نشریه پژوهش های نهج البلاغه
سال بیستم شماره 1 (پیاپی 68، بهار 1400)

Seyyed Ali Mousavi Garmaroodi's translation is one of the most accurate Persian translations of Nahj al-Balaghah. Despite the old version translations of this book, Garmaroodi tried to follow the "language updating rule." Therefore, using the antique dictionaries provided new translations of Nahj al-Balaghah aims to show the capabilities of the Persian language in a new and glorious translation. Undoubtedly, he also sought to reveal the unique manifestations of eloquent rhetoric. The present article intends to analyze the translation of the Qaseh sermon from Nahj al-Balaghah based on the theory of Viney & Darbelent and measure the application and frequency of the heptathlon approaches of this theory. The result shows that in this sermon, Garmaroodi uses both direct and indirect components. His translation has an eloquent and readable language in indirect techniques, and its trusteeship and precise equations are noticeable, but while using direct methods, his translation partially losses its readability.

The Imam Ali (AS), as a prototype of a trained human being or a perfect human being, took a realistic approach to education by creating a value and knowledge rotation in the educational foundations of his time. Amir al-Mu'minin (AS) established the education on experiential and real matters, not abstract and ideal ones. This establishment was done through drawing an accurate picture of the nature of the world and human life in it, paying attention to the inevitable reality of death and its educational role, and addressing the position of communication and cognitive skills for educators. Based on the realistic educational approach of Imam Ali (AS), the necessity of the presence of epistemological virtues and non-epistemological norms in education can be deduced from moral and scholarly discourse, the priority of intellectual integrity, and its effect on practical virtues and the role of human emotions. This research has been written with a descriptive-analytical approach. Its purpose is to deduce a realistic educational approach from the words of Imam Ali (AS) in the scope of Ayatollah Din Parvar as a commentator and contemporary Nahj al-Balaghah researcher. The use of his works due to his meticulous attention to the depth and delicacy of the Imam's speech has led to the proof of educational realism with more evidence and wiser explanations.

The revolt of Nakesin during the caliphate of Imam Ali (AS) was a violent and norm-breaking collective behavior and incompatible with social balance. The Imam's rule, formed with Ummah Council, seemed to be accepted by all, but those who claimed to be friends with the prophet, such as Talha, Zubair, and Aisha, imposed war on him. The two factors of deprivation of the principle of caliphate and non-participation in government positions played a significant role in the opposition and confrontation of Talha and Zubair with the Imam. Although Imam tried to extinguish the flame of the battle of Jamal (Camel) using various methods and prevented the bloodshed of the Muslims, they did not accept the views and tactics of the Imam (AS), and their sedition was drawn into war. This research has been done in a descriptive-analytical method to study the causes of chaos and rebellion in Imam Ali's Islamic government and explain the influential figures of Nakesin. The results show that the most important motives of Nakesin in creating revolt were: power-seeking, jobbery, secularism, and intolerance of Alawite justice. This trend in its time caused some Muslims' deviation and caused divisions among the Islamic ummah and the emergence of two wars, Safin and Nahrawan. As a result, different theological religions and schools of thought emerged, each of which caused discord among Muslims.

Achieving a just society leads people to infer ways to achieve it. The development of economic justice in a community requires the observance of all aspects of justice in society. Therefore, the Islamic State needs a tax that just has been observed in its collection. The present study used the descriptive-analytical method and Shahid Sadr's comprehensive approach. In this regard, according to Imam Ali (as) in Nahj al-Balaghah, attention to development in tax collection, non-deprivation of legitimate rights, attention to the central government in taxes, and initial self-declaration by taxpayers are among the factors of fair taxation. Comparing the tax justice approach from the perspective of Amir al-Mu'minin (AS) with the tax principles of economics, it was found that: First, by defining justice as putting everything in its place, other tax principles go under the principle of tax justice. Therefore, the headline of tax principles in receiving taxes in the Alawite government is to observe justice in all its aspects. Second, there are precise and practical tax principles in the Alawite Islamic economic system that are much more complete than the principles codified in economics. Third, when the tax justice approach and all its aspects are the basis of the Islamic state, not only classical tax principles in economics will be observed; also its shortcomings will be covered.

Sarbedaran's movement is the first historical experience on establishing a stable Shiite government in the occultation period. This movement's cultural and civilization effects provided a fertile ground for institutionalizing Shiite thought in forming a religious government based on Alawite doctrines. This article seeks to examine the degree of closeness and conformity of the ideas and actions of Khajeh Shamsuddin Ali Cheshmi, the sixth ruler of Sarbdari, with the teachings of Imam Ali in Malik al-Ashtar's treaty. Significant actions of Khajeh in three areas of economic, cultural, and military, are a complete and comprehensive example of the duties of an Islamic servant and ruler. These are the ones that Imam Ali (AS) has mentioned in Malik al-Ashtar's treaty, i.e., collecting taxes, fighting enemies, organizing people, and building up their cities. Khajeh Cheshmi's ideas and actions are closely related to the Alawite teachings in the treaty; for instance, in the economic field, his works included reforming the economic structure, paying attention to agriculture, trade, and industry. He emphasized simple living in cultural and civil works, accompanying people, building the Beyhaq grand mosque, and seriously fighting social corruption. In military affairs, he emphasized concern for the livelihood and welfare of the Sarbdar community, the military authority, and recognition of the territorial integrity of the Sarbdar government by Taghatimur and the victory over foreign opponents. However, a small part of his behavior due to his legal severity is not very compatible with the geometry of Alawite's way of thinking.

The most crucial mission of human-saving schools is the felicity of human beings. The teachings of the ahl al-bayt (AS) and Nahj al-Balaghah schools have been the path to prosperity during different periods and created a god connection among poets, writers, and their works. In this regard, Gulistan Saadi has a mysterious connection with Nahj al-Balaghah. The style of expression and eloquence of Saadi's words in Gulistan is based on Nahj al-Balaghah. Besides structural similarity in the rhymes, the moral components of this book have been adapted from Nahj al-Balaghah in three ways. Sometimes interpretations and sentences directly from Nahj al-Balaghah guarantee Saadi's words in Gulistan, sometimes the common themes and moral message of these two works from similar linguistic, expressive and visual approaches persuade the reader about the Saadi's usage of Nahj al-Balaghah. In addition to these cases, the moral phrases of Gulistan are sometimes similar to Nahj al-Balaghah, which highlighted the verbal and spiritual arrangement of Gulistan. This article has analyzed the moral examples of Gulistan -which has verbal, semantic, and stylistic similarities with Nahj al-Balaghah -in a descriptive-analytical method and has indicated Saadi's benefit from this eternal source.

Political negotiation is a reasonable procedure to resolve disputes peacefully through verbal or written dialogue between the parties involved in a particular issue. Reviewing Amir al-Mu'minin’s seerah (biography) regarding his confrontation with his opponents indicates that he has considered political negotiations one of the most important ways to resolve disputes between parties. The difference between contemporary political and intellectual currents in the origin of negotiation subject, its limits and roots, is rooted in the perceptions of these currents from contexts and historical-narrative sources related to the political seerah of infallible Imams (AS). Among considerable negotiations in seerah of Imam Ali (AS) are negotiations from the beginning of his caliphate with Mu'awiyah and negotiations for the battle of Siffin and the story of Hakamiyat (arbitration). In this study, using a descriptive-analytical procedure, historical-narrative sources related to the political seerah of Amir al-Mu'minin (AS) have been examined, and by reviewing his political negotiations, his most essential principles of political negotiations, determined as three types, i.e. "psychological-conceptual", "conductive-behavioral" and "speech-expressive" ones.  Also, the most important goals of the Imam (AS) for conducting these negotiations identified as "declaring adherence to the principles on the right front", "clarifying the accusations", "preventing the war", "increasing the insight of the opposing allies" and "reaching an agreement on Hakamiyat's rules".

In the historical part of the Shahnameh, Ferdowsi mentions the feasts (bazm) of Anooshirwan, the famous Sassanid king. In the manifold wisdom of these seven feasts, Bozorgmehr widely expresses the leader's conditions. It seems that these general pieces of advice of Bozorgmehr are the ones that he prefers Anooshirwan to hear and follow them. According to this approach, the leader and the ruler must stay away from destructive features and be the source of decent qualities. The importance of this research will be further highlighted by the fact that a wise person like Ferdowsi expresses the characteristics of a ruler using the words of another sage, like Bozorgmehr.  These pieces of advice are very similar to the words of Imam Ali (AS). It seems that Ferdowsi, besides adhering to the essence of his collected stories, also has enriched his religious pearls of wisdom and concerns through Imam's words. History has been and will be repeated many times. The experience of the past can be a beacon for the future. It is hoped that this research will remind politicians and rulers of wise practice. It seems that by following this advice and wisdom, the ruler will become popular with the public and for a long time. This research has been done theoretically and in a library method by comparing the seven feasts of Anooshirwan and the existing and similar pearls of wisdom in Nahj al-Balaghah.