Imam Ali ΄s Studies

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.

Abstract The Qas'ia sermon from Nahj al-Balagha is a discursive text delivered in Kufa after the Battle of Nahrawan (38 AH), engaging in opposition to rival Shi'i discourses (Ahl al-Saqifa, Shami, and Kharijite) to establish the hegemony of the Alid discourse. This study adopts a descriptive-analytical method and Norman Fairclough’s critical discourse analysis framework to investigate the structures of power and ideology within the sermon. At the descriptive level, ideological vocabulary such as “humility” and “arrogance,” alongside grammatical constructions and conceptual metaphors, legitimizes the Shi'i discourse while associating rivals with deviation. At the interpretive level, Quranic references and interdiscursive conflicts, drawing on the religious culture of Kufans, reinforce Alid authority. At the explanatory level, by portraying opponents as followers of arrogance and misguidance, the sermon restructures Kufa’s social order and institutionalizes Shi'i identity as a resistance against deviation. The findings underscore the pivotal role of language in producing power, redefining social identities, and consolidating hegemony within Kufa’s historical-social context. This research highlights the significance of discourse analysis in understanding religious texts and their impact on social transformations.

Abstract The Government of Ali (AS) has Always Been the Target of Seditions. Undoubtedly, the Method of Imam Ali's (AS) Confrontation with Seditionists is an Important and Imitable Issue. Therefore, the Present Study, Focusing on Examining the Collection of the Commander of the Faithful's (AS) Statements During the First Political-Social Upheaval in His Government, Namely the "Sedition of the Camel," and Using the Systematic Method of "Thematic Analysis," Seeks to Provide a Comprehensive Model for Effective and Ethical Confrontation with Seditionists. In This Regard, 54 Narrations Were Identified. Following the Analysis of These Narrations in Excel Tables, 1002 Basic Themes, 20 Organizing Themes, and 4 Comprehensive Themes Were Discovered Respectively. Among the Most Frequent Comprehensive Themes is the Theme of "The Imam's Approach of Ethical Education Towards Seditionists," Which Includes the Key Themes of "Educating and Guiding Seditionists," "Reforming the Religious and Ideological Perspective of Seditionists," "Tolerance Towards Seditionists," and "Cursing and Reproaching Seditionists." These Components Indicate the Imam's Special Attention to Guiding and Educating the Leaders of the Sedition and His Effort to Present Conclusive Arguments to Them to Avoid Causing Sedition Within the Islamic Community. Consequently, He Emphasizes the Necessity of Observing Ethics in the Battlefield Against Seditionists and Declaring Amnesty Towards Them. However, the Imam's Primary Concern is the Education and Guidance of the General Muslim Public and Protecting the Islamic Society from Being Afflicted by Seditions.

Abstract Education as a basic human need plays a crucial role in fulfillment of potentials, moral excellence and achieving a virtuous life. Despite the central position of the concept of education in the Islamic thought, there has not been separate research on semantic relations of the term education in Imam Ali (PBUH)’s speech. Using qualitative content analysis and thematic analysis, the present study has systemically examined terms and concepts related to education in two main sources Nahj al-Balagha (The Path of Eloquence) and Ghurar al-Hikam wa-Durar al-Kalim (Exalted Aphorisms and Pearls of Speech). The analysis was conducted on the level of terms, themes and semantic network in order to draw up a more precise conceptual structure of education in Imam Ali (PBUH)’s speech. Research findings show that education in Imam Ali (PBUH)’s intellectual constellation is a multifaceted, dynamic, and network-based concept encompassing all existential aspects of human being. In addition to terms and themes which are directly concerned with the subject of education, such fundamental concepts as purification of the soul, teaching the scripture, guidance, growing up, salutary lessons, order, and role model are connected to the semantic system of education in Imam Ali (PBUH)’s speech and placed in its conceptual framework. Thus, education is not only a matter of moral or behavioral development of individuals, but also a process targeting human beings’ demeanor, action and views. Recognizing the semantic relations can lay the ground for reforming the structure of religious education and designing educational models drawing upon Imam Ali (PBUH)’s wisdom

Abstract پیامبر اعظم صلی الله علیه و آله و سلم و امیر المومنین علیه السلام دو محور و قطب دائره وجود هستند. در این مقاله پس از معرفی نهج البلاغه به عنوان مهمترین کتاب بیان‌کننده سیره آن حضرت پس از قرآن کریم بر اساس دیدگاه دانشمندان شیعه و اهل سنت، به بررسی اصول تربیتی مبتنی بر سیره پیامبر اکرم صلی الله علیه و آله و سلم پرداخته شده است. بر این اساس از اصولی مانند الگوسازی، کوتاهی نکردن و تا سر حد مشقت پیش رفتن و پیشگام بودن در امور مختلف مانند پیشگام بودن پیامبر صلی الله علیه و آله در اعراض از دنیا و همچنین پیشگام بودن آن حضرت در نبردها، نیاز محور بودن، تواضع و مردمی بودن، میانه روی و توجه به تربیت خصوصی افراد و هسته های مردمی به عنوان اصول تربیتی مبتنی بر سیره پیامبر اکرم صلی الله علیه و آله و سلم در نهج البلاغه یاد شده است.

Abstract Muslim al-Nishaburi (d. 261 AH), author of al-Jāmiʿ al-Ṣaḥīḥ, unlike al-Bukhari (d. 256 AH)—the other prominent Sunni compiler of a Ṣaḥīḥ—included an account of the Ghadir event and sermon in his collection. However, despite being placed under the “Chapter on the Virtues of ʿAlī,” his report makes no explicit reference to Imam ʿAlī. This absence has often been used as an argument against the authenticity of the sermon’s central statement, “Whoever I am his master, ʿAlī is his master,” and other well-known passages. Given the mutawātir nature of this phrase and the abundance of reports on the Ghadir sermon in sources both preceding and following Ṣaḥīḥ Muslim, scholars have long questioned why the key sections are missing and at what stage the truncation occurred. The findings of this study indicate that the omission was not made by Muslim himself or by intermediaries in the chain of transmission. Rather, Zayd ibn Arqam—the principal narrator of the Ghadir sermon—appears to have transmitted multiple versions of the event at different times and under varying circumstances, which led to the concealment of its more sensitive and central portions. Motivated by theological caution and concern over possible accusations of fabrication, textual alteration, or incompleteness, Muslim diverged from his usual method of presenting multiple related reports within a single chapter and instead selected only Zayd’s abridged version, omitting other extant narrations of the Ghadir sermon.

Abstract Nahj al -Balagheh has numerous literary beauties structurally and to address this text from different angles of literary-linguistic value makes it more obvious for the audience, The text is aimed at analyzing the structural cohesion of the Gharra sermon for the rhetorical analysis of the Nahj al -Balagha text, this analysis is associated with the existing relationship between the constituent elements of the text, as well as the various forms of symmetry on the text. The authors with an analytical descriptive method, relying on Raymond Farin's symmetrical order theory, intend to answer the following questions: What does the owner of the sermon have benefited from the parallel structure? What is the function of the circular composition in the sermon? What is the capability of the mirror to the text? The results of the study indicate that Imam Ali (PBUH) uses a parallel structure for warning, warning of believers, reminding of the Day of Resurrection, and auditing the actions and deeds of them; To order the word and to make it a balanced one in any phrase, The number of words used in phrases containing the conceptual structure in each segment is equal and equal And the circular composition is to create an impact and aesthetics in the word, And when the circular composition is formed, this repetition is to emphasize a subject and concept in the sentence The circular component creates a balance in the word, The mirror order gives the text to the text that the author brings a phrase with two lexical alignments in the word,

Abstract In Nahj al-Balagha, Imam Ali (AS) has expressed statements that evoke the idea of "fortune, luck, and chance". In one of his sayings, he advises partnering with fortunate individuals: "Sustenance has turned toward him". Elsewhere, he states: "If fortune smiles upon you, your faults remain concealed". Some commentators interpret these phrases as indicating that fortune and luck are events that, without any apparent reason, bestow their favors upon certain individuals. Associating with such fortunate people, they argue, leads to the transmission of their luck, ultimately benefiting one immensely. On the other hand, another group contends that nothing in existence happens without cause, and it is impossible to ignore the underlying factors contributing to one's success and well-being. This research, employing a descriptive-analytical method, examines Imam Ali's (AS) statements in light of the commentaries on Nahj al-Balagha. The findings indicate that in pre-Islamic beliefs, fortune and luck indiscriminately cast their shadow upon certain individuals, granting them prosperity from all directions. However, in the Qur’an and the sayings of Imam Ali (AS), while a cause may produce an unexpected effect—leading the human mind to misidentify the primary reason behind an occurrence—no event is entirely random or accidental. The emphasis placed on diligence and effort, along with recommendations for specific guidelines to enhance sustenance and attain happiness and prosperity in the words of the Commander of the Faithful, serve as evidence of this principle.

Abstract Narrations, especially in Sunni sources, are subject to damage such as fabrication and distortion. The prevalence of these cases after the Prophet (PBUH) increases the necessity of critiquing the narrations, including the narrations of the reasons for the revelation of verses 91-92 of Surah An-Nahl, using the presentation method. This research aims to identify the reasons that agree with and disagree with the Quran in the mentioned verses and to separate the authentic narrations in the sources of both sects, seeking to remove the obstacles to reaching the correct reason and understanding the meaning of the verse. For this purpose, the present research is organized using the critical analysis method. Based on the findings of the research, three categories of narrations of the reason for the revelation in Sunni sources have been stated for these verses: Pledge of allegiance to the Prophet (PBUH) for Islam; Covenant of the people of ignorance; Sa’idah al-Asadiyyah. In the process of presenting the Quran, all three reasons are against the Quran and invalid for different reasons, such as incompatibility with the last part of verse 92 and verse 94. The arrogance of some people in accepting the guardianship of the Commander of the Faithful (PBUH) is the only reason for the revelation in Shiite narrations that do not have any of the objections and are in accordance with the Quran. Proving the guardianship of the Commander of the Faithful (PBUH), with the obligatory implication of this reason, is one of the results of achieving the correct reason.

Abstract Based on historical evidence and the statements of Shah Nematullahi Wali and his followers, until the rise of the Safavid state, the Nematullahi tariqa was within the framework of Sunni jurisprudence and theology. However, a study of their works and teachings shows that this tariqa gradually distanced itself from the traditional foundations of Sunnis, especially in the field of religious leadership and guidance of the nation. In Nematullahi thought, the divine saints who possess miracles and the position of guidance have manifested themselves after the Holy Prophet (PBUH) in the form of the twelve Shiite Imams; although the Companions had a respected position, the complete path of guidance passes only through the path of the infallible Imams. Since the religion of the Iranians in the pre-Safavid period is still associated with ambiguities, this study attempts to clarify the religious landscape of the Iranians before the formalization of Shiism in the Safavid era by posing the question, “What was the position of Imam Ali (AS) and the Ahl al-Bayt?” The findings of the study indicate that the Nematullahiyyah, although they remained Sunni from a jurisprudential and theological perspective, considered the Shiite Imams as the main source of guidance in the realm of mysticism and spiritual leadership, and thus had an early tendency towards Shiism.