نشریه پژوهش های نهج البلاغه
سال سیزدهم شماره 4 (پیاپی 43، زمستان 1393)

One of the topics of the sermon of Fadak of Hazrat Zahra (SA) is the unity of God and theology. Theoretical unity with the manifestations of substantive unity, attributive unity, unity in actions and practical unity are capable of study in numerous passages. In substantive unity, the sacred essence is studied that is beyond the illusions of fantasy. In attributive unity the great attributes of God, such as knowledge, power, wisdom and richness, in the unity in actions the God’s lordship to grant favors to the creature and His guidance in sending the prophets are studied. Exquisite words of the sermon of Fadak is unity in actions, which has been pointed out in the form of thanksgiving, confession of the oneness of God and the mission of Mohammad, a commitment to the Lord and direction in the development of practical unity through allocation to obedience to God and the Prophet and the Ahlul-Bayt, encourage the recognition of divine responsibility, remembrance of the favors of God and rebuke in the failure of responsibilities.

This article looks at the place of tolerance and stability in the conduct and words of Imam Ali(AS), the philosophy of adopting of these two manners and present certain instances. The purpose of the expressing of two in the words and the conducts of Imam Ali is to achieve the pattern and proper measure of tolerance on individual rights, tolerance of agents and tax officials with the public, tolerance about ideological opponents and even the political opponents; and on the other hand, stability in human relations, social and political, and obedience to the commandments of God, stability in the restoring of right, stability in the affairs of government agencies, stability in dealing with political opponents of the government and economic justice in the tradition of Imam. In this intellectual system, particularly the lack of absolute flexibility and limitless tolerance is not valuable, but each of them must be according to the terms and instructions of Islam. Tolerance and stability is the Alawid government policy. Its application in behavior and practices makes the growth and excellence of the divine human behavior society.

This study examines the extent of social ethics in Nahjolbalaghe and its reflection in individual and collective human life from a sociological approach. The results show that of Imam Ali (AS)’s view, in Nahjolbalaghe, social ethics at both micro and macro levels are associated with the personal and social life of man. The base of a healthy society free from division and fragmentation, ease in carrying out political, social, cultural, economic affairs and also friendship and love in the family and ethnic relations, the performance of justice, trustworthiness, mutual respect between people and government and performance of of the “amr-e be marouf and nahi az monkar”is possible only with the implementation of social morality.

This article looks at the stylistics testimonies of Nahjolbalaghe to the Holy Quran and thematic analysis its functions. Therefore, efforts have been made to analyze the quality of the application and interpretation of Quranic verses by Imam Ali (AS), and to explain the relationship between the subject matter of the Imam (AS) and his stylistics testimonies to the Holy Quran. The most important findings of this study indicate that the Imam (as), depending on his interest, makes changeable uses of Quranic verses and interpretations, and apply the unique way in his testimonies.

The aim of this study is to investigate the status of articles in the journal “Nahjolbalaghe” and explanation of the researchers’ pattern of behavior in this field. The method used in this research is the analysis of citation. The results show that all of 111articles, published in this Journal, during the 5 years, have been compilations, not translations. Majority of the authors of the Journal are men. From the 1207 citations in the journal, more than 94%, 1147 cases, have been on the books. Most cited one was the Quran, 54 times and then Nahjolbalaghe, 47 times, Sharhe Nahjolbalaghe of Ibn Abi al-Hadid, 36 times and Bihar al-Anwar, 35 times, in the following rankings. Among writers, R’azi has been cited 54 times, Ibn Abi al-Hadid, 40 times and Majlesi 39 times. findings also show that M. Pahlavan with the most prolific author of 9 articles and then Pourezzat with 5 articles and Gharamaleki with 3 articles are pioneers. Arabic sources with 609 times citation are at first, and then the Persian sources with 500 citations and Latin sources with 98 times are at the next rank. Among the editors, articles of Ali Akbar Ghaffari and Mohammad A. Abraham have received the most citations. Among the translators, Jafar Shahidi and Mohammad Dashti have most citations.

Government officials’ inconveniences are pests that they may be afflicted because of their position of the government. These inconveniences are divided to the political, social, economic and ideological. Some of political inconveniences of the government agencies include: conformism, dependence on foreigners, worldliness, and disregard for the principle of consultation. These inconveniences, their contributing factors, their consequences and the political, social, economic and cultural anomalies arisen of them has been studied in Islamic teachings, especially in the teachings of Imam Ali (AS). Knowing these inconveniences with regard to the teachings of the Holy Quran and Nahjolbalaghe can be very effective in adoption of proper approach by agents of the Islamic system.

This article focuses on the elements of literature, such as passion, imagery and critical judgments, application and comparison. It reflects the views of Ibn Abi al-Hadid in the field of literary criticism, especially area of application in his commentary on Nahjolbalaghe. It has been said that each technique and art has its own people. The most deserved individual in the criticism is one who has literary taste and skill in the field of poetry and literature. It makes him expert and insightful of faults and beauties, and more capable than the others in the field of literature. We find these qualities in Ibn Abi al-Hadid, who is Master in literature.