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The research deals with the strategies of the argumentative function in Imam Ali's sermon at the Battle of Siffin, which he used to influence the mind of the recipient, refute the ideas of the Umayyads, and win their favor through logical and rational argumentation. [ABSTRACT FROM AUTHOR]

Copyright of Kufa Studies Center Journal is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Business & Management Studies (2709-0876) is the property of Al-Kindi Center for Research & Development and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

After the Prophet Muhammad (PBUH), Imam Ali (AS) played a very important role in shaping Islamic civilization. To explain this role, examining the components and indicators of civilization-building in the biography of Imam Ali is of great importance. The main issue of this research is to identify which components of civilization-building exist in the biography of Imam Ali (AS). Using a descriptive-analytical method, this article examines the Alawite biography and the role of Imam Ali in Islamic civilization-building with the aim of investigating and explaining the components of civilization-building in both his theoretical and practical biography from a Quranic perspective. The findings of the research indicate that Imam Ali had a visionary insight and a civilization-building personality. His fundamental role in Islamic civilization is strengthening the components of Islamic cultural civilization among the people and employing them in his own government. Ethics, human dignity, freedom and free thinking, patience and resistance, justice, and solidarity are among the spiritual components of civilization-building in the biography and government of Alawites.

Introduction From long ago, the words of the Prophet of Islam and religious leaders and divine saints have found their way into Persian poetry and prose. Poets and writers of the Persian language have tried to strengthen their words by religious ideas due to their love and devotion to the Household of the Prophet. This state has continued up to the present moment and become the source of pride for all Persian speakers. Nahj al- Balagha is one of the surces of inspiration. One of the themes in Nahj al-Balagha is theology embodied in sermons like khutba 1, 49, 65, 155, 179. Among Persian- speaking poets inspired by Nahj al-Balagha is Fayz, whose mystical poetry reflects the monotheistic teachings of Nahj al- A F ' allow the understanding of the high and sublime concepts of the precious words of Nahj al-Balagheh. In line with that, the questions raised in this study are: 1. which themes illustrare the highest level of influence of Nahj al-Balagha on Fayz's poem? 2. Is the effect of Nahj al-Balagha on Fayz's poems verbal or conceptual? Research Method The research method is descriptive-analytic and the data were collected through library study. In this research, those poems by Fayz concerned with the field of theology are first considered; then, the monotheistic themes of selected poems reflecting Nahj al-Balagha are discussed. Discussion and Conclusion The following results are obtained from the current research: 1. The examples mentioned in this study show that Imam Ali's words in Nahj al- Balagha influenced Fayz Kashani in composing his monotheistic poems. Nahj al- Balagha is to be one of the most important sources of his intellectual thoughts in mysticism. teachings, including the inability of reason to know the essence of truth, the need to know God before worship, the need for inner purity to gain knowledge of God, and the manifestations of the world. The highest effect of Nahj al-Balagha on Fayz Kashani's poems is related to the monotheistic teachings related to the attributes of God such as those of non-appearance, placelessness, and timelessness. 3. It has Nahj al-Balagha, rather than the words of the Prophet that affected Fayz. 4. One of the best ways to know God, which is mentioned in Fayz Kashani's poems, is thinking about the phenomena of the world. [ABSTRACT FROM AUTHOR]

This research aims to study and publish a group of Artefacts bearing the Portraits of Imam Ali ibn Abi Talib during the Qajar and Pahlavi eras. The pictures executed on artistic masterpieces are similar to the descriptions that we have received from historical sources about the appearance of Imam Ali ibn Abi Talib or not.This study is based on a descriptive study of a group of applied Artefacts bearing the Portraits of Imam Ali ibn Abi Talib and its human drawings and decorative and inscription elements. The descriptions of the historical sources, and the content of the most important writings on these artifacts.Research importance: study and publish a group of Artefacts bearing the Portraits of Imam Ali ibn Abi Talib during the Qajar and Pahlavi eras, and a statement whether these Portraits were similar to the descriptions we received from historical sources about the authority of Imam Ali Ibn Abi Talib or not.Analysis of the content of the inscriptions on the artifacts bearing the Portraits of Imam Ali and the extent of their connection to the Shiites.Research Methodology: Descriptive - Analytical – ComparativeThis study is based on the descriptive approach of the group of Artefacts bearing the Portraits of Imam Ali bin Abi Talib during the Qajar and Pahlavi eras, then analyzes the human drawings and written decorations of these masterpieces, and shows the extent to which these writings are related to the glorification of Imam Ali, and compare the image and appearance of Imam Ali bin Abi The executor demanded the artifacts from what came to us from the historical sources .

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Al-Adab / Al-ādāb is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Ali ibn Abi Talib was a person with so great magnificence that almost all poets, especially those who wrote gnostic works, always tried to show peculiarities of his personality. Among these poets Nasir Khusrow and Sanai Ghaznavi should be mentioned specially. A comprehensive study of the character of Ali in works of Nasir Khusrow and Sanai Ghaznavi is subject to a voluminous research work. Main purpose of the article is particular research of every couplet devoted to Ali by Nasir Khusrow and Sanai Ghaznavi and detection of their sympathy for Ali. One of the poems written by Sanai Ghaznavi and praising Ali is “Adoration for Ali ibn Abi Talib” in the 24th Part of the 3rd Section of “Hadigat al-Haqiqa va Shariat al-Tariqah” (The Garden of Truth and the Path to Trek). The research work includes study of Nasir Khusrow’s couplets in his “Diwan” with similar meaning, while Sanai’s abovementioned poem has been chosen as a basis for comparison. Personality of Ali is visualized while reading Sanai’s poem consisting of 187 couplets. After a brief research on life and works of the Ismaili poet Nasir Khusrow and the gnostic poet Sanai Ghaznavi, historical personalty and moral features of Ali has been subject to research in the article. Ali’s mutual relation with the Prophet, conquest of Khaybar, his valor in the battles of Jamal and Siffin and his Zulfiqar has been subject presented as his historical personality, while his wisdom, watchfulness, piety and generosity has been included in his moral features. Couplets of the poem have been organized systematically and in accordance with the topics. At the same time, the Nasir Khusrow’s relevant couplets also have been presented in this regard. Furthermore, the two poets’ couplets introducing and praising Ali ibn Abi Talib on the basis of Koranic verses and sayings of the Prophet have been subject to the study additionally. As a result of our studies, we can conclude that both Nasir Khusrow and Sanai Ghaznavi not only showed people Ali’s virtues and magnificence in every sphere, but also tried to assume that a close approach to Ali was necessary in order to learn and know Islamic rules, religious law and interpretation of Koran, as columns of the religion after the Prophet’s passing were the Book and his family. Sayings cited from the Prophet, Koranic verses and Nahj al-Balagha can show us that Ali was a person with high virtues. Devoting poems to Ali, Nasir Khusrow and Sanai Ghaznavi actually desired that all people take this perfect person an example for themselves. Only love to a God chosen prophet can pave the way for formation of a personality like Ali – an opinion that can be traced in the poems. As shown in the poems, Ali accumulated so many virtues in himself that the world became smaller and fitted tight for him. Sanai writes that Ali did not tie himself to the world with strong ties and so he was really free and such a free spirit bestowed him the mentioned virtues. Nasir Khusrow, in his turn, goes further, naming Ali “the rope of God” and calling readers to drop the rope of the world and to catch Ali’s rope.

Cognitive metaphor, known as a set of mappings from the source domain to the target one, is to a large extent the basis of our understanding of the world; Therefore, it always occurs in our daily life and is used in various issues such as society, politics, law, philosophy, psychology, mathematics, etc. Considering the high capacity that this type of metaphor has in generating ideas, hypotheses, and theories, as well as persuading the audience and shaping behavior, it has been used as an efficient tool in Islamic holy texts; because these texts have conceptualized divine teachings and abstract concepts creatively and uniquely humans the correct way of life; understanding, analyzing and also transferring these teachings and concepts is possible with the help of conceptual metaphor. According to what has been said, it is necessary to use the cognitive approach in analyzing the discourse of Islamic holy texts; For this reason, the present study uses cognitive metaphor to analyze the metaphor: "THE WORLD IS AN INFERIOR ODIOUS OBJECT" in order specify the nature of the mentioned metaphor and explain how we understand it, and the role of this metaphor in creating transformation in human thought and behavior. The most important achievement of this research is that if the various conceptual metaphors in the world domain, which are the product of the scholarly and artistic conceptualization of Imam Ali (PBUH), enter the conceptual system of humans, it can change their vision and consequently their perceptions and actions, and in fact, lead to a fundamental cultural revolution.

Some indicators have been proposed in the teachings of the Holy Quran and Nahj al-Balagha that their identification and analysis are very important and helpful in process of selection and management of military forces. This study aims to identify and analyze the personality and behavioral characteristics of commanders and military managers in teachings of the holy Quran and Nahj al-Balagha. This research is applied in terms of purpose; descriptive-analytical in terms of method; and it was done in two stages: The first stage of the research is the content analysis method and the second stage is the descriptive-interpretive method. The sample community of the research is the Holy Qur'an and Nahj al-Balagha. Coefficient of agreement between the coders and the multi-strain of the sources were used for validity and reliability. The results show that the most important characteristics of a competent military manager in these two important religious sources can be classified in two categories; 1. character: commitment, scientific and physical strength, insight, patience, knowledge of the truth, benevolence, purity of heart, the ability to understand the ruling of God and the Messenger; and 2. behavior: trustworthiness, piety and avoiding rebellion, understanding with subordinates, encouraging subordinates in a timely manner, avoiding laxity and slippage and avoiding slowness and haste according to the situation, opposing the ego and practical defense of religion and religious rituals. By achieving these two categories, a military manager is acceptable from the perspective of the Holy Qur'an and Nahj al-Balaghah. [ABSTRACT FROM AUTHOR]

Sound deviation is one of the significant sound arrangements in Hadiths. It is also one of the phonetic phenomena which entails a change in one of the boundaries of the verbal unit. The divination can occur either initially, internally, or in a final position. This work has detected several types of sound deviations in the Hadithes including initial deviation, internal deviation, and final deviation. The sound deviation can be represented by a change of a whole sound or only one feature of a sound. Deviation is usually used by the text creator to indicate some semantic aim that the creator wishes to convey. [ABSTRACT FROM AUTHOR]

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Tafsir al-Maalem al-Tanzir fi al-Tafsir va Ta'awil written by Baghoi is a summary of Tafsir Al-Saqat va Al-Bayan an Tafsir al-Qur'an by Tha'labi. Ibn Taymiyyah, one of the Sunni scholars, praised Baghvi's exegesis and on the other hand criticized Thaalbi's exegesis and considered Thaalbi to be one of the people who was not able to distinguish authentic hadith from unauthentic ones, and who narrated weak and fake hadiths. The main question of the research is why, despite the fact that Baghoi summarized Taalbi's exegesis, Ibn Taymiyyah praised Baghoi's exegesis, but Taalbi's work is open to criticism. The results of the research show that Baghoi removed some of Thaalbi's narrations (mostly the accounts regarding the virtues of Ahl al-Bayt) and the most important reason for Ibn Taymiyyah's criticism is based on the virtues that Thaalbi has stated. Also, due to the fact that the Shi'ites have cited Taalbi's exegesis, Ibn Taymiyyah has been very harsh in his treatment of Taalbi. In this research, we will answer the main question of the research using a library method in collecting the materials, the documentary method in conveying the views, and the descriptive-analytical method in examining the

Copyright of Journal Dawat is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This comparative study examines the qualities of leadership from two distinct perspectives: Imam Ali's renowned Letter 53 and New Management. The goal of the study is to compare and contrast the two techniques, notwithstanding the distinct historical and cultural settings in which each methodology originated. Also, this essay describes the core values of the new management, which include maximizing efficiency, customer satisfaction, innovation, quality assurance, productivity growth, and employee empowerment. In the same spirit, Imam Ali's leadership principles--including delegation, active listening, informed decisionmaking, tolerance, empathy, and respect--are presented. After a comparison of the similarities and differences between the two methodologies, we study these traits in-depth and talk about their individual benefits and drawbacks in connection to the various scenarios. Also, we point out the parallels and discrepancies between these two leadership philosophies, notably in terms of delegating, judgment, and empathy. We finish this comparison research by reflecting on the article's application in the real world and discussing how managers and leaders may use both approaches to create their own leadership styles. We also discuss future directions for leadership research by taking Imam Ali's teachings into account. In light of this comparison, our study offers an indepth analysis of two leadership methods and their points of convergence and divergence, with the aim of enriching contemporary leadership thinking and highlighting the legacy of Imam Ali. [ABSTRACT FROM AUTHOR]

Abstract Muslims’ economic activities in the early centuries of Islam have been one of the major parameters in the formation of Islamic civilization and development in the form of Islamic economic system, which has led to a leap in the production of wealth. In the development of this economic system, diverse personalities, including Imam Ali’s, have played a significant role. In this article, a descriptive-analytical attempt was made to examine the impacts of Imam Ali’s thoughts and economic performance on the development of Islamic civilization, as well as the civilization of Shiite governments. The research findings indicated that his economic thought and performance in economic justice, economic innovation, and explanation of economic jurisprudence, as well as construction and expansion of endowment work, had an effect on the development of Islamic civilization. Similarly, following the pattern of Imam Khomeini’s discourse of justice, the governments of the Idrisids, Tabarestan Alavids and Yemen Zaidis, engaged in the economic systematization, which resulted in the prevention of discrimination, tax cuts, poverty alleviation, and economic prosperity of production. Introduction One of the significant features of Islam is the concern for economic issues in a novel and purposeful format with the aim of regulating economic relations, meeting requirements, gaining universal prosperity, and the hereafter happiness of human beings. In the form of this new economic system, along with efficient manpower, natural facilities, and new technology, Muslims have been able to pave the way for the emergence of Islamic civilization by boosting wealth creation. In the process of building the structure of Muslim civilization based on the historical sources and Imam Ali’s background and position in the history of Islam, Imam Ali’s thoughts have had a significant impact on the various religious, political, cultural, and economic fields of the Islamic society and infrastructure establishment for the formation of Islamic civilization. In his life and especially during his caliphate (35-40 AH.), Imam Ali has been able to provide a good model of systematization of Islamic economy. Likewise, through his connection to Bani Hashem Family, who have had a long history in business, Imam was aware of Muslims’ decisions and economic issues during the Prophet’s government. He has had perfect knowledge of economic jurisprudence and advice. Various successors to the first caliphs have been the influencial factors of his success in presenting this economic model. On the other side, in his personal life, he has been particularly interested in construction and development. Also, he has been diligent in the development of endowments. The combination of these factors has caused Imam Ali to present the most harmful views in the economic field. Considering his background and position, it is natural that his economic performance and thought in the process of Islamization, more specifically by Shiite governments, have been considered and modeled. Materials and Methods This research was conducted based on library data collection. In terms of review and explanation, it was a descriptive-analytical method. First, the main factors, based on which Imam Ali’s thought and economic performance were effective, were identified according to the main sources and then Imam’s achievements of economic actions and reforms were explained in the process of Muslim civilization and modeling of Shiite governments based on his tradition. Numerous researches Imam Ali’s actions, reforms, and economic thought have been published, most of which are based on his economic life, actions, and reforms, as well as his desired economic system during his caliphate. However, they have analyzed his economic behaviors and have not dealt with the influences of his thought and economic performance in later periods, especially in the formation and development of Islamic civilization. Thus, in the present article, the different influential angles of his economic thoughts on the development of Islamic civilization were coherently studied. Discussion and Conclusion Based on the sources, the Shiite governments of Idrissids, Tabarestan Alavids, and Yemen Zaydis were found to be influenced by Imam’s essential discourse of justice. In fact, a comprehensive economic reform program was implemented to eliminate discrimination, establish equality, abolish class customs, adjust taxes, alleviate poverty, and observe affairs. They were conducted to the public benefit regardless of the agents’ behaviors. The results of these justice-oriented reforms were the spread of Islam, establishment of unity and solidarity, developments of commerce and industry and public welfare, and finally flourishing of Islamic culture and civilization in their territories. Imam’s actions and reforms were of high importance. Among them, economic innovation, explanation of economic jurisprudence, and construction and development of endowments were found to be highly mentioned. It made a significant contribution to increasing production, better managing resources and optimally using them, improving productivity, developing employment, and fighting corruption in the Islamic society.

Copyright of Zeitschrift für Religionswissenschaft is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

“Citizenship rights” is considered as one of the new political concepts, but the background of its present and dominant perception goes back to the last few centuries. This idea has been formulated in the context of the modern western semantic system and denotes the rights that belong to the man due to his social and political identity as the citizen of a political society. However, the relationship of the individual inhabitants in a land as the members of a political society with one another and with the established state as well as their rights is a long-standing issue. In spite of the difference in ontology and anthropology of the modern era – on whose basis the modern idea of citizenship has emerged – considering rights for the members of a society has a record in the teachings of the divine religions, especially Islam. The zenith of this humanistic view (not a human-centered one) can be observed in the way of life of Imam Ali as the desirable Islamic ruler. The present article attempts to make use of the semantic method to shed light, as far as it can, on citizenship rights – as a new concept – in Nahj ul-Balāgha. Thus, by pursuing the vocabularies – from the text of Nahj ul-Balāgha – which are in the semantic filed of this research subject, i.e. citizenship, we investigate the related denotations based on the three well-known concepts of civil rights, political rights and social rights as well as their instances.

This study examines the transformation of IMN's religious songs associated with IMN's religious rituals as a means of framing martyrdom in the face of state suppression; protesting against the secularity of the Nigerian State, and calling for the release of IMN's leader Sheikh Ibrahim al-Zakzaky during the #FreeZakzaky Occupy Abuja Movement. Why does the IMN incorporate its religious songs into street protests and what roles does it play in performing pain, suffering, and martyrdom in the occupy movement? This study is framed around the theoretical conceptualization of "radicalism" to understand the causes of the IMN's radical approaches in ideologies, its frequent confrontational protests against the State security apparatus, and the implication for future religious radicalization. The causes of the IMN protests are performed through songs to narrate the Zaria carnage and the State's violence against the IMN and reenact the religious ideation of martyrdom. The immortalization of martyrs and the religious ideation of achieving martyrdom became a collective identity of performing suffering and death as a religious necessity for IMN's true followers amid religious repression during the #FreeZakzaky Occupy Abuja Movement. I argue that the performance of the pain and suffering of past and present events will further radicalize members of the IMN, and in the future, there could be a possibility of some of them integrating into a violent jihadi group as a means of self-defense and religious determination against the predominantly Sunni community, and by extension, the Nigerian State. [ABSTRACT FROM AUTHOR]

The Middle Eastern manuscript collection of Baillieu Library, the University of Melbourne, is custodian to a very fine 19th century manuscript of Haft-Band (Seven Strophes) by the 14th century devotional poet Mullā Ḥassan Kāshī. This illuminated manuscript is most probably of Indian origin. It is penned in superb Nasta'liq script by Muḥammad Amir Raẓavi/Riẓvi in the age of 95. The volume begins with an attractive sarlowḥ, and concludes with a beautiful colophon and an additional interesting page at the end of the manuscript. Subjects discussed in this paper are arranged under nine headings. After a brief ‘Introduction,’ a short passage is allocated to the significance of number seven under ‘Symbolism of Seven and the Haft-Band Genre.’ A concise biography of the poet, his beautiful mausoleum, and the importance of his Haft-Band are discussed under ‘Ḥassan Kāshī’. ‘A Mystical Dream’ provides an insight into a chain of historical events that were inspired and initiated by the poet’s stunning dream, which eventually led to the wide acceptance of the Haft-Band. Before Kāshī, the genre of madḥ (praise) was almost exclusively dedicated to kings and rulers for a reward. Kāshī transformed the trend of praise poetry by shifting the focus of the praise. This matter is discussed under ‘From Praising Kings to Religious Devotion.’ A glimpse of Kāshī’s genius mind and poetic mastery is presented under ‘Seven Openings & Seven Closings’. The next heading, ‘About the Manuscript’ provides an analytical study of the manuscript, from codicological perspectives. ‘Scribe and Colophon’ and ‘A Stunning Ending’ are titles of passages dedicated to introducing the old scribe’s world and his personal poetic taste. [ABSTRACT FROM AUTHOR]

1.Introduction The presence of demons as evil and demonic beings in epic literature as well as religious epic narrations is very abundant. Hence, the demons' story is also considered a style in religious erature. In ancient religious texts, the demon was the main manifestation of evil and the devil's army. For example, in Zoroastrian texts, vicious traits such as greed, anger and aggression were appeared in the form of demons such as Az, Ishma and Aži dahāka. By sinning human beings, these demons gained power and were weakened by their piety. In different historical periods, the use of this word has not been limited to the attributes of vice, but sometimes it was also used to refer to the enemy or all non-Zoroastrians. (See Akbari Mafakher, 2008, p. 53-55). In the Islamic era, the word demon maintained its negative position. As time has passed since the arrival of Islam in Iran, this ancient concept has become more and more intertwined with Islamic texts, so that it finds a place in religious texts, such as taziyehs. In taziyeh, the demon no longer refers to the evil of antiquity and Zoroastrian texts. It is a creature that has chosen the wrong path and not inherently evil. In taziyeh ceremonies, ting the demon's thumb also appears in this form. (See Karami and Parsapour, 2016, p. 73). The demon of taziyeh lived thousands of years before the creation of Adam, and he is depicted as a male, huge and violent creature that has been harassing creatures. Because of this behavior, Imam Ali (PBUH) appeared to him in the form of a teenager slapped him hard and tied his thumb with a rope or a strand of hair. The demon wanders until the creation of Adam. After that, he goes to the service of the divine prophets, but none of them can heal the wound caused by the slap or open his thumb. Eventually, with the advent of Islam, the demon went to the Prophet and at his command, Imam Ali opened his thumb and the demon became a Muslim. This research seeks to answer the following questions about this story. In the pre-human era, what sin did the demon commit that was punishable? What are the similarities between the sins of demons, as expressed in the Taziyeh texts, and the actions of ancient demons? How did his punishment relate to the nature of his sin? During his imprisonment, what process of transformation did the demon undergo that led to his conversion to Islam? In this research, it is assumed that the greatest sin of the demon is oppression and extravagance against the natural world and then his arrogance towards God, which is manifested in the form of aggression. The slap seems to have been the punishment for the sin of arrogance, and tying the thumb, the punishment for the sin of oppression and extravagance, because in this way, the demon could no longer eat. For a long time, demon's life was marked by pain and hunger, His repeated frustrations caused him to despair of his situation and wish for death. His greed and arrogance disappeared in this austerity and rationality replaced it. 2.Methodology The method of this research is descriptive-comparative. In this study, by comparing the texts of the taziyeh of the demon's tying thumbs, a description of the demon's sin and his transformation process is obtained. Then, examines the extent of its compatibility with pre-Islamic texts and its derivations from Islamic sacred texts, by matching it with the ancient heritage. 3.Discussion One of the styles of religious literature is the demons' stories (cf. Karami and Parsapour, 2016, p. 73). The demons, along with the gods and human beings form a triad of mythological thought systems. Of course, demons were not bad from the beginning (Cf. Amuzgar, 1992, p. 16-22). And, they may have found their way among the gods, but some of their betrayals and turning their backs on the gods and associating with human beings made them removed them from the ranks of the gods. The demon also had a sinful background. Anger, covetousness, greed and such traits, practically led the demons into rebellion against the gods. In Islamic literature, there is also talk of demons. This autonomous being is known in Quranic-hadith texts by the keyword of jinn. The general meaning of the demon as a metaphor of the devil, Iblis, Satan, the Giant, the Jinn, the Al , davālpā , Nasnas and other evil creatures can be traced in the oral and official texts of the Islamic period (Ebrahimi, 2013, p. 71). in the literature of religious myths, such as the fiction literature of taziyeh, these jinns are also referred to as demons. The tribe of jinns or demons are themselves divided into two categories. The jinn of the believer and the jinn or the demons of the infidel. The unbelief of demons in taziyeh texts is very similar to those told in the mythological literature of ancient Iran. The aim of this research is to study the nature of sin of demons and their transformation in the myths of ancient Iran and compare it with the taziyeh of tying the thumb of a demon. Mythical demons also have a lot in common with the attributes of vice and the army of ignorance in Islamic traditions. For example, the demon Az, who has an insatiable characteristic and is devoured by the devil at the end of the world, is one of the demons of Shahnameh. In Persian and Zoroastrian mythology, the demon Az, is one of the strongest allies and accomplices of the devil. In fact, he is in charge of the army. The description of Az in Bundahis (Primal Creation) is as follows: "Az is the demon who … will not accumulate and doesn't satisfied if everyone gives him the desire of the universe. (Bahar, 2018, p. 120). From a comparative point of view, , it is not without merit to mention that according to one of the texts of Ta'ziyeh, Imam Ali considers tying the hand of a demon in order to prepare creation for the creation of human. In this way, the conditions of human creation in Avestan texts are compatible with this text of taziyeh, because because in the thought of ancient Iran, after Devil was raised by Jahi, he killed cows and kiyomars in the universe (material world). After that, the battle between Ahuraians (good people) and the devil began in order to prepare the ground for the creation of human. (See Hinnells, 1989, pp. 89-91). Trumad/ Tromti or the demon of arrogance is a female demon who creates arrogance and selfishness, Just the opposite of Sepandarmaz who is a symbol of humility (ibid., p. 45). "Ishma" (the demon of anger (Avestan) aēšma is the enemy of "Soroush") which means the demon of anger and extreme violence and is the embodiment of cruelty. (Hinnells, 1989, p. 83; Bahar, 2018, p. 120). There have been other demons in the mythological literature of Iran. The demon of death (Oshidari, 1992, p. 106), the demon of lust and anxiety who are the children of the devil. (Zomorodi and Nazari, 2011, p. 62; Hinnells, 1989, p. 88). Aži dahāka is a destructive demon and devours a third of the creatures and damages fire, water and plants at the end of the world (Hinnells, 1989, p. 85). Although demons are inherently evil in the mythological literature of ancient Iran, in addition to their own control over their sin, they have also gained power through the sin of human beings. But between the demons of post-Islam and the demons of Iran, the difference is that the demon no longer refers to evil in ancient times and Zoroastrian texts, but is a creature who has chosen the wrong path and not inherently evil. Demon is the name of a group of Aryan gods that were worshiped by the people of Iran (Akbari Mafakher, 2008, p. 52) But gradually they faced the gods of Asura or Ahura and became equivalent to the devil (see Amuzgar, 1992, p. 16-18). One of the characteristics of demon stories in Islamic taziyeh texts is the stages of demon evolution. This evolution is explained in the texts of Taziyeh as follows: He was slapped hard by Imam Ali (PBUH) and his two thumbs are tied by the Imam with a palm leaf or in other words with a hair strand. The slap was so severe that his face was wounded and until he is healed by the Imam, blood and pus will come from it. (G2) Humiliation of the demon is one of the goals of Imam Ali which is stated in this text: I am a lion and you are a lowly fox foe me / O shameless, You are being captured by me now (p. 179). Therefore, in explaining of this research, it should be said that what is mentioned in the stories of the demons as a punishment for the sins of the demon, that is, the tying of his thumb by Imam, is so that the demon can no longer express himself through his own oppression, and this is what caused the demon to repent and eventually be forgiven. This study examines the issue of similarity of Iranian mythical demons, and it determines the degree of similarity and distinction between mythical demons and demons of religious literature, by examining the types of demons in mythological literature and its similarity with the vicious traits in Islam and how the demon repents after being punished for its work. 4.Conclusion The symbol of the "demon" as a symbol of evil in ancient times continued to live in the Islamic era with changes. This change in the texts of Taziyeh which is related to tying the thumb of the demon is mostly seen in the fact that although the demon is a bad being, he is not an inherent evil and is acquired, and he can be guided and developed by being in the right way. The demon has vices in the pre-creation period, so that his greatest sin is his cruelty and extravagance towards nature. The demon stories in ancient Iran and the taziyeh of "The tying of the demon's thumb by Imam Ali (PBUH)" similarly have considered the reason for the limitation of demons to provide the conditions for human creation. Infinite killing, high aggression and demon's arrogance against God were his most important sins that took away the ability to understand from the demon. Thus the demon had become a disorder for creation. Hence, the demon in the story of tying the thumb is very similar to the ancient demons such as Az, Ishma and Aži dahāka and a number of other demons such as arrogance and idolatry. His way of getting rid of moral vices is similar to the way of getting rid of the demon Az, that is, suffering from hunger, which causes contentment, curbs greed, anger, and oppression, and then, it brings wisdom and reasoning in the evolved existence of the demon.

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Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Jurisprudence Faculty Journal / Magallaẗ Kulliyyaẗ Al-fiqh is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Al-Ameed Journal is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Müslümanların on dört asırdan fazla devam edegelen tarihsel süreçlerinde yüzlerce mezhep ortaya çıkmıştır. Bunların çoğu tarihin dehlizlerinde kaybolup gitmiş; bazıları ise yaşama imkânı bularak günümüze kadar var olmuştur. Günümüze kadar gelen bu geleneklerden en önemlileri Ehl-i Sünnet, bir diğeri ise Şia ekolleri olup her iki mezhebin inanç-uygulamalarına göre “sahih” olarak kabul ettikleri kaynaklar bulunmaktadır. Şii dünyada “Kuran’ın kardeşi” gibi benzetmeler yapılan, Kuran-ı Kerim’den sonra en fazla değer atfedilen kitaplardan biri Nehcu’l Belâğa’dır. Bu kitap Seyyid Radî (ö:406/1016) tarafından edit edildiği kabul gören ve içeriğinin ise Hz. Ali’nin hutbeleri, sözleri ve mektupları olduğu belirtilen bir eserdir. Bu yönleriyle eser din ve inanç esasları bakımından olduğu kadar tarihi bir kaynak olarak da önemini ortaya koymaktadır. Şii dünya için çok büyük bir öneme sahip olan bu eserin tarihsel süreçte incelenmesi ve eser üzerindeki şüphelerin irdelenmesinin, Ehl-i Sünnet camiası ve akademik çalışmalar için de önemli olacağı kanaatini taşımaktayız. Özellikle mezhepler arası karşılaştırmalı çalışmaların yapılması bakımından, Nehcu’l Belâğa gibi temel ve önemli kaynaklarla ilgili eserlerin kritize çalışması son derece önemlidir.

The purpose of the present study is to investigate the psychological dimensions of governor behavior in Imam Ali's letter to Malek Ashtar and to draw an Islamic pattern of governor behavior. The research method was "content analysis" and, by analyzing the vocabulary meaningfulness, 57 behavioral statements used in the letter were extracted that based on content commonalities, were arranged in eight behavioral categories: ethnocentrism, controlling governor behavioral, fair evaluation of people's work, commitment to the treaty, covering imperfections of the people, not to be negligent in affairs, not spreading flattery and avoiding vengeance. The sum of the behavioral statements mentioned in the letter outlines the healthy community and bureaucracy that can lead to a vibrant, active, virtuous, responsible, growing, and moving society. Evaluation of Frequency of these propositions in terms of their categories showed that most repeated behavioral propositions is related to "ethnocentrism" with 18 propositions, following which the prevailing behavioral guidelines for dealing with people are such as: Ignorance and negligence, virtue, and bravery. The second most commonly used proposition is the concept of "controlling governor behavior" which addresses ethical guidelines such as self-control and avoidance of vitriolic language.

The role of governments in the economy has undergone considerable changes over the years. The place of governments in the economy is of a great importance, and so those governors who sought to domineer people have always looked after themselves and their relatives' interests. However, Imam Ali shaped and implemented some economic policies in the Alavi government with the purpose of observing human beings' dignity, welfare, and security, protecting human rights, and realizing divine values. The present research aims to introduce economic policies of Imam Ali's government in order to help Muslims set their economic plans in the framework of the Alavi government, and so they would achieve welfare, as well as divine and human dignity thanks to piety and materializing divine values. [ABSTRACT FROM AUTHOR]

Any change within a society, including economic development, is influenced by cultural factors and acceptance. Therefore, it is important to investigate the role of culture components on economic development. This article investigates these factors from the perspective of conventional economics and Imam Ali (AS) with a system dynamics approach. He claims that according to Imam Ali (AS), the cultural factors of economic development include the components of work and effort, moderation and non-consumerism, earning halal income and the negation of extravagance and waste. Income, savings, employment and investment affect economic development. The index of moderation and non-consumerism affects economic development through channels like savings, capital formation, investment, poverty reduction, economic justice, income distribution, cooperation, social capital and total production. The index of halal income affect economic development through channels of blessing, capital concentration, poverty reduction, reduction of usury and hoarding activities, economic justice and public welfare. [ABSTRACT FROM AUTHOR]

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Copyright of Journal of Research in Humanities is the property of Tarbiat Modares University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study compares and discusses a narrative attributed to Imam Ali on the meaning of letter and verb. And the aim is to compare the views of grammarians and scholars of jurisprudents and syntax and find out the extent of their harmony with the narrative. Most of the views of the founders of the new school of principles in Najaf are inconsistent with the content of the narrative because late and contemporary pricipalists have denied the tripartite division of the verb and have similarly, denied the significance of verb on time. But they are considerate with regard to the meaning of the letter to the theory of relation. However, they have distinct views about the theory of relative literal meaning. Probably, the purport of the theory is to make it compatible with the content of the narrative. This research has adopted an analytical method and a lot of effort has been made to evaluate and compare it accitrately. Therefore, sometimes it has taken into account what scholars had to say and sometimes their opinions are expressed along with the analysis. [ABSTRACT FROM AUTHOR]

Imam Ali (pbuh) was one of the few who penetrated the thought of the laws of time and place and the geography of belonging, it is in its human dimensions a source of wisdom, justice and rhetoric and the conscience of a giant Sami and a revolution of freedom, and therefore his character is the focus of the eyes of philosophers, writers, poets and thinkers in the world and the source of love and inspiration and appreciation and respect of Before anyone knew something about his biography and his heroism and creative thinking along the path of the human fair and different intellectual and belief. Therefore, the study seeks to monitor the reflection of the image and personality of Imam Ali (pbuh) in the writings of German orientalists, after the German Orientalist school of the leading schools in contrast to this concept, unlike other European Orientalist schools, both in its old and classic Oriental productions or in its modern and contemporary productions, Through two main axes The first is concerned with discovering the nature of the Islamic narrative heritage and thus the quality of the culture reflected and the extent of its influence on the subject of the research, and the second is interested in monitoring some Orientalist models and the speech on the personality of Imam(pbuh). [ABSTRACT FROM AUTHOR]

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The Waqif of Imam Ali is mentioned in all of the Islamic sources because The Sanctuary of Imam Ali is a very sacred and influential place for all Muslims. The Sanctuary of Imam Ali was appeared in 170-193 (786-808) during the reign of Caliph Harun er-Rashid. Nobody knew the location of Ali’s tomb except the Ahl al-Bayt, there was no structure on the tomb but only soil. According to Ottoman archival documents, the Waqif of Imam Ali were not only located in Najaf but also in Baghdad, Hila and on the road to Khorasan. The Waqif of Imam Ali appeared in the fisrt place in the documents in the book of Baghdad. It is also understood that the waqif was also registered during Ottoman reign. Especially, Suleiman the Magnificient respected the Waqif of Imam Ali greatly and all the Ottoman sultans and the statesmen were treated his waqifs with respect. Ottoman sultans and all Baghdad governors did not make any changes in the management of the Waqif of Imam Ali. In addition, the Ottoman Empire did not even appoint an administrator to Najaf, the city of Imam Ali. During the Ottoman period, Nâkibu’l-Eşraf was responsible for Najaf, and Waqif of Imam Ali. The people of Najaf and other holy cities lived in peace and security and these holy places developed socially and economically throughout the Ottoman period. In this study, in the light of sources especially the Ottoman archival documents, the subject of Waqif of Imam Ali in the Ottoman Period with income sources, officials and services were discussed. In addition, the library and items of The Sanctuary of Imam Ali are emphasized.

The temporal references are one of the indicative elements of deliberation, whose significance can only be reached through the context in which the answers of the imam, peace be upon him, are contained in the approach of Al-Balajah and the books he is familiar with. It has been used by him as a deliberative use, as he stated in its explicit and explicit meaning, The context sometimes to express the meanings that are wandering in his mind and wants to be communicated to the addressee and include the acts that are absolute from the time of grammar that was developed for him as a sign of the past on the case and reception and the signifier of the past and the present and the future and Saw it. [ABSTRACT FROM AUTHOR]

One of the most important sermons of Imam Ali (PBUH) for all of generations is the 111th sermon that includes valuable advice on how to avoid extremism in the world and deceive it. This sermon is one of the most beautiful speeches of Imam and one of the deepest one in the Nahj al-Balagha whose stylistic level and the aesthetic beauty is revealed through analyzing its linguistic and grammatical phenomena; hence, its relation to the poetic state and literary artistic influence on the recipients. The aim of this article aims to study stylistic of the 111th sermon of Imam Ali through descriptive and analytical approach so that by examining its secrets through various levels could provide more understanding of the meaning in its stylistic and artistic framework and show its aesthetic and rhetorical manifestations. The article begins with a brief introduction of stylistic and then focuses on detail and a few analytical axes. The focus of the article is summarized as follows: 1. The text of the sermon and the focus of its themes. 2. The main ideas presented in the sermon. 3. The emotional side of the sermon. 4. The technical and stylistic phenomena in the sermon. 5. Symmetrical and rhetorical phenomena in the sermon. One of the findings of the article is that Imam Ali highlights the truth of the world and its unbalanced conditions and then by using linguistic and grammatical structures in the text warns the people against being deceived. Also, Imam, in his words, applies a general manifestation of rhetorical brevity, full of short phrases and expressions, which reveal the stylistic gestures and rhetorical brilliance. [ABSTRACT FROM AUTHOR]

The royal dynasty of Talpurs starts froml783 tol843.Emperores of this kingdom are like shining stars of Persian literature, language and they had mastery over poetry and prose of Persian. Their literary contribution is the asset of history of Sindh. Among those literary giants of Talpur Amirs, there was a prince named Mir Hussain Ah Khan Talpur the youngest son of Mir Noor Muhammad Khan Talpur. Who was banished at the age of 12 or 13 with his other family members after the battle of Meeanee in 1843.Despite of exile, he always remains sturdy and strong in his believe and faith. He and his forefathers were the followers and believers of Imam Ah. Therefore, he expresses his love and affection to Hazrat Ali by writing four different books on the personality of Abu Talib's son. But he analysed the personality of Imam Ali in his four books with unique and identical style. In this article all aspects of the personality of Hazrat Ali has been discussed with textual evidences from the poetry and prose of Mir Hussain Ali Khan Talpur. All infomation of the article will be very knowledgeable for all readers. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Research in Humanities is the property of Tarbiat Modares University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Persian epic texts are one of the most important and influential genres in literary research that recognizing and correcting its abandoned manuscripts has a decisive role in expanding the history of Persian literature. Meanwhile, according to Persian written sources, after the entrance of Islam into Iran, the diversity and multiplicity of religious epics is more than other epic aspects. However, the poverty of knowledge and research in religious sectarian Persian has caused many characteristics and their values remain unclear. The present article seeks to introduce one of the most important Persian religious epics. Husun al Sabea (Seven fortresses) called in Persian: Haft Qalʿa is one of the ancient narrative stories of Arabic literature in the fifth century AH that has narrated by Abu’l-Hassan Al-Bakri and based on important role of Imam Ali in The battle of Khaybar. This special monograph, in spite of the fact that the first independent narrative of The Seven Phases (called Haft Khan Test) in Persian and Arabic literature is considered to be the first Shia epic prose due to its ancient history and origin, such as: Ali Nama. Now we have found some prose and verse manuscripts of this epic in Persian which dates back to the tenth century AH. In this research, with regard to the outstanding features of the epic of Haft Qalʿa, we tried to introduce the narrator's profile and some of its important aspects in two parts. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

There are many verses in the Holy Quran whose occasions of revelation have been attributed to Holy Prophet's household or Imam Ali (peace be upon them) in Shia narrative commentaries. Sunni commentaries, however, have attributed them to others such as the well guided Caliphs. One of these verses is the verse 274 of Surah Cow (Chapter two) whose occasion of revelation has been attributed to the people of bivouac, Othman Ibn 'Affan, Abdul Rahman Ibn 'Ouf, and Abu Baker as those who have donated alms in Sunni commentaries. Having done several studies, the present paper proves that the cited traditions are not genuine and reliable. It is while the aforementioned verse has been attributed to Imam Ali (peace be upon him) in both Sunni and Shia commentaries in many ways. In addition, the attribution does not contradict with the outer meaning of the verse. Shia and Sunni commentators believe that the verse is a general one, but Shia commentators have tried to attribute it to Imam Ali and some Sunni commentators have falsified such an attribution. Hamed Dezhabad[1] Zahra Khodaparast[2] [1] Corresponding author, assistant professor of department of sciences of the Holy Quran and Hadith, Tehran University, College of Farabi, h.dejabad@ut.ac.ir [2] MA graduate of department of sciences of the Holy Quran and Hadith, Tehran University, College of Farabi, khodaparast70@gmail.com