https://farhangeahlalbayt.ir/ Culture and Practical Behaviour of Ahl al-Bayt (as) en daily 1 Mon, 22 Dec 2025 00:00:00 +0330 Mon, 22 Dec 2025 00:00:00 +0330 https://farhangeahlalbayt.ir/article_235132.html Du‘ā al-Iftitāḥ, one of the most significant Shi‘i supplications recited during the month of Ramadan, carries ideological and identity-forming implications that extend beyond individual worship. Using Norman Fairclough’s three-dimensional model of Critical Discourse Analysis, this study examines the prayer at three levels: text, discursive practice, and social practice. At the textual level, the analysis of vocabulary and syntactic structures shows that the prayer links individual devotion with a collective project of justice through imperative verbs, plural pronouns, and key concepts such as “the ideal state” and “Qāsim al-Jabbārīn.” At the level of discursive practice, the prayer is reproduced within collective ritual contexts and narrative traditions, gaining coherence and legitimacy through Qur’anic and hadith intertextuality. At the level of social practice, Du‘ā al-Iftitāḥ embodies Mahdist ideology, reinforces Shi‘i collective identity, and constructs a dialectical relationship between believers and the envisioned order of global justice. The findings indicate that Du‘ā al-Iftitāḥ is a ritual-political text that functions simultaneously as a devotional, identity-forming, and resistance-oriented discourse, whose interpretation depends on its historical and social Shi‘i context. https://farhangeahlalbayt.ir/article_235563.html In the era of media dominance and the battle of narratives, soft war has become a decisive factor in the cultural stability of societies. Cultural security—constituting the soft dimension of national security—occupies a central place in Nahj al-Balagha. Relying on monotheistic rationality and communicative governance, Imam Ali (AS) presents a model of cultural–social crisis management that can serve as a guide for contemporary political systems in confronting hybrid threats. Using a descriptive–analytical method and based on documentary research, this study revisits the components of cultural security in Imam Ali’s teachings and proposes a step-by-step framework consisting of five elements: recognition, warning, guidance, restoration, and stabilization. The findings indicate that cultural security in the Alawi school rests on three pillars: public insight against distortion, justice in information dissemination, and faith-based social cohesion. Within this framework, Imam Ali (AS) is not only a pioneer in analyzing cognitive seditions but also establishes, through articulating the relationship between faith and awareness, a foundation for an Islamic theory of communicative governance. The civilizational implication of this research is that the Alawi model of cultural security can provide a basis for re-engineering the cultural policy and media system of the Islamic Republic in confronting cognitive warfare. https://farhangeahlalbayt.ir/article_234907.html Given the growing importance of emotion regulation and adaptive control of negative reactions to mistakes in contemporary societies, there is an urgent need to examine religious mechanisms for preventing maladaptive self-blame and enhancing critical thinking. This study aims to investigate the educational teachings of the Ahl al-Bayt (AS) and to explain their role in managing maladaptive self-blame and strengthening critical thinking. Data were collected from Quranic verses and authentic narrations of the Infallibles (AS), and analyzed using a descriptive-analytical method to provide a clear framework for understanding the practical application of these teachings. Findings indicate that components such as active self-awareness, rational and spiritual reinterpretation of mistakes, positive reframing of unpleasant events, responsible self-acceptance, gradual behavioral reconstruction, and hope- and growth-oriented cognitive restructuring significantly contribute to reducing maladaptive self-blame and promoting critical thinking. According to the results, the teachings of the Ahl al-Bayt (AS), by emphasizing realistic analysis of errors and distinguishing between the act of error and the individual’s identity, create a conducive environment for rational, reformative education and conscious decision-making. Overall, the findings demonstrate that education grounded in the conduct (Sīrah) of the Ahl al-Bayt (AS) not only provides moral and spiritual guidance, but also offers a systematic and effective framework for the efficient management of self-blame and the cultivation of critical thinking. https://farhangeahlalbayt.ir/article_235985.html The burial of Hussein ibn Ali (a.s.) and her companions is one of the first issues that attracts the attention of the people of Nazar after the end of the Karbala incident. It is important to examine this issue carefully because Umar Sa'd took all of Imam Hussein's (AS) family captive with him to Kufa. After leaving the battlefield, the bodies of the martyrs were left unburied on the ground. In the Islamic Middle Ages, Shiite scholars paid special attention to this issue; and as a result, they incorporated historical hadiths and narrations into the Shiite heritage. Having stated this issue, the present article is organized with a descriptive-analytical method around the answers to the following two questions: a) What theories were proposed regarding the burial of Imam Hussein (AS) in the Islamic Middle Ages? b) Which of the theories regarding the burial of Imam Hussein (AS) in the Islamic Middle Ages is closer to historical reality? This article examines these three opinions in a descriptive and analytical manner. The first opinion, which has a historical origin, believes that the Bani Asad were responsible for burying the body of Hussein ibn Ali (a.s.) and his companions. The second opinion, which is recorded in the hadith source "Ikhtiyar Ma'rifat al-Rijal", believes that Imam Zayn al-Abidin (a.s.) was responsible for burying his martyred father.The third opinion, which is stated in the book "Al-Amali" by Sheikh Al-Ta'ifa, believes that the Messenger of God (PBUH) was entrusted with the burial of his martyred tribe. Each of the three opinions mentioned is subject to scholarly controversy;However, among these three opinions, the one that seems closest to the truth and reality is the first opinion, which the scholars of both sects agree on. Among the Imami Shia scholars, the Baghdad theologians (the school of theologians and researchers) have considered this opinion correct; and they do not believe that Imam Hussein (AS) will be equipped by the next infallible one. https://farhangeahlalbayt.ir/article_237563.html The book "Basharat al-Mustafa li-Shi'at al-Murtada" by Imad al-Din Qasim al-Tabari was written to document the virtues of the Prophet's Household (peace be upon them), with the virtues of Imam Ali (peace be upon him) occupying the largest portion. This book is used by scholars in religious research and studies related to the Quran and the Prophet's Family, making the validation of its narratives and content particularly important.The aim of this research is to outline the methodology and examine the authenticity of the contents of this book, as well as to present evidence supporting the truth of Shia Islam. The research is conducted through a library-based approach, relying on content analysis after referring to diverse sources and taking notes from them. Upon examining and investigating the content of the book, it was concluded that "Basharat al-Mustafa li-Shi'at al-Murtada" is a reliable work in establishing the status of the Imams and the truth of Shia Islam, as well as in introducing Shia scholars. It predominantly contains well-documented narrations gathered from important sources of both Islamic schools of thought. However, the book does have some shortcomings, such as imprecision in certain hadith wordings and incomplete citations of hadith sources. https://farhangeahlalbayt.ir/article_239653.html   One of the most important ways to promote and disseminate Razavi enlightened culture is through the works of young poets and writers in this field. These poetic works reflect the beliefs, viewpoints, and religious ideologies of both the poets and the society they belong to. Therefore, analyzing such poems can serve as a valuable source for extracting these underlying ideas and ideologies. In this article, selected tools of discourse analysis are employed to examine contemporary Razavi poetry. The analytical framework adopted in this study is Van Dijk’s model of discourse analysis, with particular emphasis on two major components: semantic macro-structures and local meanings. The analysis of the poems revealed ten general domains within the semantic macro-structures. Some of these domains relate to the characteristics of Imam Reza (AS), while others pertain to the attributes and features of pilgrims. In addition, several instances of cognitive metaphors were identified, in which abstract concepts are mapped onto concrete domains. The findings indicate that, when referring to Imam Reza (AS), four main lexical and conceptual domains are predominantly used. Finally, an attempt was made to extract the mental model of pilgrimage based on the identified semantic macro-structures and local meanings. https://farhangeahlalbayt.ir/article_241261.html Pragmatics, which emerges in approaches such as speech act theory, is a subfield of linguistics. Among the most famous classifications of speech acts is the model proposed by John Searle. He divides speech acts into five main categories: representatives (assertives), directives, expressives, commissives, and declarations. Although this classification is considered the most effective model presented regarding speech acts, it is by no means exclusive, and there are no precise boundaries between instances of acts. This is because a speech fragment in the context of a text can encompass various types of speech acts, or the perceptions of recipients may differ. In this study, the text of Supplication 47 of the Sahifa al-Sajjadiyya is analyzed using a descriptive-analytical method based on Searle's theory of speech acts, which can help the audience better understand the goals and the extent of the prayer's impact on the spirit and psyche of the readers. The frequency of each of the different speech acts and their causes are also examined in this research. The results of the research suggest that among the speech acts used in this prayer, the directive speech act has the highest frequency among other acts. Expressive acts rank second, and representative acts rank third. Commissive acts have a smaller share in this prayer, and declarative acts have no significant place. https://farhangeahlalbayt.ir/article_241703.html A supernatural act performed by a saint is called a Karamat, as opposed to a miracleperformed by the Prophet. In addition to the infallible (AS), scholars and mystics have also had Karamat. The issue that the study addresses is the typology of the genre of Karamat. In order to achieve the goal of the study, which is to more determine the subtype under which Karamat are classified, the study and examination of Karamat as a narrative is the focus of the study, and its structures and themes are analyzed. The body of research includes four miracles from the miracles of Imam Reza (AS): 1. The twenty-second miracle from the book "Wasile al-Ridwan" 2. The eighty-fifth miracle from the book "Wasile al-Ridwan" 30. The twenty-first miracle from the book "Wasile al-Ridwan" 4. A miracle from the book "Wasile al-Ridwan" The questions intended to be answered are: Which of the characteristics of the wonderful or amazing literature can be recovered in these miracles? What are their underlying themes and what elements are they composed of? In which literary genre and with what characteristics can they be classified? The results show that the miracles consist of three states of initial equilibrium, disruption of equilibrium and re-equilibrium, and other elements that make up the narrative such as the narrator, linear narrative, and They are composed of retrospective narratives. https://farhangeahlalbayt.ir/article_242247.html The peace treaty of Imam Hasan (a) with Mu'awiya I stands a pivotal juncture in his life, a subject that has elicited diverse interpretations from historians. The sermon (khutbah) delivered by Imam Hasan (a) during this treaty serves as a key primary source for investigating the rationale behind this agreement. Within it, by articulating distinct discursive orders, he argued for his status as the legitimate leader and revealed the condition of his contemporaries. This inquiry employs the interdisciplinary discourse analysis method of Laclau and Mouffe to demonstrate that Imam Hasan’s sermon synthesizes four discursive orders: creedal-ritualistic, political, historical, and theological. Among these, the historical discursive order is foregrounded to affirm and illuminate the identity and status of Imam Hasan (a), while the other discourses are consciously positioned to serve this historical framework. Specifically, through two key discourses i.e., "enumerating the virtues of his grandfather and father" and "elucidating the status of himself and his Ahl al-Bayt (a) in the Quran and Prophetic tradition" both of which rely on transmitted sources (naql), Imam Hasan (a) substantiated his position of Imamate during the peace treaty with Mu'awiya. The integration of logical reasoning, Quranic verses, Prophetic hadith, and criticism of Mu'awiya and his supporters renders this sermon a historically influential text. https://farhangeahlalbayt.ir/article_242591.html Nahj al-Balagha, as a coherent system of Imam Ali's (a.s.) words, resulting from the divine and guardianship system of the Holy Prophet , has always been the subject of reflection by Muslim and even non-Muslim thinkers. In this regard, examining the approach of Imam Ali's (a.s.) letters to the people as an important political-ideological trend and also discovering the meaning of their text in the underlying layers is important for preserving the Islamic society. The present study, using a descriptive-analytical method in accordance with a persuasive approach in Aristotle's theory of persuasion, seeks to answer the question of how the persuasive approaches in Imam Ali's (a.s.) letters to the people of different regions can be analyzed in the apparent sense with the Aristotelian triangle of ethos, pathos, and logos.The seven letters of the Commander of the Faithful to his audience in proving the central right of the Imam and refuting the approach of the opponents with credibility in expressing the truthfulness, truthfulness and audience recognition can be analyzed in the atos approach, in another area with the benefit of emotion, the component of encouragement, reminder and threat. In the position of pathos in the letters of the Imam, it is clearly evident. In addition, the use of the logic of logosic rational arguments is another aspect of persuasion, which is the achievement of the present research in discovering the persuasive approach of Imam Ali (a.s.) in accordance with the classical Aristotelian theory in dealing with the people of different regions https://farhangeahlalbayt.ir/article_242820.html This study examines certain narrations found in Sunni hadith sources that present an image of the Prophet’s conduct and moral character incompatible with the ethical biography reported in the Qur’an and authentic Sunnah. According to these traditions, the Prophet (peace be upon him) allegedly cursed, reproached, or invoked harm upon some individuals without a clear cause, and later sought forgiveness for them. The significance of this research lies in the fact that such narrations not only contradict the definitive teachings of the Qur’an and the infallible character of the Prophet (peace be upon him), but also appear to have been fabricated by particular ideological–historical movements to achieve doctrinal objectives—namely, to neutralize or justify reports in which the Prophet criticized certain individuals and notorious families in Islamic history, such as the Umayyads. Using a descriptive–analytical method and a critical approach, this paper investigates a representative example of such traditions from both the perspectives of chain of transmission (isnād) and content (dalālah). The findings indicate that the hadith “lā ashbaʿa Allāhu baṭnahu” (“May God never fill his stomach”)—purportedly uttered by the Prophet regarding Muʿāwiyah ibn Abī Sufyān—is transmitted through an apparently sound chain and cited in primary Sunni sources. However, since its content conflicts with widely accepted Sunni beliefs about Muʿāwiyah’s status, Sunni scholars have resorted to unfounded reinterpretations and have overlooked historical evidence to reconcile the discrepancy.