نشریه پژوهش های نهج البلاغه
سال بیست و دوم شماره 2 (پیاپی 77، تابستان 1402)

One of the most essential characteristics of a human being is his ability to be trained, as human beings need education to evolve. A type of education can develop a person that, in addition to designing and identifying precise and practical methods, always observes the challenges and pathologies of education. Knowing the pathology factors determines the rules governing the nurturing process. Considering the sensitivity of childhood and the scope of the child's ability to be educated by the parents, and the inseparability of the educational methods from the emotional states, motivations, and perceptions of the parents, the pathology of the personality and behavioural characteristics of the parents will play an influential role in increasing the efficiency of child-rearing. The current research aims to investigate the pathology of child-rearing based on contextual and behavioural factors of parents, according to Imam Ali (AS), with a descriptive, analytical, and conceptual approach. Regarding contextual factors, Imam Ali (AS) emphasizes parents' knowledge and belief dimension and considers the essential pathologies of education to be related to this field, which affects different emotional, moral, social, and spiritual aspects of child-rearing. In the behavioural dimension, most pathologies are related to imbalanced or destroying behaviours due to neglecting them. Therefore, without paying attention to the attitudinal and spiritual dimensions of the parents and correcting their cognitive weaknesses, child-rearing will still face severe pathologies and challenges.

The concept of divine supervision is one of the essential topics that has a fundamental application in humanities and the foundations of epistemology. In the political and religious sermons of Nahj al-Balaghah, attention has been paid to the concept of divine supervision and its types. Therefore, the present study uses the descriptive-analytical method to investigate the types of divine supervision and its various words in the political sermons of Nahj al-Balaghah. In this review, an attempt will be made to analyze and recover the different types and areas of divine supervision according to the space and socio-cultural structure of this sermon; finally, what authors obtained from this analysis is that Imam Ali (AS) in Nahj al-Balaghah presented divine supervision from a dual perspective. First is public supervision, which includes God's supervision over all humans, and the other is God's special supervision, which is dedicated to rulers, agents, and politicians. These supervisions are expressed with specific goals and vocabulary in these sermons. In the end, a comparison is made between supervision in Nahj al-Balaghah and the 360-degree feedback process.

Heresy is a problem that has engaged many religions. How Islam and divine leaders dealt with this issue and have been able to mention the dangers of heretics to their audience is the subject of this article. Qur'an and Nahj al-Balaghah, which are written collections of divine teachings, have identified the heresies and explained the solutions. In Nahj al-Balaghah, Imam Ali (AS) mentioned heresy as one of the most important religious and social evils and considered it changing God's commandments according to the heart's desires and the soul's whims. This comparative article aims to study the issues caused by heresy and its solutions in the Quran and Nahj al-Balagha. The findings of this research showed that Ahl al-Bayt (PBUH), after the Prophet (PBUH), who were and are the leading expositors and interpreters of religion and the Qur'an, were trying to guide people's beliefs with their explanatory behaviour. This research showed that the main problem of heresy is that it has changed people's beliefs to the extent that it can create a new religion.

Faith has two parts. The first part is faith in truth, which is the knowledge of the heart, confession by the tongue, and action by the foundations (patience, certainty, justice, and jihad). The second part of faith is disbelief, which has several divisions, including temptation, curiosity, hostility, controversy, deviation from the truth, stubbornness, enmity with the truth, and incompatibility. It is necessary to understand faith fully and to know disbelief and skepticism and their principles and consequences. Faith belongs to religion and obedience, and knowledge of religion is accompanied by belief and practical commitment. Faith is the confirmation of the Islamic propositions, i.e., faith in God, the knowledge of unseen, angels, the Prophet (PBUH) and the previous prophets, the Qur'an and the Book of God, Imamate, and resurrection, which is related to practical wisdom and ethics, and it is an audible knowledge that must be agreeable and based on nature. Sincere faith is sure in what is with God. The ultimate goal of this type of faith is the perfection of a person's soul in acknowledging God's monotheism and trust, which is called pure faith. In this article, the authors investigated the nature and essence of faith in the description of Nahj al-Balaghah by Ibn Maitham Bahrani in a systematic, thematic, and descriptive method.

In the criminal policy originating from the seeerah of Imam Ali (AS), human growth and excellence emerge in the light of preventing crimes and deviations. In other words, eliminating the opportunities that cause corruption leads to a person's guidance and perfection and access to true worship and happiness. In this research, using descriptive and analytical methods, it is concluded that social preventive policy is represented in two dimensions in the seerah of Imam Ali (AS). In the individual dimension, the role of belief in monotheism, piety, and moral orientation is essential. In the governance dimension, attention is paid to promoting virtue, preventing vice, and informing people about crime prevention. On the other hand, situational preventive policy exists in two official and unofficial dimensions, and its purpose is to balance the members of society and exclude crime-causing elements.

The extra-textual doubts about Nahj al-Balaghah have been prevalent since the past. Nowadays, manipulating this book to discredit Shia beliefs is a common method among those who believe in doubt. The most important doubts of Nahj al-Balaghah are formed around the issue of Imamate and denying the documents to prove the rule of the Imam. Through citing some sermons and letters of Nahj al-Balaghah, doubters are trying to state that some of Hazrat Ali's actions and sayings in this book reject the appointment of his Imamate by the Prophet and expressions used in the praise of the past caliphs in Nahj al-Balaghah show the approval of the previous governments by the Imam Ali (AS). The authors of the present article aim to analyze the credibility of the statements of this group using Nahj al-Balaghah and historical documents. To achieve the desired goal, the authors investigated the foundations of government formation based on the three rights of life, freedom, and dignity according to Nahj-al-Balagha and the Quran. Based on the conducted studies, from Hazrat Ali's point of view and Nahj al-Balaghah, not only the caliphs' governments severely threatened the triple rights of the Hazrat and his family but also deprived people of their rights in different ways. The main goal of this article was to examine the compatibility of the words of the Imam (AS) in observing divine and human rights, including the right to life, freedom, and dignity, with the performance of the caliphs.

The quality of bayt al-mal distribution is one of the crucial issues in the Islamic system, and its fair distribution can create economic justice, public welfare, and social security in all strata of society. The present study aims to answer that Imam Ali's (AS) seerah in the administration of justice in the distribution of the bayt al-mal was based on which foundations and principles? To answer this question, the problem was investigated by reading the relevant books and in a descriptive-analytical way. In this research, after investigating the method of performance of Imam Ali (AS) in distributing the bayt al-mal, we concluded that Imam was able to direct the expenses of bayt al-mal with his unique knowledge. So, homogeneous economic growth was available in social classes, and this growth was not accumulated in a specific stratum. Imam aimed to grow all social classes and strongly avoided the concentration of wealth and the creation of social gaps. In this regard, Imam used to pay the shares of different classes of people from bayt al-mal equally according to their work criterion, need, and expediency.

One of the most important secrets of the Quran's immortality is the adaptation and spreading of the contents of the verses to new examples over time. This action is referred to as the rule of generalization and adaptation. Amir al-Mu'minin (PUBH) has used this rule in his sermons and letters. The importance of conducting this research is that, so far, the cases that Amir al-Mu'minin has generalized and adapted in the contents of Nahj al-Balagha have not been extracted and analyzed. So, the present study, through the descriptive-analytical method, investigated types of generalization and adaptation in Nahj al-Balaghah narrations. The result of the research indicated three types of generalization and adaptation in Nahj al-Balaghah: the esoteric meaning of the verse over time, the general meaning of the verse over time, and the complete general meaning of the verse over time.

One of the topics studied in stylistics is the study of the rhythm of a literary text. In other words, the phonetic layer of a literary work examines the phonetic units and the expressive function of sounds in a context. The 31st letter of Nahj al-Balaghah is worth pondering not only because of its content but also because of its rhythm. In this letter, the magical vocabulary and the use of sounds appropriate to the theme have created the stylistic feature. The phonetic structure of this letter and the harmony between the phonetic meanings and the feelings of Amir al-Mu'minin have a stunning effect on the soul and psyche of the reader. The present article, with a descriptive-analytical approach, and in some cases using statistical methods, analyzes and examines the main rhythmic elements in the 31st letter. The most important result of the current research is that Imam Ali's letter to his son had a unique linguistic texture. Also, the unique phonetic features of the words used in it, along with rhyme, repetition, and other verbal features such as puns and oppositions, as well as the morphological structure of words, have made it musical.

Semiotics is a research approach that investigates signs and understands the concepts and hidden meanings in the text. Pierre Giraud's social semiotics focuses on identity signs and social customs that belong to people and shows the groups and their relationships. Through understanding the concepts, this theory reflects the hidden meanings of the signs and differentiates beliefs and thoughts. The two letters of Amir al-Mu'minin (PBUH) to Uthman ibn Hunayf Ansari have a suitable capacity for social semiotic studies and provide a clear reflection of the issues of that era. The present research, using Pierre Giraud's theory, seeks to answer the basic questions regarding the various components and social signs in the letters of Amir al-Mu'minin (PUBH) to Uthman ibn Hunayf. It also aims to indicate the effect of these signs on the actions of the Imam (AS), the actions of his servants, and the prevention of the agents' corruption. The diversity of social signs in the letters, Imam's attention to the class conflict between inferior and superior people by mentioning the identity and society categories, and his special attention to the social, cultural, moral, and religious content are the most important findings of the research. Also, the most important signs of identity in these letters are clothes, nicknames, places, and morals, and the most important signs of social etiquette include categories such as food and the tone of the Imam's speech.

The theory of rationality and spirituality, along with the emphasis on harmony with the inevitable realities of the modern world, negates the effectiveness of traditional religion in calming and reducing pain. This theory, which believes that a person cannot live a good life without spirituality, has replaced traditional religion with rationality and spirituality. Considering the deep and comprehensive spirituality of Nahj al-Balaghah, this question is raised: to what extent are the foundations of the theory compatible with the spirituality in Nahj al-Balaghah? The answer to this question was investigated and evaluated using the analytical-inferential method by studying Nahj al-Balaghah and searching for related words. The result obtained from the analysis of the cognitive knowledge, cognitive ontology, and cognitive value of the theory's indicated that rationality and spirituality has confused understanding of some fundamentals by ignoring the ambiguity and contradiction. However, it has some points in common with spirituality in Nahj al-Balaghah. Yet, because of the inability of theoretical reason to recognize metaphysical concepts like God and the suspension of belief in practical reasoning, this theory cannot reach the level of spirituality of Nahj al-Balaghah in terms of fundamentals and achieving maximum peace and pain reduction.