Mohammad Sobhaninia; Zeynab Ramezani Alavi
Abstract
The image of the Qur'an is depicted in the mirror of the complete speech of the Commanders of the Faithful (PBUH) with astonishing descriptions. For example, he has said about one of the features of that book: Solved? If the Qur'an says so, why is it silent? On the one hand, Imam Ali (AS) called everyone ...
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The image of the Qur'an is depicted in the mirror of the complete speech of the Commanders of the Faithful (PBUH) with astonishing descriptions. For example, he has said about one of the features of that book: Solved? If the Qur'an says so, why is it silent? On the one hand, Imam Ali (AS) called everyone to understand the Qur'an with the phrase: And the facets of the Qur'an have spoken. The present study tries to show the word in question by descriptive method and content analysis, which is considered as an imaginary paradox that according to various evidences, the true meaning of Imam can be understood. The Qur'an, despite being silent, contains advices that seem to give it the attribute of being eloquent. At the same time, in order to fully understand the Bible and to understand all the levels, it is necessary to refer to the honest informant and the infallible Imam. Imam (AS) while denying the superficial speech of the Qur'an, has emphasized the need of the Qur'an for an interpreter.
Hamid Qorbanpoor Lafmejani; Amir Qorbanpoor Lafmejani
Abstract
The aim of this study was to identify the Humanological foundations of Glasser's theory of reality therapy and its critique based on the Humanological perspective of Imam Ali (as) in Nahj al-Balaghah. The method of the present research is descriptive-analytical (review), according to which, by reviewing ...
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The aim of this study was to identify the Humanological foundations of Glasser's theory of reality therapy and its critique based on the Humanological perspective of Imam Ali (as) in Nahj al-Balaghah. The method of the present research is descriptive-analytical (review), according to which, by reviewing the available sources, the Humanological foundations of Glasser theory were identified and then reviewed from the perspective of Nahjul Balagha. The findings showed that, unlike Glasser who did not pay attention to the spiritual aspects of man, Ali (AS) considers man as a material and spiritual being and does not limit his life to the world. Glasser also considers man equal to total behavior, but Imam Ali (AS) considers man to be composed of intellect, heart, soul, nature, and body. According to Ali (pbuh), man has the ability to know the facts, and God has provided him with the tools, including reason. Unlike Glasser, who considers man only responsible for satisfying his needs in the form of a qualitative world, Ali (a.s.) considers man responsible for his actions in this world and the hereafter, others, cities, and even animals.
Mohammad Hadi Ghahari Kermani
Abstract
One of the teachings of the Ahl al-Bayt (AS) in expressing the teachings of the Holy Quran is to open a new window in harmony with time called interpretation. The verses of the Qur'an, in addition to what is used from their appearance, have interpretations and the best way to achieve the interpretation ...
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One of the teachings of the Ahl al-Bayt (AS) in expressing the teachings of the Holy Quran is to open a new window in harmony with time called interpretation. The verses of the Qur'an, in addition to what is used from their appearance, have interpretations and the best way to achieve the interpretation of the Qur'an is through the Ahl al-Bayt (AS). Because according to the hadith of Saqaleen, the Ahl al-Bayt (AS) is considered the just of the Qur'an. In many interpretive narrations of Ahl al-Bayt (AS), the verses of the Qur'an have been interpreted. This research seeks to find the answer to the question that what kind of interpretations have been made towards Imam Ali (AS) in the interpretive narrations of Surah Yunus? In this regard, interpretive narrations related to Imam Ali (AS) were extracted from the interpretive narrations of Surah Yunus, and by descriptive-analytical method, it was determined that there are four types of interpretations in these narrations about that Imam (AS), which are: esoteric meaning of the verse, the esoteric instance of the verse, the instance of the verse over time (Jerry and adaptation) and the atomic instance of the verse. Also, the other two types of interpretation of the Qur'an, ie the realization of the contents of the verse and the meaning of similar verses in the mentioned narrations, were not observed.
Maryam Sargazi; Valiullah Hassoumi
Abstract
Cinematic narration is one of the types of imaging methods. In this way, the speaker expresses his/ her contents in a way that the audience can take them as a film in front of him/her when hears. They can be observed in his/her expression. This method can be studied in different dimensions. The present ...
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Cinematic narration is one of the types of imaging methods. In this way, the speaker expresses his/ her contents in a way that the audience can take them as a film in front of him/her when hears. They can be observed in his/her expression. This method can be studied in different dimensions. The present article examines the application and potential of this art in the sermon of the ninety-first of Nahjol Balagha, which contains various reports and narrations concerning the prominent rhetorical features in the word of Imam Ali. Accordingly, the descriptive-analytical method tries to introduce cinematic techniques in this sermon and to show the art of imam Ali in each case. At the end of each section, there are usually scenes from Nahjol-Balagha's first sermon in the line with this sermon and in some cases, the verses of the Quran are cited as evidence of the continuity of time, nature and man as a single body of life.
Hossein Zare; Rahmatolah Roohi
Abstract
Making unity, fraternal relation, and peace is one of the features of perspicuous religion of Islam. Therefore, peaceful coexistence is considered as one of the most important factors in Islamic societies. Accordingly, the interaction between Muslims and religious minorities based on Zemmeh Agreement ...
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Making unity, fraternal relation, and peace is one of the features of perspicuous religion of Islam. Therefore, peaceful coexistence is considered as one of the most important factors in Islamic societies. Accordingly, the interaction between Muslims and religious minorities based on Zemmeh Agreement is one of the examples of the peacefulness of the perspicuous religion of Islam. There is no doubt that the only way to prove the justice and peacefulness of Islam is through proving the inalienable rights of the religious minorities. To this end, the present study tries to evaluate the rights of the religious minorities in Imam Ali (AS)’s Speeches in Nahjolbalagheh, and also proves that having peaceful coexistence with other religion’s followers and their rights of living and making money, freedom of though and speech, equality based on liking of all of the people, the basis of equality by the law and social rights, and the basis of respecting the traditions and rituals of other religions is the Islamic and original thought of Imam Ali (AS). Moreover, this can easily be found in his speeches and behaviors, and this good behavior and respectful manner in relation with all minorities can be easily observed.
Hamed Dezhabad; Azam Khodaparast
Abstract
One of the verses that Sunnis regarding the good deeds of Abubakr have put forward is the verse “va lazi jaa belsedghe va sadagha beh”(Zomar,33). Based on the Hadiths and analyses they have gathered, they attribute “sadagha be” to Abubakr. Their most important and valid reason ...
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One of the verses that Sunnis regarding the good deeds of Abubakr have put forward is the verse “va lazi jaa belsedghe va sadagha beh”(Zomar,33). Based on the Hadiths and analyses they have gathered, they attribute “sadagha be” to Abubakr. Their most important and valid reason is that of attributing that hadith to Imam Ali (AS), based on which the reference of this verse is Abubakr. Moreover, by mentioning that Abubakr preceded others in confirming the prophet (Pbuh), they have tried to make a relation between Abubakr and this verse. In this comparative study, the Sunni‘s pieces of evidence and reasons have been evaluated, and based on the several inter textual and outer textual reasons, we have come to the conclusion that the reference of the verse is Imam Ali (AS). Additionally, the tradition attributed to Imam Ali (AS) and other Sunni’s reasons which they consider reliable for themselves are not acceptable.
Maryam Saeedyan Jazi
Abstract
The promised issue and determining its place in the subject of Mahdism is a divine tradition which is stated in Islamic teachings. In this regard, the news and narrations related to Imam Ali (AS) have a special place. This research seeks to answer the following question: What is the necessity of Mahdism ...
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The promised issue and determining its place in the subject of Mahdism is a divine tradition which is stated in Islamic teachings. In this regard, the news and narrations related to Imam Ali (AS) have a special place. This research seeks to answer the following question: What is the necessity of Mahdism and its nature in the news related to Imam Ali (AS)? This is especially true because it seems that the Conduct of Imam Mahdi (AS) is a comprehensive and ideal example that Imam Ali (AS) aimed to realize. Therefore, there is a direct relationship between Mahdavi's world rule and Imam Ali (AS). The results of this research indicate that in the news of Imam Ali (as), Mahdism is one of the most important revelation teachings and learning about it is the duty of religious faith. According to this, Imam Mahdi (AS) is one of the sons of Imam Ali (AS) and Ahlul Bayt (AS) and as the Imam and the divine caliph, he has the status of "Welayat". Also, Mahdism, in all its dimensions, is directly related to the will of God and issues such as "birth", "absence" and "emergence" and "expectation" and so on, are related to God's knowledge and power. Imam Ali (as), by designing Mahdiism, considers the only way of approaching God and prosperity to be monotheistic thinking which entails " Welayat " as its terms and conditions. Therefore, all human beings are invited to follow the Imam Mahdi (AS), and it instructs everyone to deal with the allegations made by the enemies on the promised issue of Mahdiism.
alireza hajian nejad
Volume 7, Issue 22 , April 2016, , Pages 39-68
Abstract
The scriptures in every culture and language have been the main source for their followers. As the eternal miracle of the Prophet of Islam has been the Holy Quran (speech), its influence on the minds of Muslims for creating literary works has been more obvious than the scriptures of other religions. ...
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The scriptures in every culture and language have been the main source for their followers. As the eternal miracle of the Prophet of Islam has been the Holy Quran (speech), its influence on the minds of Muslims for creating literary works has been more obvious than the scriptures of other religions. After the Holy Quran the words of the Prophet (Pbuh) and the imams and religious leaders have had the greatest influence on Muslims’ opinions and ideas and literary works of Muslim poets and writers. Although researchers have repeatedly pointed this influence and clarified several cases, still there is room for research in this field. Nevertheless, the great book Nahjolbalagha has not received its due attention. Inspired by Imam’s Ali (As)’s rhetoric and great ideas, Saadi, the unrivaled poet in Persian poetry and prose, has borrowed 200 concepts of Nahjolbalagha in his Golestan. In this article, 62 of them, from chapter 4 to 8 are presented.
hasan majidi; madineh ghashghai
Abstract
As a positive human trait, optimism plays an important role in his growth and development and constitutes the foundation of his social relations. It is defined as “the tendency to feel positive towards God, world, others, and oneself.” As hope, vivacity, peace, and consequently the health ...
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As a positive human trait, optimism plays an important role in his growth and development and constitutes the foundation of his social relations. It is defined as “the tendency to feel positive towards God, world, others, and oneself.” As hope, vivacity, peace, and consequently the health of religion are dependent on optimism, this article addresses this trait from the viewpoint of the Holy Qur’an as the holy book of Islam and Imam Ali (AS) as an infallible religious leader. It is an attempt to shed some light on optimism, its difference with naivety, its consequences, characteristics of the optimists, and methods to improve optimism on the basis of psychology.
