JOURNAL OF IMAMIYYAH STUDIES
Year:2025 | Volume:10 | Issue:20|Papers Count:12

Reason is one of the key sources of knowledge in Islam, discussed in Nahj al-balāgha alongside other epistemological sources such as experience, intuition, and revelation, defining the scope and limits of human understanding. The present study explores how reason is described as a source of knowledge from ʿAlī’s perspective in Nahj al-balāgha. The objective is to classify, analyze, and delineate the boundaries of reason based on ʿAlī’s teachings in this text. The findings indicate that ʿAlī considers reason a crucial source of knowledge but acknowledges its limitations. In various statements, he warns against engaging in matters such as divine decree and predestination, the essence of God, and His names and attributes, as reason is incapable of grasping them and may lead to misguidance. While recognizing reason as an epistemic source, ʿAlī presents revelation as the highest and ultimate source of knowledge in areas beyond the reach of human intellect. This study follows a descriptive-analytical approach and employs a library-based research method.

Historians have often disagreed on the birth and death dates of the Infallibles. the Prophet, his daughter Fāṭima, and the twelve Shiite Imams), with multiple conflicting reports appearing in historical sources. However, accurately determining these dates is crucial for understanding historical events, particularly the words and actions of these figures and the circumstances of their time. This study, drawing on the works of early scholars and various classical sources, examines and analyzes ten different reports regarding the birth date of Amīr al-Muʾminīn ʿAlī. The findings indicate that the most reliable report places his birth on Sunday, the 7th of Shaʿbān in the 30th year of ʿĀm al-Fīl. Moreover, considering the pre-Islamic practices of nasīʾ. calendar intercalation) and leap-year adjustments, this report can be reconciled with accounts that place his birth on the 5th of Dhū al-Ḥijjah. Additionally, the widely accepted date of his birth on the 13th of Rajab is shown to be a weak and disconnected report. mursal; that is, lacking a connected chain of transmission), contradicting both the well-established historical accounts of the year of his martyrdom and the accurate reckoning of his lifespan. The prominence of this date, as the study argues, stems from its formalization during the Safavid era and, like the other disputed reports, lacks historical credibility.

The value of poetry and the natural inclination toward it are evident to all, especially when it adheres to appropriate meter and rhyme and incorporates literary devices. Memorizing, listening to, and reading poetry can cultivate ethical refinement, enhance intellectual sensitivity, and foster emotional balance. Poetry has the power to make the fearful courageous, the miserly generous, the wrathful content, and the adversary a friend. Given that al-Kumayt al-Asadī was a renowned Shiite poet and a supporter of Imam ʿAli’s movement, this article seeks to provide a clear depiction of his character, status, and personal attributes. Additionally, it offers a detailed discussion of his beliefs and the various perspectives on them, drawing upon classical sources. The study also examines the rhetorical arguments and reasoning employed in his poetry, with a particular focus on Hāshimiyyāt, his most significant work. .

The Kharijites. Khawārij) were one of the most prominent and well-known Islamic sects that emerged in the first half of the first century AH against the backdrop of political and theological conflicts. Understanding the social and cultural history of the early Shia requires an examination of their relationships with rival groups. Therefore, studying the intellectual and social interactions and confrontations between the Shia and other active groups within the Islamic community is essential. The Kharijites, alongside the ʿUthmānīs loyal to Muʿāwiya and the Shiite followers of Amīr al-Muʾminīn. ʿAlī ibn Abī Ṭālib), were among the three major politico-religious factions that played influential and active roles in the political, social, and theological developments of early Islam. Understanding the nature of their convergence or divergence is crucial for uncovering the lesser-known dimensions of Shiite history. The Kharijites, who separated from ʿAlī’s camp at the Battle of Ṣiffīn in opposition to his leadership and subsequently instigated the events at Nahrawān against his will, remained in continuous ideological and political conflict with rulers and intellectual groups. The Kharijite socio-intellectual movement, which fragmented into factions such as the Azāriqa, Najdāt, Ibāḍiyya, Ṣufriyya, and ʿAjārida, maintained a strong presence in various regions of the Islamic world. This study, based on historical and hadith-based sources, analyzes the socio-cultural interactions between these two groups during the period of the Imams following the martyrdom of Amīr al-Muʾminīn. The reason for not addressing Shiite-Kharijite relations during ʿAlī’s caliphate is the absence of significant cultural convergence or divergence at that time, as well as the complexity of their socio-political relations, which would require a separate study. The findings of this research indicate that, despite appearing to share a common opposition to the caliphal authority, the Ahl al-Bayt and Imami scholars engaged in a subtle cultural struggle against the Kharijites. It seems that the Kharijites’ extremist and militant disposition, coupled with the Shia’s limited inclination toward this politico-religious movement, led the Imams and their companions to avoid direct confrontation with them.

This study examines the characteristics of ideal governance from the perspective of Islam based on the book Nahj al-Balagha of Imam Ali (peace be upon him). The research question revolves around identifying the characteristics of ideal governance from an Islamic perspective, and in response, the hypothesis is tested that the features of ideal governance in Islam rely on the ideal nature of the political and social system and the protection of public interests. The research methodology involves a documentary data collection method, content analysis, and is inspired by the theoretical literature on ideal governance. The statistical population of this study consists of the book Nahj al-Balagha, and the sample includes all letters and sayings, with a total of 79 letters and 480 sayings being analyzed. The findings indicate that the rule of law, importance of consensus, transparency, accountability, equality and inclusivity, effectiveness and efficiency, responsibility, political stability, and strategic vision are among the characteristics of ideal governance, which are discussed in various forms and to varying extents in Islam. Additionally, there is a meaningful relationship between the type of governance in Islam and the characteristics of ideal governance.

According to existing classifications, the sources of the Imam’s knowledge, as the origins of the specific knowledge of the Imam, include several elements such as the Holy Quran, the knowledge of Prophet Muhammad, the knowledge of the previous prophets, the preceding Imam, the comprehensive book. al-Jāmiʿa), Jafr, the Holy Spirit, and divine inspiration. The central issue of this article is how the role of Prophet Muhammad as a source of the Imam’s knowledge compares to other sources, and how Imam Ali facilitates the transmission of this knowledge to the other Imams. Researchers typically list all the sources of the Imam’s knowledge as being on equal footing; however, this article argues that, firstly, the role and significance of the Prophet in the creation of these sources are not on par with other sources, and secondly, sources such as the intellectual legacy of the prophets, divine books, the knowledge derived from the Quran, the comprehensive book, and Jafr are not independent sources on the same level as Prophet Muhammad’s status as a source. Instead, all of these sources are, in fact, content derived from Prophet Muhammad’s heritage, which was transmitted to Imam Ali through him. Consequently, the sources of the Imam’s knowledge should be divided into two categories: the heritage of Prophet Muhammad and divine sources, rather than the two categories of "heritage sources" and "divine sources," because all the sources mentioned as "heritage sources" are, in reality, part of the single source known as the heritage of the Prophet. This issue is proven in the present article through an analytical method based on the hadiths found in Shia hadith sources. .

During the Timurid rule, ideologies emerged that embodied Shiite-social inclinations. These Shiite movements flourished within the new sociopolitical context due to the Mongols' religious tolerance. Over time, extreme and exaggerated beliefs became embedded in their doctrines, a phenomenon particularly evident in the teachings of Muḥammad ibn Fallāḥ. Consequently, the prevailing conditions of that era led to instability within society, fostering beliefs that claimed to advocate justice and freedom. Against this backdrop, Muḥammad ibn Fallāḥ introduced a novel approach to messianic teachings, aiming to gather followers around his outlined principles to consolidate power and implement his doctrines. This study, employing a historical methodology based on the description and analysis of historical data, seeks to answer how the evolution and diversification of Muḥammad ibn Fallāḥ’s beliefs in the realm of Mahdism unfolded. The findings indicate that political, social, and religious movements within a society typically manifest as transformative forces aimed at advancing objectives and resisting oppressive rulers. Thus, Muḥammad ibn Fallāḥ, under the banner of social justice, adopted varying and distinct stances on Mahdism as a driving force in his engagement with different social groups. He strategically leveraged this ideology in different circumstances to further his objectives, ultimately using it as a foundation for launching his uprising.

The increasing spread of development-oriented culture in modern political systems, along with the growing attention to development-oriented themes through the lens of modernization and the improvement of societies, confronts peripheral and underdeveloped countries with a central question: Is the trajectory of underdevelopment a result of the cultural and ideological foundations of the originating society, and does achieving development necessarily require distancing oneself from the theoretical foundations of the established government? In religious societies, these inconsistencies and contradictions are often attributed to the ideological infrastructure and foundational religious knowledge. In the absence of serious critique, methodical scholarly research, and a clear distinction between authentic religious thoughts and socio-historical constructs, alongside the lack of argumentative discussions and analysis of the internal logic of historical events, a distorted worldview based on eclectic ideologies, appearing pseudo-scientific and popular, is strengthened. This flaw is the missing link that, through the normalization and justification of anti-development culture, undermines social trust in cultural foundations and, in the long run, leads to the erosion of social capital. Identifying and analyzing the barriers to development in religious societies is not possible without recognizing the epistemological foundations and the semantic system of the society under examination. A sociological study of the governance models in Imam Ali’s government, as a coherent and structured model of religious governance, aims to demonstrate that, in the comparison and capacity-building between the pre-modern modernization approach and the foundational elements of the modern welfare state, a compatibility can be established. Relying on this epistemic framework, a convergence and identity for a development-oriented governance model can be proposed for contemporary religious societies.

The high cost of goods is a phenomenon that has always caused suffering for the masses. Some of the hadith reports in the Shiite tradition attribute the rising prices of goods solely to God as the cause. These hadiths, in one sense, suggest a form of determinism, while on the other hand, they appear to be inconsistent with reality. This article seeks to examine the sources of these hadiths and also to analyze their implications. The present study, employing a descriptive-analytical approach and library-based methodology, concludes that these reports are not flawed in terms of their chain of transmission, but they can be subject to different interpretations in terms of their content. Among these interpretations are: that the pricing of goods is often determined by God; that since not only human existence, but all human power and ability, comes from God, any increase in prices caused by humans is, in a way, also attributed to God; or that considering the historical and geographical context in which the hadiths were issued, these reports were a prohibition against officials setting prices under normal circumstances. Therefore, these hadiths do not aim to deny other causes or contradict economic principles and rules. Instead, they highlight both the ontological and legislative roles of God in the rise in prices, demonstrating the influence of divine decree in this regard.

The doctrine of imamate has been a fundamental and contentious issue among theologians, representing a unique position granted to Prophet Abraham. The essence of imamate, as the criterion for its realization in the external world, serves as the foundation for other related discussions, with many disputes stemming from differing interpretations of this concept. However, Ayatollah Javadi Amoli identifies reward-based existential guidance as the very essence of imamate. This study, employing a descriptive-analytical approach and drawing upon library sources, aims to analyze the special guidance of the Imam based on verse 2:124 of Surah al-Baqara from the perspective of Ayatollah Javadi Amoli. The findings indicate that Ayatollah Javadi Amoli interprets this verse using the method of interpreting the Quran through the Quran by referring to verses 21:72 of Surah al-Anbiyāʾ and 32:24 of Surah al-Sajda. He defines the essence of imamate as guidance accompanied by divine command. amr). Thus, this guidance is not merely legislative. tashrīʿī), limited to showing the path or teaching religious knowledge; rather, the Imam, through his knowledge of the malakūt. inner reality) and the unseen dimension of existence, leads each person to their ultimate perfection according to their capacity. This function, described as “bringing to the desired destination” or reward-based existential guidance, distinguishes the Imam’s role. From methodological, strategic, and substantive perspectives, Ayatollah Javadi Amoli’s interpretation surpasses competing theories in its depth and comprehensiveness.

One of the key topics in Shiite studies is the study of Shiite sects. Like other Islamic denominations and sects, Shiism has experienced internal divisions, one of which is the Zaydi sect. The Zaydiyya remains a significant Shiite sect in the contemporary period, and the differences between the Imāmiyya and the Zaydiyya can be analyzed from various perspectives. However, the primary divergence between these two sects lies in the doctrine of imamate, particularly regarding explicit designation. naṣṣ), armed uprising. qiyām), and attributes such as the Imam’s knowledge. This study addresses the concept of the Imam’s knowledge from the perspectives of the Imāmiyya and the Zaydiyya, as it is a fundamental and essential characteristic of the imam. The significance of discussing the Imam’s knowledge is evident in that, if established according to the Imāmī perspective, it affirms one of the distinctive features of Twelver Shiism. This study first explores the Zaydi perspective on the source of the imam’s knowledge, followed by an examination of its nature according to this sect. In the final section, the concept of the Imam’s knowledge of the unseen. ʿilm al-ghayb) is scrutinized. A key finding of this research is that the Imāmī view on the Imam’s knowledge aligns with both reason and religious principles. The study employs a library-based, analytical, and descriptive methodology.

The proclamation of the verses of disavowal in the ninth year of Hijra is a significant controversial issue in Islamic history. Many Sunni and Shiite scholars agree that the Prophet assigned someone to deliver these verses that year. Shiites identify Imam ‘Alī as the envoy, while most Sunnis attribute this role to Abū Bakr, with both groups citing various arguments in support of their claims. This study offers a fresh perspective on the proclamation of these verses, examining it from geographical and temporal standpoints. To this end, reports from both Sunni and Shiite sources are scrutinized. An analysis of the historical claims made by both groups indicates that, geographically, the locations mentioned in early sources suggest that Abū Bakr’s return to Medina and subsequent rejoining of Imam ʿAlī for the proclamation would not have been feasible within the available timeframe.