پژوهشنامه نهج البلاغه
پیاپی 32 (زمستان 1399)

The question of this paper is what kind of religiosity and social justice in Nahj al-Balaghah as the main source of Imam Ali's thoughts?  The methodology of the study is the analysis of deductive or directed content where religiosity and social justice variables are defined based on Yinger and Rasinski theories. Religiosity was defined based on three categories of fighting, acceptor, and escaper which was extracted for each of them a radical reaction, brotherhood and comradeship, and hereafter. Social justice was divided into three categories of socialist, liberalist and composite categories, which were defined as equal rights, personal competencies and justice respectively. Among the sermons, letters and wisdoms of Nahj al-Balaghah, 77 phrases including 37 items related to religiosity and 40 items related to justice were extracted to be coded according to theoretical concepts and categories. Findings show that escaping religiosity with 20 cases has the highest frequency in Nahj al-Balaghah, followed by accepting religiosity with 11 cases and militant religiosity with 6 cases, which shows that Imam Ali's attitude towards religion is far from radical thinking. Combined justice with 17 cases and liberal justice with 14 cases have the highest frequency, respectively, and socialist justice with 9 cases is in the third place. Thus, Ali (AS)'s view of religiosity and social justice is in harmony with each other, moving away from radical religious ideas and unilateral liberal and socialist policies in order to balance the life of this world and the next.

People with disabilities, as a large segment of the world's population, need positive discrimination to improve their living conditions. Therefore, in order to guarantee the enjoyment of these people of their fundamental rights and freedoms, in 1396, the Law on the Protection of the Rights of the Disabled was approved by the Islamic Consultative Assembly. In this study, looking at the letter of Imam Ali (AS) to Malik Ashtar, we examine the manner of legal protection of the Islamic ruler from this vulnerable segment of society with the law for the protection of the disabled in Iran. he present article uses a descriptive-analytical method and using the library data of the concepts in the text of Imam Ali's (AS) letter, which looks at the concept of people with disabilities in the past, and then as a model for Islamic societies and governments. The most important principles of Imam's legal thoughts in relation to people with disabilities in three principles: 1. Mandatory observance of the rights of people with disabilities, 2. Learning the rights of their relatives 3. Preservation of human dignity has been examined. The results indicate that even if we can not conceptually develop the titles in the text of the letter and adapt them to the disabled, but there is no doubt that the titles of this group include the needy and therefore the rulings expressed by the Imam include this It becomes the vulnerable stratum of society. Observance of the above principles is promising for an Islamic society; In which the rights of individuals are guaranteed in accordance with their inherent dignity and all people are treated as equal before the law

One of the most controversial topics giving rise to works by numerous scholars, with different and at times far-from-truth takes, has been Imām Ali's view on women. This paper with its prescriptive-analytic-contentual approach has taken into account different commentaries and scholars' views. In order to analyse books and the related papers published in the field typologically, four different intellectual trends have been recognized, namely: first, those who have had an exoteric interpretation of what Imām Ali has said. Second, those who have tried to argue and come up with their logical justifications. Third, those who deny attributing the words to Imām Ali. Fourth, those who have superficially taken the Imām as a misogynist. What our study shows that is the fact that spatio_temporal numerous factors including geographical, spatio_temporal, social and religious ones have had their impact on the way the Imām's words were interpreted. Despite the innumerable commentaries and studies, a lack of innovation and even in some cases only a repetition of the past ones is palpable. In comparison, contemporary commentators' views on women have been more logical and without taking the issue to extremes.

The armed forces of each country have a vital role to play in maintaining security and thwarting the actual and potential threats of enemies and military commanders have a special place in the leadership and effectiveness of these forces which use special mental components to advance military goals,in accordance with their national and scholastic beliefs and values, use special methodological components and the main problem of the present study has been the extraction and presentation of these components from Nahj albalaghah. Therefore, the basic aim of the research is to discover the methodological components of the military management of Nahj in order to spread alavi knowledge in military training texts and to institutionalize these teachings in the souls of the armed forces of the country and make them operational.The components of"commanding the good and forbidding the evil"with a frequency of 12.5%  had the highest frequency and the components of"tolerance with determination","evaluation"and"solution thinking"with a frequency of 2.7% had the lowest frequency.The method of work is text content analysis in such a way that first by studying the text of Nahj al-Balaghah, information related to military management,receipt and then conceptually coded.Thus,112conceptual codes were discovered and by combining themed concepts,a network of17components was formed and finally,by quantitatively calculating the components in terms of frequency of concepts,relative frequency percentage and cumulative frequency percentage of their constituent concept codes with spss software, the following results were obtained:The components of "commanding the good and forbidding the evil"with a frequency of 12.5%  had the highest frequency and the components of "tolerance with determination", "evaluation" and "solution thinking" with a frequency of 2.7% had the lowest frequency.

The wisdom andWise is one of the most common words in different derivative frameworks in Nahj Al-balagha which includes a variety of issues such as knowledge, Insight, self-regulation, motivation, social function and moral. Using the high divine knowledge and to promote the position of human being , Imam Ali has used different forms of wisdom in speech and writing to create an impressive image in the mind of the human. This issue has been emphasized in the divine teachings, especially in Nahj Al-balagha. This research is descriptive-analytic, with the aim of exploring the Concept of wisdom and Characteristics of Wise People based on Nahj Al-balagha. The outcome of this article suggests that Imam Ali's Attitude (AS) towards the wisdom and Characteristics of Wise People, is strictly in accordance with recognized standards in this field, And Intellection, Insight, Reflection, life management and reminiscence, as the important objective of the wisdom, is Imam Ali's attention. The outcomes of this investigartion indicate that the outstanding Characteristics of Wise People derived from Nahj Al-balagha are Moderation, Openness to experience, Friendship, Consult, Insight, Awareness, Certainty and Knowledge Acquisition.