نشریه پژوهش های نهج البلاغه
سال بیست و دوم شماره 1 (پیاپی 76، بهار 1402)

So far, many studies have been done regarding the influence of Nahj Al-Balaghah on poets' poems. In the meantime, there is no comprehensive research about the poets of the Safavid period. Perhaps one of the reasons is that the poets of the Safavid period intertextually used the speeches of Imam Ali (AS). In this article, we analyzed the works of Sa'eb Tabrizi, one of the famous poets of the Safavid period, to determine how much Saeb was influenced by the speeches of Amir al-Mu'minin Ali (AS) directly or intertextually. For this purpose, the themes of Diwan Sa'eb and Nahj Al-Balaghah and the influence of Nahj Al-Balaghah on Diwan were investigated. The result of this study indicated that 80 sonnets of Sa'eb are influenced by the speeches of Imam Ali (AS) and their topics were mainly based on God's knowledge, wisdom, God's forgiveness, patience, blessings, sustenance, contentment, envy, hypocrisy, and the world.

Imam Ali (AS) is an example of a perfect human being whom God has chosen as an ethical model and teacher to guide people. Therefore, to achieve a practical model and avoid following imported plans that are not suitable for Islamic society, the thoughts and ideas of Imam Ali (AS) regarding education and training should be studied. Teachers and students are considered two crucial cultural pillars of society, and knowing and respecting their rights will lead to the growth and excellence of the education system. This article has analyzed the practical model of teacher and student mutual rights from Imam Ali's (AS) perspective through a descriptive-analytical method. The present study's findings indicate that Imam considered mutual rights for the teacher and the student, including humility, acquiring knowledge, not being rude, consulting, etc. Therefore, the teacher should remove the dust of ignorance from the soul of the students by following Imam Ali's (AS) thoughts and ideas, and the students should consider learning as a sacred entity and strive with all their heart in learning and self-improvement.

Poverty is one of the most prominent socio-economic disturbances, requiring various policies in numerous fields to solve it. One of the prerequisites for the success of these policies is their design based on the precise identification of causes. In this research, authors, through collecting data in a library form and describing and analyzing their content, have comparatively investigated the views of Amir al-Mu'minin (AS) and the three schools of liberalism, socialism, and welfare state about the causes of poverty. This article aims to design and implement the most efficient and appropriate policies while revealing the reason for the similarities and differences of poverty alleviation policies. According to the findings of the research, the cause of poverty from Amir al-Mu'minin's (AS) point of view is not focused on individual shortcomings as mentioned by liberalism, nor on structural defects as mentioned by socialism; instead, like the welfare state, it pays attention to both aspects. Despite this, according to Amir al-Mu'minin's (AS) approach, some causes of poverty in the three schools of liberalism, socialism, and welfare state are acceptable, and some are unaccepta

All human beings need to communicate with individuals in society to avoid being inactive and passive. They are able to communicate with others when they can transmit their thoughts, interests, and mentalities in the form of behavior. So, behavior as one of the most important aspects of human life is the only way for human beings to communicate with their surroundings. On the other hand, behavior is the most important context for incorrect or correct education in humans and one of the ways to obtain correct education is to learn about traumatic behaviors in education. Therefore, this study through a descriptive-analytical method seeks to explain the most important traumatic behaviors methods in education by relying on Alawite theology and using religious texts and data from contemporary sciences. The findings of the study show that the most important of these methods are punishment, improper encouragement and controversy, and strategies such as adherence to the principles of punishment and encouragement and its application in their own time and place and avoidance of hostile behavior toward the child.

Among the imams' narrations, Nahj al-Balaghah is a precious treasure and a collection of Shia's epistemological, mystical, religious, cultural, and social teachings. This book has been of interest to Muslim scholars and writers for a long time. In recent years, a significant contribution of Orientalist studies has been dedicated to it. Orientalist studies about Nahj al-Balaghah include literary, jurisprudential, and content investigations. As a result of these studies, Orientalists have expressed their views and opinions in the description of Nahj al-Balaghah in the form of relatively short phrases that help us know their general understanding of Nahj al-Balaghah. The present research carried out in a descriptive-analytical method based on library sources, tries to review and criticize Orientalists' views and opinions and examine the development of their studies regarding Nahj al-Balaghah.

Through indicators of spirituality in the organization, leaders provide a kind of internal motivation for themselves. On the other hand, by directing the behavior of their followers and deepening their inner values, they provide a basis for the external motivation of their subordinates. Considering the ability and potential capacity of the Sirah of Imam Ali (AS) and Nahj al-Balaghah, achieving distinctive teachings about the components of spiritual leadership is possible. Therefore, in this article, the life and speech of Hazrat Ali were investigated through a descriptive-analytical method, and the components of spiritual leadership in the organization were extracted, analyzed, and deduced. The research findings show that the components of spiritual leadership in the teachings of Imam Ali (AS) include dimensions related to human beliefs, rationality, and specialization. Human insight consists of two axes of emotional and cultural formation, and human action includes two axes of behavior and guidance. Since spirituality, along with the material aspect, is one of the aspects of human existence and an innate need, if this dimension is neglected, its output will be misguidance, oppression of oneself and others, deprivation, and helplessness.

Mental illnesses are among the diseases that are neglected in today's societies. In this research, we intend to answer this vital question with a descriptive-analytical method. Based on the library documentation, what are the mental illnesses in Nahj al-Balaghah, and how are they treated? Therefore, the scope of this research will be based on carnal diseases of despair, neglect, wonder, and pride. Based on the research findings, many of these diseases in the context of religion are considered blameworthy traits that hinder self-knowledge and knowledge of Allah. According to Imam Ali (AS), the origin of these diseases lies in the two categories of self-knowledge and God-knowledge. So, to cure the above four diseases, he recommends patience and trust in the source of existence, obedience and remembrance of God, thinking about the affairs of existence and realizing the greatness of God, and finally, paying attention to the creation of man from an insignificant substance and considering humility and humbleness as two essential principles. Following some teachings and prescriptions of Hazrat Amir (AS), paying attention to self-knowledge leads to the knowledge of Allah. These diseases are eliminated on the way to achieving humanity's ideals and perfection.

Negligence is one of the obstacles to progressing towards perfection. In the words of Amir al-Mu'minin Ali (AS), there are extensive content about it, and it has crucial consequences in the spiritual and psychological dimension, in such a way that sometimes, the destiny of a human being is placed on a path opposite to the direction of perfection. This article, with an analytical-descriptive approach based on the narration of Imam Ali (AS), aims to deal with the spiritual and psychological consequences of God's negligence. It becomes clear by thinking about the words of Amir al-Mu'minin Ali (AS) that heartlessness, pride, self-forgetfulness, and distance from human dignity are negligence's spiritual and psychological consequences. Because knowing the consequences of a reprehensible thing is a way to avoid it. In the subject of this article, knowing the consequences of negligence will lead to its avoidance in human life.

In Nahj al-Balaghah, asceticism and ascetic life are highly praised and recommended. Understanding the concept of 'asceticism' to reach a logical definition and prevent any fallacies and intellectual deviations around asceticism is considered a basic need. So, identifying the factors influencing the creation of asceticism and its related effects must be adorned with this virtue. This article aims to deal with this issue analytically and refer to related sources. Accordingly, while doing a conceptual analysis, the author examined the definition of asceticism intended by the commentators of Nahj al-Balaghah. Then, he checked the degree of harmony of this definition with what was stated in the words of Imam (AS) and Nahj al-Balaghah. The research findings show that 'asceticism' means reluctance and practical abandonment of anything that prevents reaching the goal (God's nearness and afterlife blessings). In this case, asceticism does not mean avoiding the world of existence and not benefiting from material gifts. Living in the world of existence is a means and a prelude to obtaining eternal happiness (ultimate goal) and has a preliminary value. Considering the 'means' as the 'goal' of the world is reprehensible and hinders achieving the goal and should be avoided. It is worth mentioning that according to the depth of human knowledge about such a vision, a level of asceticism is achieved in him in such a way that he finds its moral and practical effects in himself.

Justice has been a high human ideal throughout history, and Imam Ali (AS) is a prominent symbol of justice who manifested it during his individual and social life. Many studies have been done about justice in his life, yet this issue still needs to be investigated. This research examines social justice in the Imam Ali (AS) letters through an audience-oriented approach. To this end, a thematic analysis method and MAXQDA software were used. The research findings indicate that social justice among agents according to its audiences can be divided into two primary levels: under the government and outside the government. The government section is divided into two categories, upstream and downstream of the agent, and duties are assigned to the agent accordingly. The most important responsibility of an agent is to obey his superiors. The lower level is also divided into two sections, agents and vassals, each of which has several basic themes. The macro-level outside of the government refers to obvious enemies and includes four basic themes of intensity against the enemy: the principles of war against the enemy, the principles of peace with the enemy, and the principles of alliance with the enemy.

The text of Nahj al-Balaghah, like any other hadith text, can convey meaning. One of the ways to understand the originality of words in Nahj al-Balaghah is to discover the semantic system of words. For example, donation (Eaneh) has the same meaning as seven other words. To find out the meaning of this word, one can use the synonyms of the same word. Dealing with the nuances and differences in the meanings of words is the responsibility of 'Farooq al-Lagheh'. This knowledge provides a more accurate meaning and more hidden angles of the words. Based on an analytical library method, this research examines the 'request for help' of Hazrat Ali (AS) and other infallible people regarding Eaneh, why it is selected from among synonyms, and how it differs from other synonyms. In this research, the Quran, Nahj al-Balaghah, lexicons, etc. have been used. This word implies continuous help and support until the helper reaches his goal. While the synonyms of this word did not convey such a meaning, each denoted a specific angle of the concept of help and assistance and differed from the central concept of Eaneh in various aspects.