پژوهشنامه نهج البلاغه
پیاپی 29 (بهار 1399)

According to theoreticians of intertextuality, including Kristeva, any text in relation to previous texts is meaningful. The text may be an expanded form or an artistic form of previous texts. The Sana'i tradition as a text and mystical text has benefited from the past Persian and Arabic texts of Islam. Nahj al-Balagha is one of the Islamic texts in which Sanai has viewed it broadly and beyond the scope of reasoning in a way that he has created in order to understand many of the points of the hijah, The words of Mola Ali (as), especially Nahj al-Balaghah, came. The subject of vices and secrets, due to its fairly wide reflection, in the Word of Ali (as) and also Hakim Sanai, is the main topic of the present research, which is examined based on the intertextual relationship and the emphasis on the hypothesis and hypothesis of the dispute. The result is that: Sanai in the mystical teaching of Hadjiq-ul-Haqiqa, as well as poetry and the vocabulary, themes and references of Ali (AS)'s three-part intertextual (rejection, negation, and complete negation) ) Has used. Undoubtedly, this conscious interaction of Hadithaha from Ali's (PBUH) words has caused the sustainability and dynamism of the Sana'a work.

Humanitarian law is one of the most important issues of the contemporary world, and is one of the great achievements of the 19th and 20th centuries in the international legal system. Its support and its promulgation, after the approval of world leaders at the global level, were popular and international institutions. Support for civilians, such as prisoners, wounded, sick, fugitives, women, children, elderly, and respect for dead bodies, and the prohibition of famine and starvation of the military and civilians and the use of illicit weapons, including the rules and practices of law They are humanitarian outbreaks of conflict and conflict. In this research, we have tried to investigate the above from the thoughts of Imam Ali (AS) with the focus of the Nahj-ol-Balagha book. In general, Imam Ali (AS), both in the early days of Islam and during his governor in the wars of Jamal, Siffin and Nehravan, despite his thought of inviting to peace, paid close attention to the observance of the rights of even civilian and non-civilians, Attention did not cause damage. Although some of the humanitarian law that is mentioned in international documents under different titles and names does not explicitly refer to the same as in the words of the imam, but with the prioritization and unity of criterion, there are some recommendations and the behaviors of Imam (AS) are inferred.

Symbolism-semantics, bypassing classical semiotics, which considered the production and interpretation of meaning to be a two-way patriarchal relationship, entereda new stage, the continuous discourse activist shifting the semantic boundaries. In this new knowledge, the semantic assertion and the freezing of signs place their place in fluid, dynamic and dynamic signs. In this research, using a descriptive analytical method, how the discourse was fetched in the ninth sermon of Nahjulbalaghe on the basis of senses with the help of sensory-perceptual dimension, it was investigated and shown how senses are the main basis for the formation of discourse, then the reflection of this dimension of discourse in the translation Seyyed Ali Mousavi-Garmaroodi was evaluated to determine the authenticity and defect of the translation of sign-sensory meanings in the translation corridor for reaching the semantic corridor. The findings of the research show that attention to the sign-semantics of the word in translation makes it possible to identify the semantic value of the signatures and their correct expressions. The way in which the interpreter has neglected to pay attention to it and, consequently, to equal representation.

The slamic religion believes in healthy living in terms of moral excellence. In the same vein, many organizations have identified morality as a development ladder and found that the inadequacies and moral gaps in the organization have dangerous and irreversible consequences; therefore, they are seeking ways to promote organizational ethics. This paper intends to explore the methods of organizational ethical excellence with the help of Imam Ali's viewpoint, in order to meet the needs of Iranian organizations for the perfection of organizational ethics. Accordingly, the question of the present research is how can one achieve the excellence of organizational ethics from Nahjulbalaghe's point of view? The present study is qualitative research and uses qualitative content analysis method with a conventional approach. In this way, the researcher avoids the use of pre-defined classes and, instead, arranges for classes to arise from data. Thus, through induction, indicators and components emerge from data. The three main dimensions of corporate ethical excellence extracted from Nahjulbalagheh include organizational rules and regulations, organizational culture and organizational structure. The components of corporate ethical excellence are the competence of the rules, the suitability of the executives, the creation of trust, the creation of hope, the structure of planning and the structure of the executive.

The software is one of the most complex and effective invasion methods against the values of a any system. Therefore, in this research, an analytical descriptive method has been used to analyze Imam Ali's words in Nahj al-Balaghah to find out the mechanism of soft action Based on the historical events of Imam Ali's era and presented a opposite strategy based on their actions. Based on the contents of the words of Imam (AS) in Nahj al-Balagh. any soft warfare has four basics; the first pillar of the software designers, The second pillar of the tool and content, Third pillar of agents and administrators (Social people), The fourth pillar of formation and formation grounds. Eventually, the designers of the soft war use methods such as distorting facts, creating differences and divisions, using Sacred, falsifying documents and slander Etc. to perform soft war. In order to stand with the above methods, Imam Ali (AS) using the tools and methods of the right, persuasion and political justification, the dismissal unsatisfied authorities, the harshness of the act, endurance, insight and political choice adopted a confrontation strategy- Protection Based on the bedder for divine revelation.

Use of force is to be discussed in two different sections: domestic or international sphere. Prohibition of use of force is a well-established rule in contemporary International Law. States are not allowed to use of force against other states except in self-defense or Security Council authorization. Initial use of force, therefore, is in conflict of law and is considered internationally wrongful act, if it would occur without authorization of Security Council. Initial use of force in domestic sphere is permissible against armed opposing and rebels in contemporary International Law and there is no prohibition in international law in this regard. There are many cases of use of force against civil opposing in state practice. Imam Ali` (a's.) practice in wars including Jamal and Siffin has shown that Imam has refrained use of force until rebels started armed conflict. In the other words, Imam`s practice showed the tolerance of Imam towards armed oppositions in comparison of contemporary International Law.

Analysis of ancient and religious texts based on recent theories helps to shed light on new angles and subtleties and allows for a better and more comprehensive insight into them. Bakhtin’s dialogism is a theory that can be used with texts that have multiple voices and dimensions; texts that go beyond one dimensional subjective aspects to assume objective and collective ones. Many of Nahj al-balagha’s sermons revolve around different social and cultural topics. Hence, the sermons are characterized by having different aspects of dialogism with multiple characters and different narrative styles. By adopting a sociological approach, this paper attempts to investigate one of the most socially themed sermons of Nahj al-balagha, influenced by life conditions in the time of Imam (AS), based on the theory of dialogism by Bakhtin. The result indicates that this sermon has the characteristics of dialogism such as dialogs, speech act components (commanding, addressing, querying, etc), chronotope and carnivalesque. These elements result in extreme dynamism and relevance of the sermon to the different people playing a role in it, thus giving it a social and collective quality, which have come about as a result of the interplay between history, religion, and culture in the time of the Imam  . This study adopts a descriptive-analytical and statistical method.