Imam Ali

The Prophet Muhammad was born and brought up in a family of devout monotheists, who were descendants of Prophet Abraham.

For forty years, before he proclaimed prophet hood, Prophet Muhammad built a reputation amongst the people, as an exemplar of outstanding manners and etiquette. In the following verses, God himself testifies to Prophet Muhammad’s character
And indeed you (Muhammad) possess a great character  (Quran 68: 4)                                                Indeed in the Messenger of God you have a good example to follow  (Quran 32.21)

Note:
You can go to the Audio Links of Nahjul Balaghah (English) located on the 2nd Page of book or the Links Below:

Sermons:
http://alhassanain.org/english/?com=media&view=category&id=163

Letters:
http://alhassanain.org/english/?com=media&view=category&id=164

Sayings:
http://alhassanain.org/english/?com=media&view=category&id=165

With the prophetic mission of Prophet Muhammad (s), the seal of the prophets, the last and the most perfect divine religion was conveyed to humanity and prophethood came to an end.
The religion of Islam emerged in Mecca but after twenty three years of arduous efforts made by the Messenger Allah (s) and a handful of his loyal companions it spread all over the Arabian Peninsula.
The continuation of this divine mission was a task that was entrusted publicly on Dhul Hijja, the eighteenth, by Allah, the Glorious, to Ali (a.s), the commander of the faithful and the first personality after the Holy Prophet (a) in the world of Islam.
ith the proclamation of Hazrat Ali’s guardianship and succession on this day, divine blessings were completed and the religion of Islam was perfected, being announced as the only religion chosen by Allah. That was how unbelievers and pagans got disappointed from destroying Islam.
Soon after [the demise of the Messenger of Allah (s)], some of the companions of the Holy Prophet (s) based on their pre-hatched conspiracies, brought deviation in the course of guidance and leadership. They closed the gate of the city of knowledge putting Muslims in perplexity. From the very beginning of their rule, they placed the truths of Islam – that were like shinning sun – behind the dark clouds of doubt and skepticism by putting a ban on recording prophetic narrations, spreading fabricated narrations, casting doubts and using hypocrisy and deception.
Obviously, in spite of all conspiracies hatched by the enemies of Islam, the truths of Islam and noble sayings of the Messenger of Allah (s) were promulgated by the Commander of the Faithful, Ali (a.s.), his successors and a few of his devout companions and those truths kept flowing and manifesting themselves in one way or the other in the course of history. By explaining the truths, they did away with the doubts, hesitation, illusions, and unfounded beliefs inculcated by the enemies of Islam, making truths clear to all.
In this respect, great scholars and men of knowledge such as Sheikh Mufid, Sayyid Murtadha, Khaja Nasir, Allamah Hilli, Qadhi Nurullah, Mir Hamid Husain, Sayyid Sharafuddin, Allamah Amini etc. are like shining stars for they are the ones who defended Islamic truths, explained the realities of the school of Ahlulbayt (a.s.) and dealt with spurious arguments using their tongues and pens.
In our era, one of the of the scholars and researchers who has, with his eloquent pen and expressive writing, explained the truths of the religion of Islam and astutely defended the leadership and wilayah (guardianship) of the Commander of the Faithful, Ali (a.s.) is Ayatollah Sayyid Ali Husaini Milani.
The Islamic Truths Center is proud to embark on reviving the fruitful and precious works of that great researcher by reviewing, translating and publishing them in a bid to make them available to students, scientific figures and those who are in search for Islamic truths.
The book in your hand is a translation of one of his works, intended to acquaint the English audience with Islamic truths. It is expected that this humble effort will earn the pleasure of the Remnant of Allah, the Imam of Time [the twelfth Shiite Imam] may Allah hasten his reappearance.
islamic Truths Center

Ali bin Abi Thwalib present concept of man in the light of Qur’an and connecting with the same to his own intellectual interpretation in Nahj al-Balagha attractively. Firstly, his abilities to express the Islamic principles in different and fascinating way, and we can see its magical effect throughout the book Nahj al-Balagha. Secondly his quoting from Holy Qur’an along with his own charming style in narration and portraying  broad concept of man which touches all the minute part of one’s life and the sermons remaining without any question due to its deep and clear depiction of different topics. Thirdly, although he describe the concept of man in his own way it never oppose the teachings of Holy Qur’an but accept more strength for his words from Qur’an and other Islamic teachings. In short, Shareef riza done a great job by collecting the same and many scholars describe it and it continues as a major theme for Arabic literary students from university level till today.

In the mid-90s, Lebanon’s Hezbollah movement and the Iranian Ayatollah Khamene’i both banned bloody forms of self-flagellation such as tatbir (cutting the forehead with a sword), calling them backward and un-Islamic. They argued that Shi‘a Muslims ought to imitate Husayn by actively fighting against oppressors rather than passively mourning Husayn’s martyrdom. This prohibition has not been unanimously applied in all Muslim
countries, including Syria, where such practices persisted until the Arab Spring (when virtually all Shi‘a Muslims left the shrine-town where these practices were performed). By closely reading the linguistic, conceptual, and juridical discourses that circulated in Syria in order to justify this position, the paper shows that the performers of tatbir conceived of these rituals in revolutionary, rather than reactionary, terms. By examining the performance and reception of flagellation processions in terms of differing modalities of affect, the paper opens up spaces for rethinking ‘revolution’ and ‘redemption’ in contemporary Twelver Shi‘ism.

A 250 Years Old Person: Statements and Expressions of the Great Leader and Guardian On the Political Combats and Stuggles of Infallible Imams (Peace Be Upon Them), http://alhassanain.org/english/?com=book&id=934, Khamenei, Seyed Ali Khamenei, Supreme Leader

Why is this the earliest commentary on the Quran? Most historians have said that the first commentary on the Quran was made by Ali’s paternal first cousin, Abdullah Ibn Abbas (619-687CE). Yet Abdullah Ibn Abbas claims to have learned the science of interpretation from his older first cousin, Ali.
Once the Sermons, Letters and Sayings were compiled in the Nahj al-Balagha (Path of Eloquence), it should have been recognized as the earliest commentary on the Quran as the Commentary here shows. Ali tells us:
Not a single verse of the Quran was revealed to the Messenger of God which he did not proceed to dictate tome and make me recite. I would write it with my own hand, and he would instruct me as to its tafsir (the literal explanation) and the ta'wil (the spiritual exegesis), the nasikh (the verse which abrogates) and the mansukh(the abrogatedverse), the muhkamand the mutashabih (the fixed and the ambiguous), the particular and the general. He would pray to God to increase my understanding and my memory. Then he would lay his hand on my breast and ask God to fill my heart with knowledge and understanding, with judgement and illumination.

Traduction, introduite et annotée, d'Ibn Taymiyya, « Minhâj al-sunnat al-nabawiyya », édition M. R. SÂLIM, t. VI, p. 382-442, section (faṣl) dans laquelle l'auteur entend réfuter la thèse de la nécessité d'un imâm infaillible avancée par al-Ḥillî dans son « Minhâj al-karâma ».

Apart from the noble Qur’an and the conduct of the Holy Prophet (s), the example set by the immaculate leaders (‘a) provides yet another reason for the importance and necessity of working towards Islamic unity. This article focuses on the way in which Imam ‘Ali (‘a) interacted with the Caliphs after the death of the Prophet (s). Despite having his right usurped, Imam ‘Ali (‘a) willingly offered his assistance and support to the Caliphs in political, economic, military, judicial, and religious matters. His intention was the preservation of the unity and stability of the Islamic Ummah from the dangers of division, disintegration, and destruction. Instead of being a point of division, Imam ‘Ali (‘a) can become the pivot of unity for us today, at a time when the Muslim Ummah is weakened both from within and without.

Keywords: Imam ‘Ali, Abu Bakr, ‘Umar, ‘Uthman, Transaction, Caliphate, Islamic unity, consultation, Ummah

Some critics of Islam try to attack the consistency of the Prophet’s actions, in an effort to show that there are contradictions in the religion. They do this as an effort to delegitimize Islam, thus achieving their goal of spreading disbelief. Islam is far above such accusations, and if one were to take the time to examine the full evidence provided - not just the few excerpts provided by people who are unfamiliar with Islamic study - then they would surely come to the correct conclusion. One such accusation is related to the Prophet’s direction in not allowing his cousin (who was married to his daughter) to marry another woman who was the daughter of the man who was once at war with Islam. These critics say that it does not make sense that the Prophet would prohibit polygamy while it is allowed in the Qur’an, and that his reasoning does not make sense since he was actually married to the daughter of one of the men fighting against Islam. This article will clearly explain why neither reason is comprehensible, even by using the same evidence that is brought up to “prove” the points of these critics.

TR/ING
Öz: Safevi İmparatorluğu'nda yazılan umumi tarihlerin ilklerinden olan Lübbü't-tevârîh, gerek içerdiği erken İslam tarihi bölümleri gerek müellifi Mîr Yahyâ b. Abdullatîf Hasanî Seyfî Kazvînî'nin (885-962/1481-1555) tartışmalı mezhebî kimliği sebebiyle Safevi Tarihyazımı içinde özel bir yere sahiptir. Kazvin'in meşhur seyit ailelerinden birine mensup olan müellifin soyu on beşinci yüzyıl başından itibaren bir yandan Sünnilikleri ile bilinirken, bir yandan da on altıncı yüzyıl ile birlikte Şii İslam kimliğini benimsemiş Safevi hanedanı ile geliştirdikleri iyi ilişkilerle meşhurdurlar. Ek olarak, Mîr Yahyâ Kazvînî'nin kendisi de Şah İsmail (hükümeti, 907-930/1501-1524) zamanında bizzat Safevi ordusuyla birlikte seferlere katılmış ve yakın ilişkileri münasebetiyle Şah Tahmasb'ın (h. 930-984/1524-1576) kendisine "Yahyâ-ı Ma'sûm" diye hitap ettiği bir tarihçidir. Bütün bu ilişkilere rağmen Kazvin Sünnilerinin liderlerinden olduğu suçlaması ile 960/1553 yılında Şah Tahmasb'ın emriyle İsfahan'a sürülmüş olan ve mezhebî kimliği hakkında net bir bilgi bulunmayan Mîr Yahyâ Kazvînî'nin, Lübbü't-tevârîh'in erken İslam tarihi anlatısında nasıl bir tavır takındığı, hangi vaka ve meselelerin altını çizip hangilerini görmezden geldiği, Şii ya da Sünni diskurun hangisini benimsediği tartışılacaktır.

Abstract: Lubb al-tavarikh, which was one of the earliest universal histories written in the Safavid Empire, has a special place in Safavid historiography due to both its section regarding the early history of Islam and the debatable sectarian identity of its author Mîr Yahyâ b. ‘Abd al-Latîf Hasanî Sayfî Qazvînî (885–962/1481–1555). While the descendants of Mîr Yahyâ Qazvînî in the fifteenth century were noted for their Sunni identity, with the rise of the Safavid dynasty and their promotion of Shi’ite Islam in the sixteenth century, they became known for establishing good relations with the Safavid state. Additionally, Mîr Yahyâ Qazvînî himself participated in Safavid military campaigns under the reign of Shah Ismail (r. 907–930/1501– 1524) and was addressed by Shah Tahmasb (r. 930–984/1524–1576) as “Yahya the Innocent/Infallible” (Yahyâ-ı Ma‘sûm). Despite having a close relationship with the Safavid dynasty, Mîr Yahyâ Qazvînî was exiled from Qazvin to Isfahan in 960/1553 by the order of Shah Tahmasb, as he was accused of leading the Sunni of Qazvin. This article discusses how a sixteenth century Safavid historian with an ambiguous sectarian identity, Mir Yahya Qazvînî, constructed the history of early Islam and which issues he underlined, obscured, and/or avoided discussing. Furthermore, I look at whether he adopts Shi’ite or Sunni discourses in his Lubb al-tavarikh.

[For the extended summary of the article in English, please see pp. 95-97]

تناولت في هذا الكتاب: المذهب الجعفري بالبحث التاريخي من جهة نشأة المذهب، وعوامل بروزه، وسماته العامة، بالإضافة إلى الإشكالات البنيوية فيه على مستوى منهج التلقي وقواعد الاستدلال.
وقد طفت بين صفحات الكتاب مجيباً عن حزمة من التساؤلات المنهجية المهمة: ما هو تاريخ نشأة المذهب وظروفه وبنيته المعرفية الأولى، ثمّ ما الذي آلت إليه؟ ومن هو جعفر الصادق وأين يكمن في المدونات الروائية والفقهية التي تمثّل فيها عقيدة وفقهاً وظهوراً؟ وما الظروف الدينية والسياسية التي عاشها؟ وما هي أبرز معالم فقهه وماذا بقي منها؟

Pro-‘Alid sentiment (al-mayl ilā ‘Alī, tashayyu‘) is a prevalent, trans-sectarian tendency (i.e. among Sunnīs and Shī‘īs) to venerate ‘Alī ibn Abī Ṭālib (d. 40/661) and his family. In contrast, Muslims expressing anti-‘Alid sentiment (naṣb) historically viewed ‘Alī and his descendants with contempt. In a literary and social world of binary sectarian characterizations, this dissertation argues that medieval authors conflated early pro-‘Alid sentiment with Shī‘ism.  First, this dissertation examines both the biographies and literary contributions of pro-‘Alids who were marginalized as too “Shī‘ī” centuries after their deaths in Sunnī literature.  Second, it locates and contextualizes the literature of anti-‘Alids who historically opposed pro-‘Alid sentiment and criticized ‘Alī as a heretic and criminal.  Each of these studies documents the contributions, declining popularity and eventual demise of a minority theological tradition in early Sunnism to consider problems related to the politics of identity, history writing, and the formation of orthodoxy.  By the third/ninth century, an emerging Sunnī orthodoxy sought to minimize early partisan divisions within the community by actively criticizing pro-‘Alid and anti-‘Alid tendencies among scholars and rejecting their literary contributions.  Furthermore, influential Sunnī scholars attempted to develop an image of ‘Alī that suited orthodoxy in their ḥadīth collections and commentaries. This study explores the methods in which these scholars rehabilitated ‘Alī’s image from the third/ninth to seventh/thirteenth centuries.

The literary contributions of both zealous pro-‘Alids and anti-‘Alids to Sunnī historiography have largely been lost over the centuries.  Previous research has overlooked the “erased” histories of these groups due to a dependency on later Sunnī meta-narratives that mostly excluded their perspectives.  However, this study demonstrates that many influential texts possess an understudied undercurrent of early authorities who once upheld views of ‘Alī contrary to the sect’s later established tenets.  This dissertation contributes to studies of Muslim historiography, Sunnī ḥadīth, Shī‘ism, and the impact of early theological debates on the formation of communal boundaries in religion.

In Islamic thought, religious and political authority, as well as other kinds of authority (such as moral and social) is firmly grounded in the acquisition and possession of excellences. Therefore, from the early stages of hadīth formation, Shīʿite and Sunni narrators have substantiated the authenticity of leadership and religio-political authority of their desired Caliphs by relating the corresponding virtues (Fadāʾil) of them. The supporters of ʿAlī, comprising a distinct group (i.e: Shīʿa) within the larger Muslim community, were the first to circulate reports which praised his exceptional virtues. Subsequently, the partisans of Abū Bakr, mainly belonging to the Sunni tradition, are then said to have responded with reports of their own which extolled their candidates’ virtues. Thus was launched the Manāqib genre which records, the merits of Abū Bakr and ʿAlī (and of the other Companions as well).
This study will now focus on a yet neglected aspect of the debate in this paradigm: "Purloined Excellence of the Companions". Some of the popular traditions of Fadāʾil of a Companion in one side, has one or more counterparts on the other side. These traditions have a particular role in the early discourse on the construction of religious and political authority, particularly in the dialectics between the Sunnis and the Shi'a on this crucial topic. Surprisingly, some of the Islamic scholars have discerned this forgery and named it as "theft". This paper will now elaborate on how a popular tradition of moral excellence in one side, is copied in the other side, in a way that could be used reversely. Oldest extant hadīth compilations, as well as individual works on the merits of the Companions and biographical and historical works which record their lives, up to the 9th/15th century, will be investigated, in order to shed light on an interesting phenomena in the history of Islamic hadith.

This work looks at the origins of the institution of wilayat al-faqih. Scholarship on this topic traces the institution’s origins to the tenth century when the twelfth Imam went into his complete occultation. This is because the ‘disappearance’ of the Imam put the leading figures of the Twelver community into power and allowed them to create a centralized system claiming to work on behalf of the hidden Imam. This work argues that the origins of the institution should be traced back to the eighth and early ninth centuries when the Imams were still alive. This is because Shi’ite historical sources strongly suggest that the Imam’s were forced to depend on representatives to lead the community and that these representatives became power figures in the community. Moreover, they sometimes acted in the name of Imam while disseminating their own teachings in areas ranging from theology to law.

Abdulbâki Gölpınarlı    1997  yılı eseridir

Nehc’ul Belağa, 239 hutbe, 79 mektup ve 480 hikmetli kısa sözden oluşur. Bu sözleri bu ad altında hicrî beşinci yüzyılın başında bir araya toplayan ve Seyyid Râzî adıyla tanınan Şii âlimi Muhammed bin Hasan Musevîdir.

A version of this paper was originally published in *International Journal of Decision Ethics*, Volume 1, Issue 2, pp. 125-149. Published in 2006, this paper is based on ideas developed several years earlier. It represents an early stab at developing the *philosophical* potential latent within the teaching of the Imams of the AhlulBayt (S) in the context of more contemporary philosophical concerns; in this case via a comparison and contrast with Kant's theory of the "good will". Among other things, this paper contains a rebuttal to C. D. Broad's claim that Kant's argument on the intrinsic goodness of the good will is fallacious.

There are some things the author would change in this paper if it were to be rewritten. For one, the ideas in this article were developed at a time when the perspective of its author (on, e.g. a framework of comparative philosophy, Shīʿī sources) was more under the influence of Henry Corbin. For example, the author's use of 'prophetic', as in 'prophetic sources', has its roots in Corbin. There are other obvious influences as well, each of which needs to be critically revisited and reevaluated.

Corbin was one of the only philosophers to attempt to tap the philosophical potential latent in the teachings of the Imams and to place them in a wider philosophical context. As seminal as his work was and remains, Corbin's framework (one of Meta-Gnosticism) is significantly flawed in certain respects for purposes of situating the thought of the Imams (S). This author is currently working on an alternative philosophical framework.

Much work remains to be done for the research presented in this paper to reach any authoritative conclusions. As the afore-mentioned framework for situating the philosophical intentions of the AhlulBayt (S) becomes more mature, the author may revisit this discussion and bring it up to date. *Inshā Allāh*.

It would be very easy for me to ask, “What is justice?”. However, this question is not easy to answer. One could say that justice is the act of being just or fair, but this explanation really does not provide a definitive understanding of the concept. Equating justice with fairness, while allowing individuals to do justice, does not allow one to understand justice—something I have contended with for a long time. My question is no longer, “What is justice?” because as I read, I understood that I was not dealing with a single virtue. Justice is a complex virtue that gains its character through many other virtues to be further discussed. I studied Woodruff, Sen and Rawls in order to gain some insight into justice but I could only fully comprehend the concept through the teachings of Imam Ali. I have come to understand that there is an outward understanding of justice—the act of doing—and an inward understanding of justice—the act of being just. My goal is to understand if one can have a concept of justice that is developed from one’s morals as opposed to a simple political philosophy.

This amazing paper is about the letter no. 53 of Nahjul Balagha, which was written by the hands of Imam Ali and given to his beloved friend and newly appointed governor of Egypt by the name of Malik al Ashtar. Therein is mentioned how Malik should treat his subjects and how he should deal with the different categories of the society. Imam Ali says "If they are not your brothers in faith, know that they are your brothers in humanity."

This letter has also been mentioned by the ex president of UN, Kofi Annan to the Arab and the Muslim world as a beacon of guidance. At the end part of this paper you will find the famous Dua Kumayl and also what other people have said about the character of Imam Ali. This paper is in the Swedish language and the first of its kind.

For some time there has been a movement to examine cultures from perspectives that challenge the predominant European discourse, which, since the colonial era, has seen 'the Self' (or 'we') as Europeans, and 'the Other' as people from cultures that are not European. Nevertheless, even the more liberal discourses have designated the voice of 'the Other' as 'speaking from the margins to the centre' – 'the centre' being Europe; 'the margins' being outside Europe. This chapter critiques the post-modern approach, as espoused by Fred Dallmayr in his Beyond Orientalism, which posits 'context specificity' as a way of engaging with 'the Muslim Other' while claiming to eliminate any 'hierarchy of power' from either side. The irony of Dallmayr's approach is that engaging with 'the Muslim Other' without acknowledging the hierarchical structure of both existence and knowledge within Islam means that this relationship is still determined by the asymmetrically weighted paradigm of a horizontal meeting of horizons determined by the ideology of post-modern relativism. The prohibition of hierarchy remains a hierarchically determined condition for the meeting of horizons (a condition determined by the European Self). This chapter proposes walāya as an alternative model to the Self-Other dichotomy. Walāya is the basis of engagement, rather than culture, and is inclusive of all human beings. The objective of engagement is not to promote tolerance of different cultures in the secular liberal sense, but 'to come to know one another', as stated in the Qur'ān."

اهل تسنّن تکاپوی بسیار نموده‌اند تا با استناد به ادّعایِ «ازدواج یکی از دختران حضرت فاطمه (صلوات الله علیها) به نامِ أمّ کلثوم با عُمر» آنرا سندِ روابط دوستانه خاندان عترت با عُمَر و در نتیجه موهوم بودنِ هجوم به خاندان وحی و بیت فاطمه زهرا (صلوات الله علیها) اعلام نمایند!!

As it is commonly understood, the issue of Sermon 128 in Nahj Al-Balaqa has always been a matter of debate between Shiite and Sunni schools (Islamic Schools). As this sermon predicts some events in the future as well as some scholars believe that Imam Ali (a) possessed the gift of foreknowledge, some people cast doubts upon the citation of this sermon to Imam Ali (a) and voice the idea that Imam Followers kept trying to attribute this sermon to Imam Ali after these predicted events occurred, and on the other hand some refuse this. The primary mission of this study is to explained doubts upon this sermon and to dispel doubts using credible resources. Thus, data has been gathered through libraries studies and data has been explained using descriptive-analytical research approach. In overall, there seems no reason to doubt that Imam Ali (a) knew and developed his foreknowledge competencies using horizontal learning than vertical learning or instinctively.

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The process of shaping city in medieval                   
The case Qom in medieval                           
Dr.mohammadreza  shahidipak                                                                                                                             

Beginning of the history is beginning of the city and history is started with urban-writing. One of the old cities with Kom ancient history is a city in the heart of Mede known as Qom in Islamic era. Current research is devoted on historical sociology of phenomenon of medieval town. It was conducted on the case of Qom, which the first Iranian local history was written in its name. In fact, exploration of the city is in the form of local and regional history and local history of Qom is in the first Hijri centuries. Local area of the research includes Iran mountains area (    (جبالand local area of Qom in late ancient Sassanid Empire and the time period covers the first few centuries of the Islamic calendar. Its events include late second Hijri century to the third Hijri century, and its specific historical events include events of 198 – 203 Hijri. Local history in the Islamic world traces back to classic book of Qom’s local history. And this reflects the cultural status of Qom in different historical periods in Iran. Historiography of Qom, before and after Islam, is important in shaping historical thought. Qom’s history at the beginning of Islam is part of Islamic history and Shiie History. In the course of conquers, especially Islam entrance to Qom, historians and orientalists wrote much about it. Formation of Islamic city in Qom in is a classical process of emergence of the city in Middle Ages. Establishment of Twelver Shiite city of Qom at the beginning of the third Hijri century is among geographical and historical events. Events in the history of Islam in the East occurred during 200 to 203 Hijri in the form of Marv and Baghdad confrontation in one hand, and on the other hand, the Byzantine Empire and the Abbasid Caliphate. In this decisive moment in the history of Iran and Islam, two migrations occurred which changed the face of Iran and Islam history. This change is outcome of Imam Reza and Hazrat Masoomeh travelling to Iran. Curve of these changes and its outcomes are studied in the following works by the author: “Qom in two first Hijri centuries” (2001), which investigates political, social, religious and economic situation in the first two Hijri centuries, and the process of Islam entrance to Qom in the first Hijri century, “Cultural conditions of Qom at the time of Hazrat Masoomeh arrival to Qom” paper (which was presented in Hazrat Masoomeh Congress in Congress's shrine), “Islamic culture and civilization in Qom in third Hijri century” book,  “History of Qom” book (1999), “Geopolitical agent of city and its formation in medieval city of Qom” paper (which was presented in the Conference of City Geopolitics at Kharazmi University, Tehran), and “Islamic city paradigm” paper (which was presented in the first Conference of Islamic Utopia at University of Isfahan). These works were compiled during 1999 to 2013.  Current research investigates Qom in the view of urban studies. This case stud is actually general reality of medieval city in the urban structure of Qom in the Middle Ages, which is shown using tables, diagrams and studying historical terms of that era for formation of medieval city. This medieval form and paradigm of city was manifested early third Hijri century / ninth AD century in Qom. This manifestation is outcome and result of migration phenomenon and transfer of population mass. Outcome of such migration is transferring Qom city from ancient era city to medieval city. Necessary and skeletal elements were formed in Qom. This face of Qom’s history provides a paradigm for studying medieval city and city philosophy and medieval urbanism. Medieval city studies today is considered as one of the major patterns and models. Research is significant part of medieval studies, and it is one of the key examples of history and civilization of Islamic Eastern nations. It is hoped that current research provides context for research studies on Islamic Eastern history and it is a lesson for those who stole parts of mentioned works.

Critical discourse analysis, as a modern interdisciplinary approach, attempts to read the text beyond words, sentences, and the text itself. It deems the context necessary to understand the semantics of a text from a critical point of view. Its aim is to clarify the structures of power, domination, and political, social, and cultural inequalities. These structures are criticized through rhetoric, syntax, pragmatics, and intertextuality. This paper adopts a descriptive-analytical method to examine the tenth letter of Nahj al-Balagha, which is addressed to Muawiyah, based on Norman Fairclough's critical discourse pattern. This model, theorized in the book Language and Power, redefines asymmetrical social relations. It considers three layers for discourse analysis: description, interpretation, and explanation. In Fairclough's opinion, the social action is shaped by the interaction of these layers. This essay, on the layer of description, studies the text from a formalistic point of view. On the layer of interpretation, it deals with the interaction of text and its context, and explores the elements of power and ideology. It is noteworthy that these elements are reflected in the use of pronouns. The pronoun I, for instance, indicates professional and social responsibility while the pronoun you indicates the differences between Imam Ali's personality and that of his counterparts, namely the Umayyads. The letter mentions the same motives that troubled the Islamic society from the first battle to the Battle of Siffin. Critical discourse analysis reveals the ideological differences between Imam Ali and the Umayyads reflected in its use of elements such as metaphors and pronouns. Furthermore, the article tries to demonstrate that in this letter, the purpose of Imam Ali as the religious and legitimate ruler of the Islamic world was to disrupt the domination and inequality in the structure of tribalism of the Umayyad Caliphate, for otherwise Muslims would face grave difficulties.

Surely the moral perspectives of each persones are affects by mood and habits, family and community education, as well as ontological and theological look has an important role in peaceful or warlike person. Apart from the wars and peace, sometimes depending on the external environment and are imposed but sometimes depended on person moral perspective and his desire and desire for conquest or to be famous for many world leaders ,in the past and present is tempting; But the main question of this research is that: whether any relationship betwinn the view point of Imam Ali "Virtue-oriented of Self-centered Hereafter sighted" and his peaceful personality?

تحاول هذه الدراسة أن تقدم رؤية جديدة في تناول ألفاظ القرآن الكريم
وتعالقاتها الدلاليّة في سياقاتها الفعلية ممّا وسم بالمعنى النحوي الدلاليّ، وهي قراءة
تتمّ عبر آليّة تفاعل المعنى المعجميّ الأوليّ للفظة مع معناها النحوي آخذا بنظر
الاعتبار السياقات اللفظية التي وردت فيها اللفظة موضوع البحث كونها تضيف
لها سمات دلاليّة تجعلها في إطار تتميز به عن أقرب الألفاظ المشتركة معها في مادتها
اللغوية، الأمر الذي يكشف عن خصوصيتها القرآنية.
بدأ البحث بمقدمة عرضت فيها لأهمية الموضوع ولاسيما في الدراسات
القرآنية، ثم انتقلت إلى التمهيد وعرضت فيه لمفهومي المعنى والدلالة والعلاقة
بينهما، ثم عرجت على بيان أهمية سبب نزول الآية القرآنية وما يُعرف ب (سياق الحال
أو المقام( وأثره في بيان المعنى، وتحدثت أيضا عن مفهوم )المعنى النحوي الدلالي)
كآلية مهمة في تحديد المعنى.
وقد عرضتُ للبحث في مطلبين: الأول يتعلق بلفظة (قربى)، والمطلب الثاني
بلفظة (أهل البيت). ويبدأ المسار التحليلي للفظتين عبر تتبُّع معنيهما معجميًا وبيان
التوجيهات النحويّة والدلالة القرآنية لهما عبر السياقات التي وردت فيهما، وختمت
البحث بأهم النتائج التي تم التوصل إليها.


The study attempts to present a new vision in studying the meaning
based on reading linguistic text through a mechanism of the interaction
between the initial lexical meaning with the grammatical meaning and
the word ,it takes into account the verbal contexts ,the research locus,
because it adds semantic features and makes it distinctive from the closest mutual utterances in terms of linguistics , that reveals the Quranic particularities .
The research paper starts with an introduction showing the importance of the subject ,then it tackles the concept of the meaning , the
semantics and the nexus between them. Furtermore the study takes
hold of the revelation reasons , as commomnly known " the actual state
or position" and its influence on meaning. However it manipulates two
lousi ;the first dissects the "kith and kin", the relatives ,and the second
deals with Ahl al-Bayt, Prophet Mohammed posterity .The explication acts
traces the dictionary meaning ,syntactic rules and the Quranic semanitics
through their contexts. Finally the research concludes with the most important results the study reached.

م.د.حسام عدنان الياسري جامعة القادسية . كلية الآداب . قسم اللغة العربية
Lecturer. Dr. Husam Adnan Al-Yasiri Department of Arabic College Arts University of Al-Qadesiya

"Akhbarions" of the 1st and 2nd centuries AH have had lasting effects on the Islamic historiography and the understanding of the Muslims of later centuries. Amer al-Shaabi (28-105 AH) is one of Akhbarions. He, who was famous in the fields of Fiqh and Hadith, and history, has received much attention from Islamic historians. There are contradictory narratives by him about the events and the influential Muslims of the Islamic world. The main purpose of this study is to identify and analyze the contradictions in the narratives of al-Shaabi. The findings reveal that Abu Omar's narrative changed as a result of the socio-political changes of Kufa and the interests of the nobility of Hamdān tribe and his own. These changes fall under three categories. The period of 28-66 AH was influenced by his childhood environment so that we can detect traces of Shiism in his narratives. The second episode of his life began with his separation from Mokhtar's uprising (66 AH) and continued until Ibn al-Ashath's uprising (81 AH). At this stage, he distanced himself from Shiism under the influence of his status in Fiqh and as a reaction to the growth of the Ghulat. Thus, his narratives became anti-Shiite, although he was still a supporter of Ali in this period. The defeat of ibn al-Ashash (84 AH) marked the third episode of his life in which he became devoted to the Umayyad dynasty to the extent that he quoted a story in favor of the Umayyad Caliphate and against Imam Ali.