نشریه پژوهش های نهج البلاغه
سال شانزدهم شماره 4 (پیاپی 55، زمستان 1396)

Many mystical works have been published in the West, some of which have also been returned to Farsi. In the set of these ideas, one meet three types of theory: constructivism, evelasting wisdom, and compilation theory. Some believe that in these states some awareless states may be found also, but so far no such theorizing has focused on religious texts, especially on Nahj al-Balaghah. Therefore, the present paper seeks to study the conditions of ahwal, religious/mystical experiences, and their how and what in the book mentioned and their relations to mstical attitudes of wisdom and structuralism. The findings indicate that there are a variety of such experiences in Nahj ul-Balagh containble in objective ones and mental ones. The objective experieces are in harmony with the everlasting wisdom and the mental with constructivism or are of more epystemological nature. However, Nahj al-Balaghah's theory does not confirm pluralism, though it has spoken of the plurality of ahwal. These experiences are sometimes focused on a subject, that is, they are intentional, and sometimes they return to the presence of God founded through human intuition and, therefore, being not intentional.

Noticing ethics in various areas of life is increasingly in progression. Explanatory studies of and improving ethical disordersis counted among the requirements of this age and, undoubtedly, one cause of human deeds lies in one`s knowledge, the fact leading us to inseparability of ethics and human knowledge. In this paper, it is intende to explain the how of one`s mind affects his/her deeds. After presenting a precise definition of wisdom, its effect on and its way of improving practical ethics has been proved and, then, various instances of wisdom have been extracted from Nahj al-Balaghah and some of its effects clearly visible in deed have been referred to. The purpose of this article is to investigate and demonstrate the constructive effect of theoretical education in the field of behavior. One of the results of this article is that human beings, in addition to other constructive factors, need to have a precise theoretical and intellectual system based on rational reasons about the beginning and the end of the universe and the human being without which it is difficult to achieve ethics.

Noticing ethics in various areas of life is increasingly in progression. Explanatory studies of and improving ethical disordersis counted among the requirements of this age and, undoubtedly, one cause of human deeds lies in one`s knowledge, the fact leading us to inseparability of ethics and human knowledge. In this paper, it is intende to explain the how of one`s mind affects his/her deeds. After presenting a precise definition of wisdom, its effect on and its way of improving practical ethics has been proved and, then, various instances of wisdom have been extracted from Nahj al-Balaghah and some of its effects clearly visible in deed have been referred to. The purpose of this article is to investigate and demonstrate the constructive effect of theoretical education in the field of behavior. One of the results of this article is that human beings, in addition to other constructive factors, need to have a precise theoretical and intellectual system based on rational reasons about the beginning and the end of the universe and the human being without which it is difficult to achieve ethics.

Corruption, discrimination, inequality are the product of the immodest lack of transparency and lack of public access to information. Regardless of the principle of transparency and people`s free access to information, the government cannot achieve economic justice and its results. Transparency and open access to information, criteria and mechanisms are the appropriate and prerequisites for the realization of economic justice. The health of economic relations, economic progress, and achieving economic goals based on justice depends on the transparency of economic relations. There are grounds and spaces for realizing economic justice, welfare and social security, including: removal of the bureaucracy, establishment of solid law and its enforcement, legislativeism, avoidance of monopoly, existence of a climate of critique in society, honesty, officials` accountability and responsability. This paper tries to examine and analyze these areas and the context from the viewpoint of Imam Ali (A) as mentioned in traditional and historical sources, in particular, in Nahj al-Balaghah. The results of the research show that transparency and people`s free access to information is a fundamental condition for any reform of economic system to establish justice. Any more transparency and better, the greater the scope of justice.

Imam Ali's short rule has brought many scientific and practical achievements useable in managing communities and dealing with different sects, guilds, and religious groups. This paper seeks to study the style and manner used by Imam Ali (A), as a ruler in a function-based, wise and religious system, with regard to religious minorities. As is clear by Imam Ali's aspects of life and words, his principles and rules of behavior with non-Muslims are based on guidance, peace and friendship, preservation of the dignity of Muslims in accordance with Islamic law. According to Imam`s bases, religious minorities must adhere to the laws of the Islamic society in the field of social interactions and have not any thought of domination over Muslims; such being the case, they can live freely in Islamic lands, and Muslims should also interact them according to Islamic law. As it is necessary for Islamic government also to provide their security and perform its duties toward them. Imam`s lifestyle and speech clearly reflect Islamic Government`s honour, power and glory along with justice tward non-Muslims, the fact referred to by Imam in the letter 53: imma akhu l-laka fi d-din aw naziru l-laka fi l-khalq.

Among Imam Ali`s eloquent sermons in Nahj al-Balaghah, the 28th sermon is known as that of jihad. This sermon has been studied by scholars from different dimensions. Considering the sermon as being aimed at persuading the people to jihad in the way of God, one of its considerable aspects lies in the elements used by the Prophet to encourage and persuade people to jihad. As is clear by the words of Imam (A), The quality of creating movement, persuading the people to Jihad and the way of using proper arms require that the dimensions of persuasion as described in his words be examined. The present paper, intending to examine this dimension in the Imam words, seeks to analyze and study the principles and standards of persuasion and their application in the sermon. The results of this research show that the exciting state of the sermon has been carried out with the help of sensory instruments and the use of literary capacities of the text, which, of course, is also accompanied by consciousness.

Following the demise of the Prophet Muhammad (S), the leadership of the community deviated from its original way, and some ruled the Muslim community in different ways. In the 35th century, people rebelled against the ruler of the time due to various disorders. The rebellion against Uthman and his murder, known as one illegal measure following the death of the Prophet, took place due to Uthman`s tyranny, public dissatisfaction and impatiance, and opportunists`s roals. Amir-e Muminnan (A) sought to solve the problem and establiash a peaceful space by acting as the mediation between Uthman and the insurgents, but Uthman's breaking promise, lack of patience in his opponents and ill-intendedly meatures of the opportunists led to his murder. Unlike the methods of choosing the previous rulers, the people rushed to Ali (A) and decided him as the ruler. Yet, those of ill heart, attributing Uthman`s murder to Imam Ali (A), caused a big rebilion. This article seeks to describe the why of this false attribution and its artificial magnification. As explained in the paper, escaping from justice and punishment, seeking power and having grudge against Imam Ali (A) may be known as the causes of the event.