Imam Ali ΄s Studies

Abstract Man is a perfectionist being and needs to identify obstacles in his path to promote growth. One of the greatest hindrances to human perfection is the devil or Satan. Considering the role of Satan in misguiding man and the concurrent advice of Imam Ali (AS) in this regard can be found in his highest and most important sermon known as Qaseh, which was delivered after the battle of Nahrawan. In this sermon, the Imam vigorously tried to explain the nature of the devil, to provide a comprehensive picture of the stages of his influence on man and the strategies to deal with it. Accordingly, using the method of "content analysis" and the technique of "qualitative content analysis" in this research, the most important themes and conceptual components expressed in relation to the devil have been identified. This is while extracting the main and secondary themes, citing the words of Imam Ali (AS) in the sermon of Qaseh, to explain components such as: examining the word Satan and Iblis (the titles of the devil), representatives and confirmers of Satan, the scope of Satan's vicious activity, the factors of Satan's disgust, Satan's strategies to deceive man and the stages of his influence and finally, the doctrinal and practical strategies that can prevent the influence of the devil on man. Finally, based on the words of the Imam, an attempt has been made to provide a comprehensive picture of the category of "knowing the devil".

Abstract Critical discourse analysis is a visionary approach that is important in discovering the worldview of discourse. Theon van Dyke, one of the leading theorists in the field of critical discourse analysis, emphasized the ideological square theory by emphasizing that the ideological worldview can be represented in language. The present study uses a descriptive-analytical method and with the assumption that one can have a discourse reading of arrogance, examines the arrogance of Ali (AS) and the Jews in the Khyber War based on Van Dyke's ideological quadratic model in critical discourse analysis. Discover how to represent the ideology of the dialogue parties, deeper understanding of the layers of the text. The result of the research shows that in these arrogances, the atmosphere of conflict is represented by the discourse strategy of polarization between the two groups of Ali (AS) and his enemies. Similar, the absolute object of a kind and emphasis, presenting the news at the beginning and rhetorical approaches of simile, Makniyeh metaphor and lexical structures that have a negative ideological burden "Al-Kufra, the people of immorality" and lexical structures that have a positive ideological burden "Rabbi Khair Nasser, Amen Ballah" He pointed out that effective language plays an important role in marginalizing the arrogance of the opposition and propagating Islam and proving its legitimacy against the Jews.

Abstract Professional ethics is a branch of ethics which has recently come into focus in Iran and it needs to be examined more extensively from epistemological perspective. Teachings of Islam are a rich source for studying professional ethics. The study, however, will not be reasonable without an analysis of teachings of Nahj al-Balaghah. The present study therefore adopts a documentary research methodology to explore principles of professional ethics in Nahj al-Balaghah. The findings show that Imam Ali emphasized ethics and principles of ethics, and that he has in many instances advised his agents and companions as well as all humans living then and after him to be ethical and observes ethical principles. The principles which are highlighted in Nahj al-Balaghah include respect, freedom, fairness, keeping one’s word, trust, honesty, being responsible, being both critical and open to critique, tolerance and patience, balance, and keeping secrets of others.
 
 
 

Abstract Uthman ibn Affan, the third Muslim Caliph (644-656 AD) was killed in a riot against him by some Muslims. Imam Ali (PBUH), in spite of his disapproval of such an act neither tried nor punished his murderers. The question therefore is for what reason(s) the Leader of the Faithful did not exercise retaliatory punishment (qiṣāṣ) for murderers of Uthman. Despite complications peculiar to the subject arising from different answers proposed to answer the question, the analysis of the subject, using descriptive and analytic methods, shows that although the Leader of the Faithful (PBUH) sought to deal with the issue and to punish Uthman’s murderers, lack of clarity as to who were directly involved in the murder, and specific circumstances that Imam Ali (PBUH) faced during his reign did not in practice allow him to take any action in that regard.

Abstract Based on some hadith and historical texts, in a few cases of meting out jurisprudentially fixed punishments (ḥudūd) to exaggerators in veneration of the Muslim Prophet and his family (ghulāt), apostates, and infidels, Imam Ali (PBUH) ordered that some criminal individuals be burned, and at times he personally exerted the punishment. Shiite and Sunni sources have disagreements over some details and themes of, and facts related to the hadiths. Hadiths about burning of human beings in Imam Ali (PBUH)’s conduct include both immolation and cremation, but being choked to death by smoke from the fire should also be considered due to confusions in the texts of the hadiths. In the present study, an attempt has been made to extract all the relevant hadiths from the historical and hadith sources, and to examine and analyze their documentation. To this aim, all those hadiths with their different chain of narrators will be quoted and then critiqued