مجله دراسات حدیثه فی نهج البلاغه
سال پنجم شماره 2 (پیاپی 10، بهار و تابستان 1401)

Income distribution means the distribution of wealth and property between members of the society and different economic sectors, and policy-making in its implementation is mentioned as one of the concerns of most governments. One of the economic systems of the modern world is the capitalist system, which is based on individualism, freedom and private property. The most important elements of income distribution in this system are defined as natural factor, private property and free market. Based on this, personal interests are more important than social justice and fair distribution. The crises that occurred in this system, like the crisis of 1929 and 2008 in America, show that this system cannot include all social classes in the issue of income distribution. On the other hand, the study of income distribution policies in the government of Amir al-Mu'minin (AS) shows the effectiveness of Imam's strategies in the area of fair distribution of income for all social classes with moral and human connection that contemporary religious governments including Iran It can be used as a solution to the issue of fair income distribution. This article has tried to explain the principles and goals of the capitalist system, and the principles, goals, and distribution criteria of the Imam (a.s.), to examine the strategies of the Imam (a.s.) in the fair distribution of income. The findings show that the goal of the capitalist system in income distribution is to maximize profit, but the strategy of Imam (a.s.) according to his life and words, in addition to establishing social justice It is promoting the culture of self-sacrifice and reconciliation among the people. Amirul Momineen (AS) adopted two basic strategies to achieve this goal; First; Public cooperation and takaful, which was carried out while building a culture of cooperation, monitoring the business and market. the second; Providing social welfare and bringing people to the level of self-sufficiency was done by organizing and managing taxes and government investments..

The unbreakable connection between the concepts of Nahj al-Balagha and the Holy Qur'an is very deep and should not be limited to superstructure; On the deep level, there is a deep connection between these two books; So that in many cases, it is not possible to understand the exact meaning of the Imam (AS) except by getting to know the hidden text and knowing how these two books are related to each other. Sermon 199 of Nahj al-Balagha is one of the most influential speeches of Imam Ali (peace be upon him), in which he deals with four important topics: the importance and effects of prayer, sincere zakat, trustworthiness, and God's awareness of human actions. The frequency of interactions between the words of Imam Ali (peace be upon him) and the Holy Qur'an is one of the prominent features of Nahj al-Balagha and this shows that the Imam consciously uses the text of the Qur'an in order to be able to express his intention in a better and more attractive way. This research, using descriptive and analytical method, three types of intertextuality, that is; The method of partial negation or ajtrar, parallel negation or absorption, and general negation or dialogue are examined in the words of the Prophet. The studies conducted show that in this sermon, the highest frequency of intertextuality is with the use of five intertextual items in the subject of prayer, and in general, parallel negation or absorption has a higher frequency in this sermon and this shows the intensity of the imam's commitment to matching her words with God's words.

Literary discourse includes a set of rhetorical elements that play an essential role in conveying the author's motives and purposes. Mechanisms that contribute to the literary discourse process include the aesthetics of the literary text, the author's motivations, and the reader's understanding of the read text. In his sermons, Imam Ali (A. S) has used various rhetorical methods with utmost beauty and eloquence. Questioning is one of the rhetorical methods that leads to the development of the discourse process. Each interrogative letter has verbal and spiritual characteristics that distinguish it from other interrogative letters. This article, with a descriptive-analytical-statistical approach, is based on counting the number of times that Imam Ali (A. S) used each of the interrogative letters, and based on the analysis of the indicators of the semantics of the discourse to examine the interrogative sentences and the lexical contexts in which The interrogative letters have been used, so that their meanings are revealed in the discourse in which each of the interrogative letters is mentioned. In addition; The discourse has analyzed the semantics of interrogatives from the perspective of its indicators, such as: the processes of discursive construction and expansion, and the indicators of connection and disconnection. This research has reached results, such as that interrogative letters are used seventyeight (78) times in Nahj al-Balagha sermons, and "Hamza" is the most frequent interrogative letter in Nahj al-Balagha sermons, which is used sixty-five (65) times. , and denial (rebuke and denial), speech, and width are the most important rhetorical purposes for interrogative letters, respectively. From the point of view of semantic signification, we observe that interrogative significations prove that when interrogatives indicate punishment, speech, and criticism, the processes of intensity and extensity increase together in literary discourse, while the purposes of reprimand and negation require an increase in intensity and a decrease in extensity in the discourse process.

This research, which is carried out by the method of content analysis using lexical and interpretive sources and the annotations of Nahj-ul-Balagha, investigates how Alavi sayings utilize the Holy Qur'an in letter 45 of Nahj-ul-Balagha and the type of inter-textual relationships which exists between the two. On the other hand, a comprehensive and accurate understanding of the Imam's view of the moral and social issues raised in this letter is provided. The aim of this research is to establish a connection between two valuable religious sources, the Holy Quran and the Nahj al-Balagha, in order to illuminate and expand the Quranic concepts and Alavi learnings and to familiarize with the way of the Quran's utilization and its precise comprehension, while investigating and analyzing in the field of intertextuality with emphasis on the parallel negation through identification its components and matching them to the relationship between the Qur'an and Nahj al-Balagha. The results of this research show that the utilization of Alavi sayings from the Holy Qur'an in this letter is sometimes by bringing the exact verse, without addition or subtraction (textual complete), sometimes is with a slight change in the text according to the content of the sermon (adjusted complete) and is sometimes by applying the theme of the verse (thematic). This kind of intertwining and intertextuality, while enjoying the zenith of rhetoric, presents indicators and pure models of Alavi learnings with Quranic origins regarding the dignities and duties of the government and the people.

Sublime peace is considered an essential component of both individual and societal well-being indicators, and peaceful coexistence is a facet of spiritual health. The need for enhancing the quality of spiritual health necessitates the extraction and application of spiritual and cognitive teachings from our religious texts. In light of the emphasis by Imam Ali (peace be upon him) in Nahj al-Balagha on cultivating this ethical virtue, this descriptive-analytical study explores the dimensions of peacefulness in personal and social realms. The most significant dimensions include: refraining from asserting one's rights for the sake of the interests of Muslims, treating one's adversary kindly, honoring citizens, maintaining secrecy, emphasizing human dignity, preventing discord, practicing moderation and flexibility while remaining firm, constructively criticizing enemies, avoiding coercion and compulsion in allegiance, engaging in dialogue, negotiating with critics, fostering a constructive relationship between the community and the Imam, pardoning covenant breakers at the beginning of caliphate, recommending clemency for wrongdoers, forgiving covenant breakers, displaying patience, and respecting the social rights of opponents. Scrutinizing the words for 'moderation' and 'peacefulness' reveals that moderation entails companionship based on interest and necessity, whereas peacefulness involves a deeper relationship intertwined with peace, tranquility, and willingness. From the life of Imam Ali (peace be upon him), it is evident that peacefulness and adaptability are positive attributes that contribute to spiritual well-being, distinct from aimless compromise and passive compliance. Peacefulness and harmony, in their rightful places, signify perfection, while strategic accommodations and opportunistic maneuvers are considered movements on the path of ascent and decline.

The etymological analysis of words and examining its various concepts in order to reach a clear picture of a subject, or a scene for which that word is used has been of interest to linguists and writers for a long time. This analytical method of Nahj al-Balagha words can be found in the Lisan ol- Aab Dictionary. After analyzing the etymology of a word,if Ibn Manzoor, finds it in the words of Imam Ali, refers to his speech and the use of that word. Using the analytical-derivative method of words to reach a comprehensive meaning has a long history, but using this method to drawing a scene from the word used for it In such a way that by analyzing its derived concepts, all the bight shadows and visible and hidden angles can be depict, or turn it into a screenplay, rarely in the writings related to Nahj al-Balagha can be found. Among the hundreds of words in Nahj al-Balagha, in which imagery and artistic creation can be analyzed and many cases with such features can be selected and analyzed in Nahj al-Balagha. These three words are chosen to depict the two important wars of Safin and Jamel In this article, using the method of derivational analysis, the concepts of the desired words and the illustrations used in them have been examined in order to find out the reason for Imam's use of a specific word instead of its synonyms and related words, and the height of rhetoric and He received the eloquence of Imam's words.

Cognitive semantics is a part of cognitive linguistics that considers the language meaning as a manifestation of conceptual instruction or mental representative organization. Image schemas pattern is an important issue in cognitive semantics and it is an effective method to study and analyze the quality and understanding some abstract concepts according to objective and visual issues that introduced by Mark Johnson in 1987. The issues of right and wrong are abstract issues and at the same time they are from important issues that have introduced in Nahj -ol- Balaghah and it seems that the studying and analyzing these two issues from the image schemas theory of Johnson is very important subject because it shows Imam Ali's attitude towards them. Because Imam Ali has introduced these two issues objectively and visually and has considered mass, power and movement for them. Therefore, we decided to analyze Imam Ali's attitude toward right and wrong from the above Theory in an analyzing _descriptive method in all of parts of Nahjol Balaghah. Finally, we found that these two concepts have depicted in Nahj -ol- Balaghah as follow; A: as zarf and mazroof (container and content), B: as a way or approach for people who are searching Right and Wrong path, C: Right concept is an obstacle for bad desires of wrong advocates and Wrong as an obstacle for or logical desires of Right advocates.

The affirmations of the Islamic intellectual system and the existence of differences and divisions among Muslims in Islamic countries indicate that a great practical and theoretical effort is needed in the field of unity and determination of the foundations and principles, limits, and solutions to remove them on the part of researchers and sympathizers of the religion. Imam Ali (PBUH) was one of the great Islamic personalities based on his position and high rank among Muslims, who played a significant role in creating Islamic unity and removing the division and disunity. Muslims find a new way for unity based on the theories and lifestyle of Imam Ali (PBUH) in Nahj al-Balagha and Islamic religions and parties have gained esteem by reforming relations with non-Islamic societies and provoking political solidarity and unity among Islamic countries and providing the opportunity with the route of political unity among groups in the past. This research, which has been carried out in a descriptiveanalytical method, attempts to express the moderate thoughts and opinions of Imam Ali (PBUH) by avoiding extremes, excesses, and narrowing the area on petrified and bigoted groups on the route of political unity among MuslimsIn addition, Imam Ali (PBUH) adhered to the Holy Qur'an, the Holy Prophet (peace and blessings of God be upon him), referring to those in command, and obeying them and moral virtues and eruditions, and preserving freedom as the most important principles and foundations of the political unity of Muslims. The strength, pride, and material and spiritual integrity of the Islamic Ummah will be achieved.

Semiotics is a science that examines symbols, codes and linguistic and verbal signs. The expansion of this science in the study of texts, especially Nahj ul-Balagha, has led to the discovery of meaning and implicit layers. In addition, finding the meaning of the words and idioms of Nahj ul-Balagha in the context of linguistic approaches has been of interest to writers and researchers. One of the semiotics theorists is Umberto Eco. Eco tries to apply semantic phenomena and communication in the context of semiotics, and therefore his focus in this approach is more on the study of meaning. According to him, semiotics is based on direct and implicit signification. In this essay, relying on the descriptive-analytical method, the semiotics of some selected words and meanings from Nahj ul-Balaghe and the criticism of Dashti, Shahidi and Faqihi translations of it have been discussed in the light of Umberto Eco's theory. The results of the research show that the words and meanings in Nahj ul-Balagheh appear in the form of meanings that are beyond time and place and in addition to the direct meaning, they also have implicit meanings, which can be important and helpful in understanding the concepts hidden in it as accurately as possible.

Non-verbal communication or body language is one of the most important channels of communication in human life and is one of the first sources of perceptions of each other, perhaps a large percentage of people judging each other based on situations. Faces, movements, gestures, physical appearance, etc. take place. Among the various elements of body language, eye behavior is the most expressive communication element in non-verbal communication and has a special clarity compared to other organs. Among the texts that deserve to study the non-verbal language of the body are the sermons of Nahj al-Balaghah. Imam Ali (AS) has used non-verbal communication well in many sermons. One of the nonverbal relations that is widely expressed in Nahj alBalaghah sermons is extralinguistic communication of the eye. Nonverbal eye examinations. The results show that the most important types of eye function in Nahj alBalagheh sermons include: ignorance, staring, under-eye, hypocritical and treacherous, happy, surprised, tearful, mysterious, angry and The gaze is disturbed, and the main message that can be received from the reflection of the's extra-verbal actions in the sermons of Nahj al-Balaghah is related to the emotional, emotional and inner feelings concepts, including crying, fear, panic, ridicule, embarrassment. And shame is shame, joy, anger and many more of these messages.

The knowledge of semantics analyzes the meaning of words according to their semantic system. One of the most important methods in the science of semantics is relying on cohabitation relationships; Because through the semantic network and by examining the words, you can understand the infallible word and the correct formation of epistemic geometry. The word "Paradise" is one of the most frequent words in the Qur'an and Nahj ul-Balaghah. The present research, with descriptive and analytical methods, seeks to answer the question, what are the most important companions of the word Jannah? And by examining the word Jannah in the Qur'an and Nahj ul-Balagheh with a simultaneous approach, it became clear that Jannah in the Qur'an is combined with the words of piety, contentment, faith, knowledge, and righteous deeds, and these factors are the basis for entering heaven. In Nahj ul-Balagha, the word Jannah is synonymous with Islam, knowledge of God, obedience to God's commandments and the instructions of the Prophet (PBUH), help and friendship of Ahl al-Bayt (PBUH), piety, conformity of action with belief and pure intention. Therefore, considering that the Qur'an and Nahj ul-Balagha have unique eloquence and a deep connection, Imam (a.s.) used the words, interpretations, and concepts of the Qur'an widely, and the companions of the word Jannah in Nahj ul-Balagha are related to the Qur'an. This connection is in the ways of intertextual relations, thematic and lexical.

Translation is a major means of spreading a culture. The tenets and teachings of a school of thought as well as cultural concepts can, indeed, be spread or conveyed from one culture to another through translation. The success of this transmission depends on how challenging texts are to render and how skillfully translators cope with it. One of the text types that pose a considerable challenge to translators is religious texts. This is due to the ideological and rhetorical sensations that they may induce and the depth of religious concepts. A specific factor that makes the translation of such texts even more challenging is the presence of certain taboo terms. As culture-bound elements, some of these terms are not easy to convey cross-linguistically. In this regard, a descriptive-analytical method and library sources are used in the present study to evaluate the Persian translation of the terms about genital organs in Nahjul-Balagheh. As the results indicate, those terms refer to women’s breasts, milking, sucking of milk, male and female genital organs, showing of those body parts, and womb. It is also found that some translators such as Feyz al-Islam, Ayati, Shahidi, Ma’adikhah and Dashti have turned those terms into Persian mainly through the linguistic approaches of semantic maintenance and semantic substitution.