جستجوی مقالات مرتبط با کلیدواژه "nahj ul-balagha" در نشریات گروه "علوم قرآن و حدیث"

Body language is one of the most important communication tools of human society, which people use to express different emotions and meanings. The role of body language in the context of literary texts to discover purposes and conceptual data and literary arrays embodied in body language; It is remarkable. The book of Nahj al-Balagheh is full of literary arts and verbal subtleties. In this article, the topic of body language (hand) in Nahj al-Balagheh is investigated in terms of conceptual-rhetorical implications in a descriptive-analytical way. Among the conceptual and rhetorical meanings used in the words of Imam Ali (a.s.), we can include expressions of helplessness, insisting on disobedience, declaration of allegiance, avarice, cursing, the amount of blessings and forgiveness, preparation for Attacking, acceptance of allegiance, regret and regret, assistance and harmony, sadness of separation, regretful impatience, expressions of regret, seriousness and tirelessness in demanding, distance between right and wrong, being defeated and being wrong, metaphor., simile, allegory, irony and adaptation.

Ensuring individual and social human rights, including the right to citizenship, the right to selfdetermination, freedom of expression, freedom of thought, etc., are among the issues that are emphasized in the views of civil society. Most of these rights can be seen in the logic of Nahj- ulBalagha. In this article, using a comparative method and conceptual analysis, while comparatively examining the theoretical approaches of "civil society" with the teachings of Nahj- ul-Balagha, he seeks to find an answer to the question of whether according to the teachings of Nahj al-Balaghah Faith and practice of religious duties, also appreciated the duties of civil society and created a kind of harmony in religiosity and the equipment of civil society? Also, from the point of view of Nahj al-Balaghah, is man in a religious society only obliged to carry out religious orders or rights such as the right of citizenship, freedom of speech, freedom of thought, the right to self-determination and the right to control rulers, which are emphasized in civil society? on the research findings, it can be said that, a logical relationship can be established between the concept of civil society and religious society.

The collection and recording of the sayings of the religious leaders has continued from the time of the issuance of the hadiths until today. In the meantime, the words of Imam Ali (AS) have been very important and significant works have been presented in compiling and compiling it. Seyyed Razi's Nahj-ul-Balagha is the most central and noteworthy work in this field, which has been considered by Shiites and Sunnis throughout history. Shiites and many Sunnis believe that the sermons, letters and ḥikma of Nahjul-Balagha were definitely issued by Imam Ali (as). At the same time, some Sunnis, especially among contemporaries, have expressed doubts about Nahj-ul-Balagha. "Sabri Ibrahim AlSayed", an Egyptian and contemporary Sunni scholar, is one of the lesser-known skeptics of Nahj-ul-Balagha. With the aim of reviewing Nahj-ul-Balagha, he released a new version of Nahjul-Balagha entitled " Nahj-ul-Balagha is a new, verified and documented copy that contains what has been proven to be attributed to Imam Ali (may God be pleased with him) in terms of speeches, messages and ḥikma ". By intervening in the text of the original author, the researcher has divided the product of Seyed Razi's efforts into five parts. By damaging the document and the text of Nahj-ul-Balagha, he has removed four parts of it by 5.45% and has not accepted their attribution to Imam Ali (AS). Finally, this edition was compiled and published with 114 sermons, 52 letters and 125 hikmas. The present study describes, analyzes and critiques the work of "Sabri Ibrahim" and his intellectual principles using a descriptive-analytical method. The results show that the researcher has not adhered to the scientific criteria of text research and has omitted the original text. Religious and sectarian prejudice in this work has brought about inappropriate fragmentation. Seyed Razi's description has also been deleted or moved. For sermons, letters and ḥikma, new numbering has been done and diacritic is also incomplete and also the researcher's classification is not in complete harmony with the content of the book.

The study and research of Islamic civilization, which is one of the most important historical periods, is possible only by identifying and explaining its pillars. Islamic civilization is based on several pillars, which include the Holy Qur'an, the Prophetic tradition, the Alawite teachings, the sciences and civilizations of other nations, and finally initiative and innovation. This period of historiography has unique features such as: monotheism, rationalism, humanism, tolerance, striving for a balance between materialism and spirituality. One of the important foundations in the formation of the state and the continuation of civilization in the context of Islam is the Alawite teachings. One of the sources of these teachings is Nahj-ul-Balagha, in which various solutions have been stated for the establishment of the Islamic state, which is necessary for Islamic civilization, and the proper management of society based on scholastic and human principles, and the characteristics of Islamic civilization in various individual and social fields have been explained. The present study seeks to explore the characteristics of Islamic civilization from the perspective of Nahj-ul-Balagha in a descriptiveanalytical manner. The findings of this article indicate that the sermons, letters, political and moral orders of Imam Ali (AS) in Nahj-ul-Balagha have characteristics such as monotheism, social and economic justice, meritocracy and pious management, social and political participation of the people is vital to establish Islamic civilization

Social destructive phenomena appear in different forms and have different factors. Among these factors is political chaos and turmoil, which is interpreted as "human seditions". Such seditions cause the deviation of society and endanger its mental health. During the time of the Amir al-Mu'minin, human seditions spread from all sides and he tried to shine light on the invisible angles of all kinds of seditions and remove the mask from their faces. Therefore, the purpose of this study is to study the orders of the Amir al-Mo'menin (AS) and practical strategies to deal with human seditions. This research, which has been written in a descriptive-analytical method, can explain human sedition in "Nahj-ul-Balagha", differentiate between seditions with a historical perspective, and also introduce the centers of human sedition, examples, tools and ways to deal with this problem. Be path-breaking. The results show that Imam Ali (AS) had several human seditions and that Imam in speech and action determined the way out of these seditions. The importance of the subject under study in explaining human sedition is to provide objective examples and strategies to deal with it.

Understanding the attitudes and conceptions of any person about himself or herself, which is known as "self-concept", is a fundamental and psychological structure in the lifestyle and has a profound impact on one's intellectual and social growth and development and on his or her education and training. In a way that the root of all human actions and behaviors traces back to his or her self-concept and the more intrinsic value and validity of the human being, the less influenced by external factors. On the contrary, many people are captured and imprisoned in their negative perceptions. The purpose of this paper was to analyze the sermons, letters, and aphorism of Nahj ul-Balagha with a descriptive-analytical approach, relying on the strategy of "Data Theory" to gain Imam Ali’s self-conception in relation to others. One can find, from what is gathered from his remarks in Nahj ul-Balagha on this topic, a good criterion to validate the accuracy of the claims of opponents and supporters who exaggerate. This helps us to be creative, efficient and self-actualized and be aware of our intrinsic nature and personality by introducing the unknown aspects of his personality to adhere his way and method, and by describing him as a person who presented the most successful and most effective educational method.

The discussion of divine attributes considered as one of the important philosophical and theological topics. There are various views among Islamic thinkers about divine attributes. Among Islamic narrations, the words of Imam Ali (AS) are of great importance and value. In the present article, the words of Imam Ali (AS) in the first sermon of Nahj-ul-Balagha has been expressed in descriptive-analytical methods and the rational approach of Imam (AS) in explaining and proving the divine attributes has been extracted. In the end, has been concluded that he has used the adjective "God is infinite" in proving the positive attributes and the adjective "the limitation of creatures" in denying the negative attributes. Also, in some cases, by using the rule of "knowing things with their opposite", they have proved the opposite of the attributes of creatures to God. The most important attributes that Imam Ali (AS) has explained are:"Absence of composition in God", "Monotheism", "Sincerity or denial of superfluous attributes", "Being old", "Creator without need of tools", "Aware", "Unique", "Knowledge before creation", "Creator without need of "Pattern", "Creator without the need to think", "Surrounding beings", "Knowledge of beings".

Man's attitude and vision towards the world affects the materialistic and spiritual dimensions of his life and has a fundamental function in his tendencies and actions. One of the notable sources to obtain the correct insight, is the statements of Imam Ali (AS) in Nahj-ul-Balagha; because his words, without any obligation and using literature and figures of speech, seeks to provide abstract images such as the concept of the world. The present study, with a descriptive-analytical method and in order to investigate the prominent cases of simile, metaphor and irony of “the world” in Nahj-ul-Balagha, seeks to analyze the rhetorical depictions of Imam Ali (pbuh) of the world. According to the results of the research, based on recognizing the taste of the human species that tends to be dependent on the world, Imam, by using simple creatures and events that are accessible to the audience, excites people's literary taste with rhetorical illustrations; and calls their minds free from prejudice and biased attitudes to think about adopting the right vision, inclination, and action about the world.According to the results of the research, based on recognizing the taste of the human species that tends to be dependent on the world, Imam, by using simple creatures and events that are accessible to the audience, excites people's literary taste with rhetorical illustrations; and calls their minds free from prejudice and biased attitudes to think about adopting the right vision, inclination, and action about the world.

Tolerance is one of the superior characteristics of man that God Almighty has introduced this characteristic in the Holy Quran as his blessing and kindness. The purpose and necessity of this research is to introduce the model of tolerance and the manner of that Imam for political, social and military statesmen. The present study focuses on the analytical subject of an example of political and military tolerance in the life of Imam Ali (AS), which has been used by collecting information from the method of filing and studying library and descriptive analytical sources. The achievements and results of this research in the examples of tolerance are: His tolerance with the caliphs before him such as consulting in political and military affairs, mediation and examples of his tolerance against the opponents of the government (Companions, Safin and Kharijites) such as not starting the war, not pursuing Fugitives are not killing prisoners and so on.

Although modern philosophy, biology, and psychology have expressed points on the gender-based differences of women and men, these teachings cannot explain all aspects of these differences and their functions. Therefore, since the gender-based difference between women and men and its educational functions have been emphasized in religious teachings – especially those of Nahj-ul-Balagha – it is necessary to review and re-explain this issue based on these resources. To this end, this article rereads the gender-based difference between women and men and its educational functions based on Islamic knowledge, especially that of Nahj-ul-Balagha, and gives in a new interpretation of it. The findings indicate that women are different from men in three arenas, namely physical, psychological, and spiritual aspects. Moreover, these three sets of differences manifest different and diverse educational functions in women, including functions related to beauty and softness, appropriate occupation, fineness and art, sympathy and peacefulness, excitement, kindness, wisdom, and social collaboration.

In every society family is taken to be one of the most important foundations. Due to its key role in society and its effects on individual and social exaltation, family has been overemphasized in our ideological doctrine. Family exaltation, in my view, is in fact two-fold: this-worldly and afterlife. Families, however, are subject to various threats that can endanger and weaken the family foundation and undermine its exaltation process; therefore, it is of paramount importance to maintain this social foundation and protect it against all potential harms. This descriptive-analytical study traced family as an influential force for an individual’s life style and exaltation in Nahj-ul-Balagha.  Moreover, this study explored the threats to family foundation from economic, cultural, and social perspectives. Based on the findings, certain strategies are recommended to be deployed to encounter such threats in light of the religious teachings in Nahj-ul-Balagha. It can also be concluded that confronting these threats calls for divestment and commitment approaches. Adopting the former would make the family untainted with these threats and employing the latter would contribute to the family exaltation in all the above-mentioned aspects.

Wisdom is evidently a matchless ability that human beings have been endowed with. If continually in possession of such an invaluable gift, human beings can give more integration to their life while observing their eminence. Seeking wisdom has been underlined and ignoring it has been reproached in religious texts. Evidently, wisdom is likely to be degraded by destructive attractions with which human beings are surrounded. In the present study, which is focused on Imam Ali’s (PBUH) speech in Nahj-ul-Balagha, the following questions have been raised: How wisdom is treated by Imam Ali? What threats might undermine wisdom according to Imam Ali’s guidelines? What strategies have been put forward by Imam Ali to salvage wisdom from its destruction? Employing a descriptive-analytical approach, lust, arrogance, stubbornness, long-lasting desires, whims, joking a lot, temperament, chaos, light-heartedness, occasional silence have been singled out as the components causing severe damage to wisdom while courtesy, the invocation of God, seeking knowledge, seeking counseling, and following guiding lights have been traced as elements which are taken to offer more strength to wisdom.

the influence of the principles and teachings of Islam on the texts of mystical literature is obvious. Meanwhile, nahj al- Balaghah has had a great impact on mystic poets and many of them have tried to benefit the nahj al- Balaghah and its transcendental teachings based on their level of understanding and ability. Sanai is a poet – mystic who has been influenced by his works especially in the mystic system of  Hadighat al- Haghighah of nahj al- Balaghah and the extent of this impact is contemplative as far as can be acknowledged nahj al- Balaghah has been on of the most important exmaples and ideas of his thoughts in the field of mysticism. Therefore, in this passage, in order to adaptive method the meaning of God in relying on the words of Imam Ali (as) in Nahj ul-Balaqah and the ideas of the wise Sanai's Hadighat-ul-Hadiqah, we must adapt it. The results of the research show that The impossibility of full recognition of God and the inability of reason and senses in the knowledge of the God, The Impossibility of God's Sight, concepts such as the restlessness and unlimited duration of God, the negation of the Creator's physicalness, the lack of a tool in creation, the inability of reason and senses in the knowledge of God, not being seen with the eyes... are among the commonalities of the thought of Imam Ali (as) in Nahj ul-Balaghah, and the opinions of the wise Sanai in the Hadighat-ul-Hadiqah, one in the form of an oratorial prose and the other in The poem has been revealed.

Nahj-ul-Balagha and its invaluable teachings have a moral position. All the speeches of Imam Ali in different domains are based on ethics and reasoning. Attention to the end and the results of ethics is expressed in a number of ways in Nahj-ul-Balagha. Also, teleology is one of the normative ethical theories that search for the criterion of value and moral obligation in the results of an ethical practice. In the moral school of the Imam, among the indicators of teleology are: and indicators of finalism (teleology) consist of relationship between moral codes, the fruits that are due to the necessity of doing things and the necessity of those acts and exhortations, including auditing and the existence of rewards for action. On the one hand, with the existence of ethical finalism propositions in Nahj-ul-Balagha, it has never been used to gain more profit from wrong ways. In this article, employing a descriptive method, the factors mentioned in the speeches of the Imam have been studied from the perspective of Nahj-ul-Balagha.

One of the main goals of the critique of old texts, which is the basis of studies in different religions, is to find the author and owner of the text. Nahj-ul-Balagha is a book whose historical identity has long been the target of Shiite and Sunni critique. This research explores the critique methodology of this text. The method of criticizing the text of Nahj-ul-Balagha, due to its unique characteristics, can be presented in three general stages of narrative critique (redaction criticism), critique of the sources and documents (source criticism), and critique of the style (form criticism). However, only the outcome of these three stages and their aggregation can be considered a real and reliable critique of the text. Regarding the monotheistic sermons, although each of the stages of the critique of the text has a different consequence, combination of these stages admit the truthfulness of the attribution of these sermons to Imam Ali (PBUH). Eliminating the drawbacks, such as single-stage perspective, unfounded criticism, repetition of previous claims, disregarding the possibilities of meaning, and reducing historical critique to traditional one will improve the method of criticizing the text. Using analytical method and considering the historical critique of sacred books, the present study attempts to provide a suitable and comprehensive model for criticizing the text of Nahj-ul-Balagha.

Although there is still controversy surrounding the nature, definition, and application of the concept of equilibrium, it is one of the fundamental concepts in translation studies. Due to the wide variety of texts in terms of their aims and styles, balance cannot be judged as a general relation between the original text and its translation. In translating a text, or specific sections of it, the translator must determine what kind of balance has to be struck. Since metaphor is an aesthetic structure in its translation, aesthetic balance is of paramount importance. The aesthetic balance means preserving the communicative value of a metaphor in its translation in terms of the degree of interpretation and presence of the audience to discover its ambiguity. The present study, employing a descriptive-analytical method, examined three popular translations of Nahj-ul-Balagha and came up with the following

first, the literary features of metaphors are translated into the target language under the condition that the translator reads, like the reader of the original text, along with intellectual reflection and challenge; second, the ambiguity in metaphor is the factor that prompts the curiosity of the audience to intimately understand the meaning and image of the metaphor, third; literal translation is recommended for metaphors with intercultural implications; proverbial metaphors are suggested to be replaced with some communicative value in the target language; other metaphors, however, might be translated into similes.

Parallelism is a linguistic behavior frequently used in the eloquent sermons of Nahj-ul-Balagha. Therefore, examining and explaining factors leading to parallelism can reveal part of the magic of this systematic and eloquent masterpiece. Rhymed components, lexical parallelism in different types of rhymes and syntactic parallelism of sentences have brought this success. In the present study, descriptive-analytic approach was adopted to examine the contributing factors to rhythm and harmony in Emam Ali’s Jihad sermon. The findings revealed that the sermon is rich with respect to different harmony generating elements. It is evident that Amir-al-Momenin (PBUH) has utilized various types of parallelism, particularly phonological one and overt music resulted from different types of rhymes and also covert music developed from repetition, symmetry and syntactic parallelism to present the themes of the sermon persuasively and emphatically. Moreover, the use of different phonological and rhythmic elements shows Imam Ali’s mood on that occasion. For instance, when he wants to warn, encourage, or threaten the audience, his voice rises by using phonological elements.

Islamic texts have been proved to have great effects on Persian literary texts and this can be seen in almost every literary work. Among these texts, the most influential have been the Holy Quran, Hadith, and Nahj-ul-Balagha. Many Persian writers and poets have endeavored to make use of Islamic texts, particularly the teachings of Nahj-ul-Balagha as much as possible due to its highly eloquent position and its comprehensive account of religious, social, cultural, political, and ethical issues. They have tried to get inspired by the style used in dealing with such issues and put them into practice while writing and composing; hence, guarantee their living an immortal life just as Nahj-ul-Balagha which is certain to survive as long as the earth and the heavens exist. Among the Persian writers and poets, Saadi was remarkably influenced by Nahj-ul-Balagha to the extent that it has been considered to be the most important and comprehensive model (following Qoran) for Saadi. The methodology used was descriptive-analytical. The results indicate that Saadi was profoundly influenced by Nahj-ul-Balagha. There were 260 items of direct and 600 items of indirect influences from Nahj-ul-Balagha in Saadi’s writings. Furthermore, in his book Boostan, Saadi used Imam Ali’s remarks in Nahj-ul-Balagha and, undoubtedly, one of the secrets for the immortality of Saadi and his legacy has been the effect of this invaluable book and mining its treasures.

There are two different approaches regarding the use of Nahj-ul-Balagha as the source referred to in the inference of religious laws. Some people have questioned the jurisprudential rulings of Nahj-ul-Balagha; the main causes of such a concern are rooted in: 1 - failure to accept Nahj-ul-Balagha for sending a document or being included in one single news item 2 - turning attention to non - juridical aspects of Nahj-ul-Balagha like ethical and literary aspects 3 - existence of clearer and more rigorous narrations in the field of jurisprudential rulings and 4 - well - established methodology of the Jurists referring to particular jurisprudential sources. Some scholars have cited the inference of religious laws like other valid sources of narration, and have cited it in various jurisprudential affairs. Of course, the number of reference to this group is very small and also includes a few jurisprudential affairs. This paper, by analytical - documentary design and collecting data through library study, examines different perspectives on the possibility or impossibility of referring to Nahj-ul-Balagha in the inference of religious laws, and finally, after analyzing and criticizing the reasons for impossibility of citing, the viewpoint of those who are able to cite Nahj-ul-Balagha is offered as a support to the inference of religious laws. The type of research is applied due to the use of created jurisprudential capacities for strengthening the fundamental principles and jurisprudential inferences that are likely to lead to the explanation and development of jurisprudential sources.

The present study attempts to identify factors of dysfunction within the organizations and social subdivisions in fulfilling their responsibilities and functions. Since the educational thoughts and teachings of Imam Ali. (PBUH) were based on religious principles and fundamentals, adhering to ethical values and establishing religion sovereignty is outstandingly manifested in his practice. This can be interpreted and clarified in the form of discourse analysis taking into account the cultural and social fields. Nahj-ul-Balagha was the product of intellectual-practical challenges in Imam Ali’s government. The true vision of religious well as spiritual and human values are thoroughly reflected in Nahj-ul-Balagha. Discourse analysis of cultural damages with the intention of coping with its consequences and aiming at preventing cultural damages indicates that religion is a cultural category. Regarding the broad concept of culture and the wide scope of its influences, the origins of the damages to a religious society are considered to be of cultural nature. In this study, the cultural damages were investigated from two broad aspects; namely, “attitudinal–behavioral” and “planned– structural”. The most prominent components of the former are ideology and ethics while the most important components of the latter are “norms”–as the plan and shared rules of social action–and “society”–as a structure with strategic and functional importance.