پژوهشنامه نهج البلاغه
پیاپی 34 (تابستان 1400)

Interaction as a technical term in sociolinguistics equates to verbal relationship. Interaction comprehension requires paying attention to internal and external factors of verbal relation. Politeness is a strategy related to interaction in which face, face protecting acts and face threatening acts are being discussed about on the basis of certain principles. Thus face protecting acts in speech acts are investigated with regard to politeness principles. Present research is an attempt to analyze Imam Ali’s recommendations in Nahgolbalaghe about piety along with speech acts used in them on the basis of politeness principles. Investigations have revealed that direct speech acts are seen with high frequency which in its own turn shows correspondence between locutionary and illocutionary acts and frankness in Imam Ali’s words. The mentioned directness doesn’t threaten addressees’ face since politeness strategies, solidarity and short social distance cause addressees’ face not to be threatened.

Imaging Satan and illustrating this concept in the form of tangible and objective phenomena is seen in religious narratives frequently and this phenomenon is emanated in the seventh sermon of Nahj-ol- balaghah eminently. And by analyzing and studying it from the point of view of the traditional rhetoric and even some new theories like conceptual metaphor, many aspects and prospects of this illustration and its implications and concepts remain in ambiguity. So Faucconier and Turner's four pattern theory of subjective spaces evaluate illustrating and creating Satan's conceptual blending and its imaginative measure; so, in this article by using the above theory we have tried to recognize the quality and the method of framing the concept of Satan and its elements and components in Nahj-ol- balaghah from cognitive linguistic point of view. At the end of this study, we found that the listed concepts in this sermon are evaluable by the help of several conceptual blending patterns that have been introduced due to issues that are related to Satan and saints of Satan. In these patterns the characteristics, qualities and functions of the objects, animals and different categories of human have been selected, blended and extended artistically. And by conveying them in a blended space, innovative and picturesque concepts have been created.

Explaining the concept and role of the nation based on the set of scientific orders and practical life of Imam Ali (AS) in the process of building Islamic civilization, is the starting point of this article to show what capabilities this theory has in the fertility of civilization. The research question is what were the behaviors and views of Imam Ali (AS) to revive the concept of the Islamic Nation? This descriptive-analytical study aims to investigate the hypothesis that the idea of ​​nationalism of Imam Ali (AS) was due to the fixed principles of the unityist view and the life of the Imam, which resulted in the presentation of a new discourse of civilization in the world and It is human and trans-regional, trans-tribal and trans-racial. The functions of civilization The doctrine of the nation in this historical period should not be sought in the appearances of civilization, but is related to the macro field and the foundation of transcendent thought and the spirit that governs the foundations of political, cultural and social systematization of Alawite civilization.The results show that denying and opposing the boundaries of tribal reason, the neural traditions of the pre-Islamic aristocracy, ethnicity and race, trying to establish a common belief and implementing the signs of Sharia and the limits of the common mirror of Islam, creating unity and Social cohesion, preservation of cultural and civilizational heritage of all prophets, coexistence of all different ethnic groups and races of Muslims, alignment with the good customs and traditions of nations and nations and love for the nation by the leader and the divine Imam are effective capacities in the social and political system. And it is the culture of Islamic civilization. Imam Ali (AS) in practice used all his facilities and efforts to harmonize the nation to put his discourse into practice.

Nahj al-Balaghah has a high position in the field of rhetoric, but besides that, it has a lot of political and social themes, along with the beneficial and optimal benefits of this work, we are faced with incorrect perceptions that some groups rely on to achieve their aspirations. the People's Mojahedin Organization - known as the Monafighin - is one of them, although in the beginning it is thought that they did not refer to Nahj al-Balaghah; But a review of the statements and writings of the members of the organization shows the opposite. the approach of the Monafighin to the words of the Amir al-Mo'menin was completely purposeful and to strengthen the ideological foundations, especially in political issues. in this article, which is organized by descriptive-analytical method, Impressions and citations of this group to sermons 17 and 207 are examined, which often focuses on the competence and performance of revolutionary leaders and the resistance of the masses. finally, their methodological and content defects have been criticized under the two general axes of eisegesis and modernism. this study shows that if the necessary criteria are not considered in Nahj al-Balaghah understanding, to what extent can the wrong interpretation to be followed.

One of the most cited and famous expressions of Nahj al-Balaghah is the phrase which is known as the seventy-seventh letter. According to historical reports, this text, which is addressed to Ibn Abbas, must be an oral advice given by Imam Ali (as) when he was sent to talk to the Kharijites. The two main recommendations in this text are not to cite the Qur'an and to use tradition. Attention to the appearances of the Qur'an and little attention to the hadiths were among the characteristics of the Kharijites who emerged from the readers of the Qur'an. The present study aims to validate this text by internal critique and comparison with historical data.  Numerous surviving accounts of the debates of the Amir al-Mu'minin and his companions with the Kharijites of Nahrawan challenge the accuracy of the narration mentioned in Nahj al-Balaghah. In addition to the doubts in the attribution and citation of this text, the results indicate that this historical evidences not only does not confirm the observance of the above recommendations by Imam Ali (as) and his companions but are an important examples of the Qur'anic debates in the early of Islam.

In a text such as Nahj al-Balaghah, which is motivated by the collection of eloquent and wise sayings of Imam Ali (as), meaning is the main structure of the text after its words and vocabulary. Various mechanisms for understanding and recognizing the process of meaning production have been proposed by contemporary semantics, each of which has its own requirements and rules. In the present study, by analytical method and with a comparative semantic approach, the phenomenon of meaning in some parts of Nahj al-Balagheh was studied based on Fillmore's framework theory, and these results are noteworthy that meaning fluctuates according to the type of audience and situational context diversity; Each part of the meaning is manifested as a result of the interaction and intervention of the mentality and beliefs of the speaker (Imam) and his audience. In the whole structure of the text, there is the fact that the concepts and mental images in the words of Imam PBUH form semantic frameworks, the origin of all of which is the mind and knowledge of the encyclopedia and the social and cultural experience of Imam, and this process is such that with the emergence A concept or mental image evokes all the concepts and mental images associated with it. Any negligence and carelessness to those meaningful frameworks can divert the commentators and commentators of the Imam's words from the main purpose of the narrator of the text.

One of the methods of recognizing the harms and obstacles of spiritual education is following the instructions and recommendations of Imam Ali (AS) who has climbed the steps of the highest degrees of perfection and spirituality and its harms and obstacles in a good way. It is out of its way. Spiritual education is the cultivation and growth of man's innate desire for God and the exaltation of carnal possessions. The leading article intends to examine the role of secularism in the spiritual education by using the teachings of Imam Ali (AS) in a descriptive-analytical method. An examination of the teachings of Nahj al-Balaghah reveals that the most important harm of spiritual education is secularism. Secularism hinders the attainment of human perfection, growth and spiritual education and will cause man to neglect his human status. The results showed that factors such as extreme hedonism, worldly love, aristocracy of government officials, denial of resurrection, thirst for the world, drunkenness due to blessings, trickery of the world, greed provide the ground for secularism and irreparable consequences. It bears fruit for the spiritual education of man. Man's spiritual education and spiritual excellence is the ultimate goal of religion. By reflecting on the requirements of such education, we realize the harms of secularism in spiritual education.