Imam Ali ΄s Studies

Abstract ‘World’ is among the concepts that have been interpreted differently, and there are extremist and pacifist viewpoints regarding it. The present paper aims to study the relationship between religiousness and attainment of worldly blessings from the viewpoint of Imam Ali (PBUH) in Nahj al-Balaghah. While he describes the sordid characteristics of the world and warns about the consequences of worldliness, he emphasizes on using the world rightly as he sees a religious man’s worldly life as a prologue to his hereafter. That is what he calls ‘religious worldliness’, the prerequisite of which is asceticism, i.e. preference of religion over the world.
 

Abstract The present paper aims to study the lessons of history from the viewpoint of Imam Ali (PBUH). Oral history, history as a science or scientific history are all treasuries of truths and information about human past lives. Given this description of history, can it be of any benefit to future generations? Can one make a path from past to future by learning the lessons of history? If so, what are the reasons? What are the main factors that generalize the historical traditions and turn them into rules?
This library study aims to answer such questions. It was found out that according to monotheistic worldview, the world and thus man has a creator, and that society is of no function and man is of no independence without God’s will. Therefore, it is necessary to obey the rules set by Him for human life. History, as a result how man and the world behave, can be regarded as a valuable source of learning. Nahj al-Balaghah, which is an important treasury of Imam Ali’s sayings, as well as other Alavi sources contain invaluable lessons of history some of which were discussed in the present paper.
Keywords: Imam Ali (PBUH), Law, Tradition, Society, Past, Lesson, Accident.
 
 

Abstract From Imam Ali’s (PBUH) viewpoint, the political arena of a truth-oriented government is a meritocratic are in which all members of society should have the opportunity to participate. The government, in fact, is based on people’s will and presence.
Imam Ali (PBUH) considers a government as a means to serve people. The prominent characteristics of his government were avoiding tyranny and emphasis on consultation with people. People in such a government are regarded as the bases of ruling body and solid shields against enemies. According to Imam Ali (PBUH), getting people’s good intentions is extremely essential and since political power arises from people, they have the right to monitor the process of execution of Islamic principles and rules. Government policy-makings are focused on the mass of people, since they always assist the government in hard times. Political awareness of people plays a significant role in continuity, persistence, and acceleration of reaching goals. The area of ruling is not a realm of secrecy and all people must be notified about the measures taken by the government so that the grounds for political transparency are prepared. Any kind of discrimination and inequality, whether political or economic or social, is rejected, so that a safe environment for optimum flourishing and prosperity of society is created. All of such principles, including the right to express one’s opinions, political participation, tolerance for people, serving the public, making efforts to realize public interests, accountability, transparency, equality, and justice, are characteristics of an Islamic government today. It is noteworthy that these principles were executed in the truth-oriented government of Imam Ali (PBUH).
 
 

Abstract Man, due to his nature, is always seeking his God. However, this search sometimes leads to some deviations. An example is to consider God as a worldly physical creature who is visible and has corporeal organs. According to The Holy Qur’an, it is impossible to see God with our eyes. Moreover, Imams, Imam Ali (PBUH) in particular, have made valuable remarks in this regard. In some of his sayings, Imam Ali (PBUH) rejects the possibility of physical perception of God whether with our eyes or other senses. He also refers to the prime evidence of perception and, accordingly, finds it impossible to see God. However, he states that the impossibility of seeing God cannot be a reason to deny Him. In some of his sayings, Imam Ali (PBUH) not only rejects the possibility of physically seeing God, but also denies the feasibility of perception of His essence. But he considers it sometimes possible to spiritually perceive God through faith, reason, wisdom, science, and signs of His power. The difference between the two viewpoints lies in the fact that the former is based on the impossibility of perception of God, while the latter regards it possible through contemplation on His traces and attributes.
 
 
 

Abstract Allameh Mohammad-Taqi Ja’fari, one of the prominent contemporary scholars, has several compilations among which is Translation and Interpretation of Nahj al-Balaghah. Methodological study of this work reveals the greatness of Imam Ali’s (PBUH) sayings as well as skillfulness of the exegete. The present research is based on the interpretive sources and references. Verses of The Holy Qur’an, the narratives of the Infallibles, and the commentaries of the exegetes of Nahj al-Balaghah are the most important means to understand the words of Imam Ali (PBUH). The Qur’an, as the most significant resource for understanding of the narratives, and at the next level, the narratives by other Imams as well as Imam Ali’s words, were used as verbal evidence. Using various approaches to study the references-such as comparative or confirmatory approaches-and also comprehensive review of the verses and narratives were effective in explaining the references.
 
 

Abstract A misgiving concerning Nahj al-Balaghah, claimed shortly after its compilation and fuelled by some people whether intentionally or inadvertently, was the reliability of the information and its reference to Imam Ali (PBUH). The present paper aims to show that even if no strong evidence is found, still it can be firmly claimed that all the words and sentences in this book have been set forth by Imam Ali (PBUH). The reason is a set of evidence proving that the truths and knowledge presented in such innovative and attractive forms cannot be stated by an ordinary man. The evidence includes the eminence and comprehensiveness of the content, innovative forms, great effectiveness and attractiveness, eloquence and rhetoric, referring to seeing angels as well as seeing and hearing signs of nature (Āfāq) and soul (Anfus), announcement of the invisible world and predicting the future, the challenging aspect in the field knowledge, and consistency of the events in Nahj al-Balaghah with history. This paper shows that the text of Nahj al-Balaghah, in spite of being silent, testifies its authenticity and reference to Imam Ali (PBUH).