نشریه پژوهش های نهج البلاغه
سال هفدهم شماره 4 (پیاپی 59، زمستان 1397)

Resurrection is one of the principles of monotheistic religions and its belief is the difference between religious and non-religious thought. On the other hand, human beliefs play an important role in human life. One way to illustrate the effect of beliefs on human life is to refer to religious texts. Nahj al-Balagha, as a religious text, contains some of the Amir al-Mu'minin's teachings, which has, directly and indirectly, expressed the various effects of the resurrection belief in human life. This belief causes the human being to imagine himself, in all situations, in the presence of God. Therefore, he is constantly watching over his speech and deeds. Extraction of these works, in addition to explaining the effects of the resurrection on human worldly life, can play an important role in reinforcing the doctrinal foundations as well as determining the appropriate behavioral patterns for individuals in society. In fact, paying attention to these works has a constructive role in the believing life of individuals in the community and will pave the way for the formation of a believing society.

The term economic purity was first introduced by the Supreme Leader of Revolution in the statement of the second step of the revolution. The supreme leader stated that the legitimacy of government officials is dependent on their economic purity. Paying attention to the economic purity in life in the individual domain is a prelude to maintaining economic purity when it comes to governmental affairs. Consolidation of belief foundations has an important role in this issue. The effect of these principles and concepts on the health of the economic system in the individual and social dimension is more than the effect of theories and causal relationships. One of these foundations is believing in resurrection that is one of the most important factors in the morality and behavior of humans as it plays an effective role in encouraging human beings to do what is right and to avoid wrongdoing in all areas, especially economics. The present study, using a library-based descriptive-analytical method, examines the role of resurrection in economic purity from the viewpoint of Imam Ali (AS) in Nahj al-Balagha and draws a detailed statement of the pros and cons of achieving economic purity. The results indicate that resurrection-believing plays a fundamental role in the human health and economic purity; so that it leads to earning halal living and observing religious and human rights while occupying positions which will diminish the destructive desires such as greediness, jealousness, amassing money by the remembrance of the important, difficult and eternal journey of the Hereafter and will result in economic purity.

Nahj Gérard Genette, one of the leading scholars in the field of intertextuality, has proposed the relationship and interaction of one text with other texts. One of the broadest intertextual concepts is the implicit and explicit influence of religious sources, including Nahj al-Balagha on literary texts. In this descriptive-analytic study, the intertextual relationships of Khaghani's poems with Nahj al-Balagha have been investigated based on Genette Intertextuality Theory. According to the finding of the present study interaction between Khaghani's poems and Nahj al-Balagha's is available at three levels of vocabulary, image, and content. Khaghani has often portrayed Nahjul Balag's worldly interpretations as the glamor of the vibrant world, the instability of the world, the poverty of the world, the futility of the world, the lack of attachment to the world through literary figures. He has considered Nahj al-Balagah’s interpretations as he is resembling the world to a snake, mother, last drought, a sea full of pest and so on. At the level of implicit intertextuality, concepts such as injustice, apathy, and disagreement with the world also imply an intertextual relationship between the two works.

The common theme in 7 verse of Surat al-Imran and sermon of skeletons (Khutbatul-Ashbah) is the ones who are wellgrounded in knowledge (Rasikhan). The appearance of narrative doctrines suggests that Rasikhan are only infallibles (AS) which indicates that the opinion of some Islamic scholars regarding the extent of Rasikhan's invention is not very accurate in knowledge. The knowledge regarding the taʾwīl is also another matter that emerges from the appearance of religious teachings. For example, while the appearance of the sermon of skeletons suggests that Rasikhan are not aware of taʾwīl, there is some evidence that contradicts this opinion. In this article, by correctly interpreting the verse and bringing opposing views and criticizing them, an appropriate opinion is stated. Therefore, although based on the aforementioned verse and the sermon Rasikhan are not skilled enough regarding taʾwīl but God has imparted this knowledge to the infallibles (AS), this is what we are going to discuss in the present article.

According to cognitive linguistics, metaphor is not merely a linguistic category but is related to human thought, through which one can understand the type and the way in which the thinker speaks. Therefore, this article by analyzing the concept of sin (one of the most abstract concepts of religious texts) aims to explain the way of thinking of Imam Ali (AS). Certainly analyzing the way of thinking leads to a deeper understanding of the concept of sin that affects not only the behavioral domain of sin but also the behavior and interaction of the audience with sin. This paper analyzes the words of Imam Ali (AS) through a descriptive-analytical method based on the conceptual metaphor approach of cognitive linguistics. It seeks to answer the question that how the concept of sin has been portrayed in Imam Ali's view and which cognitive models have been used for conceptualizing the sin? What features of the destination domain are highlighted by the source domain in the arrangement and matching systems of these cognitive models? The results indicate that the concept of sin in Imam Ali's words is visualized at three levels of existential, structural and kinetic with metaphors such as sin is human, sin is animal, sin is a disease, sin is a plant, sin is load and sin is low. Also, the kinetic level had lower frequency than the other levels.

Human society has always been affected by the phenomenon of war and has suffered its irreparable damages to material and spiritual dimensions. These aspirations have worked. On the other hand, peace has long been regarded as a sacred aspiration among human societies. Therefore, peacemakers and thinkers have been working to realize it. The sacred religion of Islam has always been a call for peace, brotherhood, and equality, but nevertheless the Islamic societies have suffered most in the imposed wars, including the crusades imposed by Christians on Muslims; or the wars in Iraq and Afghanistan and other Islamic countries. Imam Ali's (AS) approach to the opponents was centered on peace, and peacemaking had a prominent place in Imam Ali's teachings and Seerah. Throughout the era of his governance, he had maintained the principle of peace and continued it. He showed that peace is preferred to war and bloodshed unless the enemy closes all the paths to peace and provokes sedition. This study aims to answer the question that what kind of model can be obtained for making peace from Imam Ali's Seerah. In this article, the author referred to the history and Seerah books as well as Nahj al-Balagha's teachings regarding Imam Ali's peaceful approach toward his opponents to the light of the way for humanity and create a peaceful world.

As half of the body of human society, women can be influential in human society through their existential capacities and delicacies. In this regard, they can participate in social activities according to their abilities. This approach is based on the premise that women, like men, are primarily human. They have special human dignity and are the addresses of religions’ teachings. Although in the family they are under male tutelage, they have existential autonomy and therefore are personally responsible and accountable for their behavior. According to Qur'an, both men and women are equal and Prophet (peace be upon him) has honored them. Although in the time of the caliphate, there was a break in honoring women, with the power of Imam Ali (As), women regained their dignity and participated in social activities. Historical records of these social activities show that Imam Ali’s (As) approach toward women was the same as the Qur'anic, humanistic approach and in line with the Seerah of the Prophet (peace be upon him). Highlighting these records can provide new readings of the narrations of Imam Ali (As) about women. One of the major achievements of this research is to correct the obloquious approaches towards Imam Ali’s (As) words regarding women, since the Imam Ali’s (As) seerah, which is also derived from his beliefs, offers a comprehensive model of women's integrity in this school. Using a library-based descriptive-analytical method, the paper by highlighting the jihadist activity of women in the Alawite tradition seeks to indicate that Imam Ali (As) respected the social status of women and never compromised their status.

Istihmar is one of the most important tools of some rulers to acquire and maintain power by deceiving the public. It is one of the cultural harms that diminish political self-awareness. The present study, using a descriptive-analytical method and using library resources, studies the political Istihmar, its factors, ways of dealing with it, and its consequences according to Nahj al-Balagha. The findings indicated that factors such as abuse of ignorance of people, arrogance, deception, day-to-day, racism, forgetfulness of the Quran and Ahl al-Bayt guidance guidelines play a significant role in shaping istihmar. Suppressing people's criticism and misleading people with misinformation and colonialism are among its harms. The present paper also points to strategies that eliminate istihmar and its negative consequences such as avoiding interference with the hypocrites, political insight, self-awareness through history, and rationalism.

One of the most fundamental issues of the Shiites' beliefs in the field of Imamate is that "the earth will not remain empty from hujja". Verses of the Holy Quran and hadiths of the infallible (AS) as well as important works of the Shiite leaders have been put forward to prove this belief. This important rule is referred to as "commandment connection”. The verses referring to the placement of the Caliph of God on earth, or the presence of divine witnesses and warnings among the nations, refer to this rule. It is also backed by numerous narrations from the Ahl al-Bayt (AS), which crosses the spiritual boundary. Given the credibility and acceptability of Nahj al-Balagha among many Islamic sects, the explanation of this issue in Nahj al-Balagha becomes doubly important. By examining the words of Nahj al-Balagha, it is revealed that in the phrases of the first sermon, sermons 87, 88, 97, 237, and utterance 147, this matter has been mentioned.