پژوهش نامه ی علوی
سال دوازدهم شماره 2 (پاییز و زمستان 1400)

During the Safavid period, ritual poetry became very popular, especially with the subject of Imam Ali (AS).Philip Hamoun, a contemporary French theorist and semiotician, is one of the most influential figures in the field of personality semiotics. In his theory, characters are processed based on four principles in terms of types of signifiers and meanings, and descriptive levels of character. According to Hamoun’s semiotic model, the personality of Imam Ali (AS) is one of the religious reference personalities. In the axis of Imam Ali (AS) as a signifier, poetries in the Safavid era, have mentioned his name, his ancestry and the characteristics of his birth in the Kaaba. In the axis of the meaning of Imam’s personality, some of the moral features of the Imam such as his courage, science and knowledge, generosity, religiosity, eloquence and justice have been discussed.In the axis of levels of analysis of the Imam’s personality, some Shiite beliefs such as: intercession, Imamate and guardianship, Tula and Tabra, attention to verses and hadiths and glorification of pilgrims and their holy shrine have been among the main features that poets of this period have taken into consideration.The analysis of the personality of Imam Ali (AS) in the poetry of the Safavid era portrays the prominent position of Imam Ali (AS) in Islam and the manifestation of his attributes and virtues can be a motive to prove his true legitimacy in the Imamate and succession to the Prophet.Also the poems introduce the Imam as a religious truth and an example of a perfect human being.Based on the theories of Philip Hamoun, this article, in a descriptive-analytical manner, has analyzed the image and biography of Imam Ali (AS) in the Alawite praises during the Safavid period.

One of the most important political treatises in the late Safavid era is the treatise "Teb-al-Mamalek" written by "Sayyed Qutb al-din Mohammad Neyrizi Shirazi" on reforming the way of governance. A noteworthy part of this treatise contains the political teachings of Nahj-al Balaghah, from which Neyrizi has sought to correct the undesirable social and political conditions of his time. The present study seeks to evaluate the position of Nahj-al Balaghah’s position in solving social and political challenges in the said period through a descriptive-analytical method and a library-documentary approach.The findings show that Neyrizi is an integral part of Nahj-al Balaghah’s political thought, monarchy and political ethics. Quoting the political teachings of Nahj-al Balaghah, it has sought to respond to issues such as corruption and economic crisis, lack of regulatory body in power, disregard for the Qur'anic commands and the traditions of the infallibles.

This study seeks to examine the position and role of friendliness and tolerance as an important element of soft leadership in organizational sociability and how it was used by Imam Ali (AS) based on the statements collected from Nahj al-Balaghah, which is judged using a descriptive-analytical method. The study relates that with this description, the relationship between friendliness and tolerance with organizational sociability has been studied and the following conclusions have been obtained: The effect of friendliness and tolerance in the organizational training of forces; The effects of friendliness and tolerance in removing resentment and differences between forces in the organization and society; The role of flexibility in guiding forces on the right track; The effect of handing over power and ability in leadership; And the effects of camaraderie and tolerance on the empathy of the forces with the leadership. The limits of tolerance in accepting people based on the life of Imam Ali (AS) have been stated.

Man is a perfectionist being and needs to identify obstacles in his path to promote growth. One of the greatest hindrances to human perfection is the devil or Satan. Considering the role of Satan in misguiding man and the concurrent advice of Imam Ali (AS) in this regard can be found in his highest and most important sermon known as Qaseh, which was delivered after the battle of Nahrawan. In this sermon, the Imam vigorously tried to explain the nature of the devil, to provide a comprehensive picture of the stages of his influence on man and the strategies to deal with it. Accordingly, using the method of "content analysis" and the technique of "qualitative content analysis" in this research, the most important themes and conceptual components expressed in relation to the devil have been identified. This is while extracting the main and secondary themes, citing the words of Imam Ali (AS) in the sermon of Qaseh, to explain components such as: examining the word Satan and Iblis (the titles of the devil), representatives and confirmers of Satan, the scope of Satan's vicious activity, the factors of Satan's disgust, Satan's strategies to deceive man and the stages of his influence and finally, the doctrinal and practical strategies that can prevent the influence of the devil on man. Finally, based on the words of the Imam, an attempt has been made to provide a comprehensive picture of the category of "knowing the devil".

According to Islamic jurisprudence, whoever commits a forbidden act deserves punishment in the Hereafter. Regarding the entitlement to the worldly punishment, some taboos, according to the circumstances, are subject to a certain punishment, namely, “hadd”, “qisas” and “compensation”; the cause, type and amount of each of them are specified in the Holy Shari’a. But there is no specific punishment assigned to some taboos in the Shari’a. Regarding those taboos lacking any assigned punishment, the rule of the “punishment for all forbidden acts” is a well-known law among the jurists, according to which all forbidden acts should be punished.Banking on the generality of this rule in the executive arena leads to unlimited expansion of repressive policies. Basically, this paper, using a descriptive-analytical-critical method, seeks to shed more light upon Imam Ali’s (AS) encounter with taboos lacking any assigned punishment. Based on that, the paper criticizes the generality of the law of “punishment for all forbidden acts”. According to the results, the measures taken by Imam Ali (AS) against such taboos does not necessarily end in punishment. The manner in which the Imam confronted the taboos can be explained in two forms: deterrent measures and reactionary measures. The punishment has been only one of the types of reactionary measures. In the biography of Imam Ali (AS), it says that, on condition of necessity, the act of punishment to deal with taboos is not denied, but is an absolute reliance on it for deterring taboos and using it in any case, regardless of other measures and arrangements, is debatable.

In order to preserve and value the fundamental rights of individuals, and to reduce the burden of oppression on vulnerable groups, the international community today has taken over the international agreements that often reflect the general principle of non-discrimination in the Universal Declaration of Human Rights. Many scholars believe that although Western schools have often addressed the status and promotion of the term human rights, they are not the main originators of it. The history of human rights well be traced back in the divine religions, especially in the religion of Islam.The purpose of this paper is to investigate how to support vulnerable groups in the international community in compliance with the international law, explain them legally, and the dire necessity of addressing them to adapt to the views of Islam and the teachings of Imam Ali (AS). This descriptive-analytical study shows the weaknesses of many human thoughts that have tried to correct it by trial and error, while in the sermons, letters and statements of the revered Imam, vulnerable groups have always been taken into consideration and the Imam has prevented discrimination among individuals through education in their human rights.

A comparative study of translating a text into two different languages is important in that it shows the type of aesthetic approach of translators. In view of this important issue, the present study intends to use a descriptive-analytical method and relying on Peter Newmark's theory, how to translate the metaphor in the Persian translation of Garmarudi and the Chinese translation of Jahhua from the famous sermon "Shaqshaqiyeh" by Imam Ali (as). ), Examine and deal with.What this research has achieved shows that the best way to translate the metaphors of the sacred texts is to reconstruct it and to avoid changing and changing the image of the source text, because this acquaints the target language audience with the way of thinking of the original text speaker. The work of the Chinese translator has been more restricted than the Persian translator.

Nowadays, in dealing with crime a policy is being credited that accounts the aspects of preventive features beside penalization, aiming at crime prevention. A scrutiny in Imam Ali’s holy order, which takes the advantage of firm religious beliefs of Islam, and the positioning of such a sinless Imam at the top of this system, indicates that the taken strategies in this field are of unique nature. In some cases, His Excellency has warned, advised, and acted upon, and in other circumstances, he has reprimanded and decisively punished such criminals. In this research, the attempt has been made by using the method of content analysis to analyze the full text of Nahj al-Balagha in order to extract the cultural, political, and economic statements of Imam Ali's (AS) thoughts regarding crime prevention. Afterwards, by attaining these from the perspective of Nahj al-Balagha, the non-penal preventive strategies such as social and situational preventions along with penal prevention strategies including severity, certainty, speed and method of punishment in the field of criminal policy has been investigated.

This article uses a descriptive-analytical method to explain the possibility and treatment of akrasia and/or weakness of willpower in human beings from the standpoint of Imam Ali (as). While akracia has often been considered a weakness of the willpower, some philosophers have different views between them, some calling the former an act contrary to moral judgment while others call it an act against a moral decision or an unjustified violation of a decision. Imam Ali (as) refers to both cases in explaining the moral decline of man. From the point of view of Imam Ali (AS), akrasia (action contrary to moral belief) occurs in two cases:1- Lack of certainty and 2- Neglect of the doer. Thus, "doubt" and "negligence" are introduced as the most important factors that reduce the inner power of belief to issue the appropriate verb. To deal with akracia and its treatment, it is necessary to strengthen the motivational role of knowing the moral agent through gaining certainty (overcoming doubt) and warning (eliminating negligence and distraction). Also in Nahj al-Balaghah, the weakness of the willpower of the moral actor has been indicated and explained with words such as "vahn" (frailty) and "fatra" (laziness). Moral strength and weakness are described as an internal battle between material desires (lusts and aspirations) and moral determination (stability). Weakness of willpower can be treated with patience, diligence, determination and effort to pave the way for the right decision.

Intertextuality is a new literary topic that examines the relationship between two or more texts. According to Gerard Genet's theory, no text is independent of any other text and is consciously or unconsciously derived from previous texts. Utilizing the concepts and moral teachings of the original Islamic sources has long been common among Persian-speaking poets and writers for the credibility and richness of their words. The purpose of this research is to study and analyze the intertextual relations of the moral themes of Jami's poems and Nahj al-Balaghah, the way it is expressed and their impact on the reader. The research expresses the relationship based on Gerard Genet's intertextual theory in the forms of explicit and implicit, with analytical-descriptive method and states the type of influence based on propositional, inspirational and narrative methods which overlap with Genet intertextuality types. The results depict that the common evidence indicates the certainty of intertextuality in two different languages, in two different positions, and the conscious influence of Nahj al-Balaghah. The aim of the author is to establish a cognizant relationship with Nahj al-Balaghah, to promote good morals, to awaken the society, to promote the moral teachings of this book and to validate Imam’s words in using this original and valuable Islamic source.

Rational and narrative reasons and historical studies indicate that the Holy Qur'an was compiled  at the time of the Prophet with revelatory allusions, thus never allowing for its increase or decrease, so that distortion is possible. One of the historiographical ideas of the Holy Quran that Seyyed Nematullah Jazayeri and Mirza Hussein Nouri have devised is the omission of the name, image, characteristics and high position of Imam Ali, Siddiqah Athar and other Imams (AS) from the Holy Quran, while in their opinion, in all books. The former celestial was mentioned.The present study, by descriptive-analytical method, has categorized the ninth reason of Mohaddhesnouri's chapter in three sections, challenged its contents in terms of content, and revealed the weakness of the document, its sources, and the significance of its narrative documents. The findings of this study reflect the fact that the above claim is based on mere exclusion and not on reasoning, and its contents and conclusions are in conflict with rational, narrative and historical reasons. Thus, the idea of mentioning the name and image of Imam Ali (as) is inconsistent with the style of expression of the Qur'an and does not agree with the tradition of the divine test. Accordingly, quoting the narrations in which the name of Imam Ali (as) is mentioned in the position of explaining the verses of the Qur'an, never indicates the removal of that Imam's name from the text of the words of the Qur'an; Rather, it refers to interpretation, expression of dignity, cause of revelation, presentation of examples, elaboration or interpretation of verses, and the Holy Qur'an has never been deficient in the period after the death of the Prophet (PBUH).

One of the most strategic decisions of Imam Ali (AS) during the era of the Islamic Caliphate (35-40 AH) before the beginning of the wars of the said period, was the strategy of peace and reconciliation with factions and opposition groups of his time.This paper aims to examine the veiled semantic layers of the text based on the approach of hermeneutic analysis of German theologian Friedrich Schleiermacher according to Sermon 40 of Nahj-al Balaghah.The basis of the author-centered hermeneutic approach and research methods in understanding the leading texts (non-revelatory sacred religious texts such as the Nahj-al Balaghah) is based on the principle that by applying two paradigms of grammatical and psychological interpretations deal with the hermeneutic reading and scientific scrutiny of the strategy of peace and reconciliation in the practical biography of Imam Ali (AS) and answers the question of how this strategy relates to peace in the hermeneutic reading of Sermon 40 of Nahj-al Balaghah with its historical narratives. According to the available data, the category of peace and reconciliation has a very practical and obvious manifestation in Imam’s theoretical and practical biography, the implications of which are exposed in the article.One of the results of applying the theoretical framework of the stated method is that in Sermon 40 the novelty of Ali’s (AS) way of thinking regarding peace and reconciliation is emphasized and leading the society towards security and tranquility in critical social conditions is a category that Alavi discourse takes the lead.The expert audience, in the process of reading the text, is guided to ascertain the semantic layers below the text and it seems that the analysis of the semantic infrastructure of Sermon 40 from the context of grammatical and psychological interpretation paradigm in author-centered hermeneutics, can express the spirit and judgment of the Imam and his comprehensive antidote personality. He is both a hero of peace as well as of war, he makes and maintains peace as long as the Muslim community is secured, and that tranquility and dignity prevails in the society. He fights as long as it is proven that the discourse of peace has become slow.