidance of the caliphs and interacting with various intellectual ways, including removing ambiguities and doubts and avoiding any divergent actions against the unity of the ummah.
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seyed reza mahdavi; mortaza iravanynajafi; hasan naghizadeh
Abstract
.The prophetic hadiths extolling the virtues of the Prophet Muhammad's household, known as Ahl al-Bayt, underwent a tumultuous journey following the Prophet's passing. The issue of succession after the Prophet's demise had a significant impact on the transmission of these hadiths among Sunni scholars, ...
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.The prophetic hadiths extolling the virtues of the Prophet Muhammad's household, known as Ahl al-Bayt, underwent a tumultuous journey following the Prophet's passing. The issue of succession after the Prophet's demise had a significant impact on the transmission of these hadiths among Sunni scholars, in contrast to Shiite scholars who preserved them. However, as the third Islamic century dawned, hadiths concerning the virtues of Ahl al-Bayt, especially those regarding Imam ʿAli, previously scattered in Sunni sources, began to be compiled into independent books. This research delves into the origins and context surrounding the composition of the first book on the virtues of Ahl al-Bayt by Muʿtazilite scholars. Employing an analytic-descriptive approach and drawing from historical and hadith sources, the study investigates why Muʿtazilite scholars began paying attention to these hadiths and compiling them into standalone works. Several factors spurred this development. These include the relaxation of restrictions on compiling hadiths, the decline and fall of the Umayyad dynasty, the ascendance of the Abbasid dynasty with its allegiance to "the chosen one from the family of Muhammad" (al-riḍā min Āl Muḥammad), al-Maʾmūn's efforts to promote the superiority of Imam ʿAli to appease Imam al-Riḍā and his followers, the political and social milieu of Baghdad, and the Muʿtazilites' interactions with various Shia groups, notably the Zaydis. Lingering tensions from the Umayyad era and biases towards figures like ʿUthmān also played a role. These multifaceted factors coalesced to prompt the writing of the inaugural book on the virtues of Ahl al-Bayt by Muʿṭazilite scholar Abū Jaʿfar al-Iskāfī
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aboozar rafiei ghahsareh
Abstract
Political corruption and economic poverty are both among major problems with which human societies have been long grappling. Due to their magnitude, a whole variety of studies have been done concerning the relationship between the two phenomena. The present study tries to examine the impact of political ...
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Political corruption and economic poverty are both among major problems with which human societies have been long grappling. Due to their magnitude, a whole variety of studies have been done concerning the relationship between the two phenomena. The present study tries to examine the impact of political corruption on economic poverty using the findings of empirical research, and the comparative-analytic research method. The results show that in Imam Ali (PBUH)’s view, some manifestations of the impact of the political corruption on economic poverty can be observed in two models of governance and economy. This means that from his viewpoint the widespread political corruption resulting from economic and governance-related variables can in turn intensify economic poverty in society.
