نشریه پژوهش های نهج البلاغه
سال بیستم شماره 4 (پیاپی 71، زمستان 1400)

Any civilization may encounter injuries and challenges in its path of formation and continuation. These issues may divert that civilization from its true path. In the meantime, cultural harms and soft warfare play a unique role in declining civilization and its destruction. Through a descriptive-analytical approach, the present study aims to extract the harmful cultural components of Islamic society and civilization based on Amir al-Mu'minin Ali's (AS) point of view in Nahj al-Balaghah and provide solutions. According to Nahjul Balagha, studies show that components such as cultural influence, deviation of distinguished ones, sedition, heresy, intellectual rigidity, power-seeking, and negligence are among the harmful factors that threaten health of Islamic society. In letter 53 of Nahj al-Balaghah, the treaty of Amir al-Mu'minin (AS) to Malik Ashtar, some of these components include revealing people's flaws, regret of forgiveness, joy over punishment, slander about past caliphs, and failure to keep promises have been mentioned.

Systemic understanding of hadith depends on the application of the rules of understanding. Obstacles are always available in the way of hadith understanding, disrupting systemic understanding. Therefore, identifying the harms and barriers to understanding the hadith contribute significantly to the accurate application of the rules of understanding, and keeps understanding of hadith away from the non-methodical and incorrect explanations. One of the disadvantages of understanding hadith is the confusion between tradition and hadith. Imam Ali (AS) advises Ibn Abbas in letter 77 of Nahj al-Balaghah that he may discuss with them through tradition while facing the Kharijites. This article seeks to investigate this issue through letter 77 of Nahj al-Balaghah. Based on the investigation, no case dealt with the unification of tradition and hadith. The author studied several descriptions and translations of Nahj al-Balaghah with a descriptive-analytical method. Therefore, the commentators and translators of the 77th letter of Nahj al-Balaghah have considered the word sunnah and hadith in the said letter as synonymous. If according to sermon 127 of Nahj al-Balaghah and the application of tradition in the first and second century AH, it becomes clear that the word tradition does not mean a hadith, and it implies seerah and methods. So, Imam Ali (AS), in this letter, asks Ibn Abbas to express examples of behavior (tradition) of the Prophet (PBUH) while facing the Kharijites.

This research aims to achieve the leadership model of Imam Ali (AS) in the treaty of Malik Ashtar (RA). It seeks to answer the following question: What is the leadership model of Imam Ali (AS) according to the context of the treaty? To this end, the authors used exploratory textual analysis. For this purpose, first, the entire text of the treaty was divided into 79 verses according to each section's content and thematic relevance. After that, the conceptual diagram was extracted and drawn through the precise analysis of each phrase. Each diagram indicated the relationship between different concepts and speeches of that phrase. Then by reviewing the entire text several times along with the diagrams of the phrases, the final pattern of the text was extracted, which indicated the leadership model of Imam Ali (AS) in the treaty. Findings of this research show the leadership model of Imam Ali (AS) in the treaty is a comprehensive model according to which the leader's duty starts by obeying God and then leading himself. These two are the starting point when the leader begins to guide others. In this model, the leadership of people and subordinates is done through direct supervision and indirect leadership (through brokers). Also, according to the treaty, the emphasis of Imam Ali (AS) was on explaining the relationship between leader and people; this issue was of particular importance.

Nahj al-Balaghah, due to its great importance in Islamic sources, has always been the focus of researchers. Among the written explanations, the commentary of Lahiji about Nahj al-Balaghah uses theological, philosophical, and mystical terms. The present article has been done with a descriptive-analytical method to study the discovery procedures for Nahj al-Balaghah concepts in the commentary of Lahiji using a critical approach. After examining the author's commentary, and clarifying whether his piety was influential in his commentary or not. It was revealed that he had used various methods to explain the words of Imam Ali (as), to receive themes (including linguistic, literary, historical, geographical, and philosophical ones). After discovering these procedures, a comparison was made between his commentary and other commentaries. Consequently, shortcomings and confirmations were discussed. So, it was revealed that the commentary of Lahiji is written for a specific, general and limited audience. To this end, the authors considered both strong and weak points. The strong points were stating the cause, using the correct version, and brief attention to the narration. The weak points were the errors in quoting verses, negligence in translating and explaining some interpretations, errors in recognizing the meaning of some words, and failure in identifying the structure of some words.

After the Quran, among Islamic texts, Nahj al-Balaghah has the highest degree of cogency, fluency, certainty, and accuracy. That is why Islamic scholars, based on the prophetic hadith "Truth is with Ali and Ali is with Truth" mention Nahj al-Balaghah as the brother of the Qur'an. Therefore, it is the most authoritative religious source after the Qur'an, which is entirely related to it. Nahj al-Balaghah has explained many aspects of the Quran. The present article deals with the influence of Nahj al-Balaghah's wisdom on Persian literature based on wisdom 139. The authors will answer the question that, is the Quran the source of the wisdom of Nahj al-Balaghah? To what extent Nahj al-Balaghah's wisdom has influenced Persian literature? It is evident that Persian manuscripts have been affected by the revelation and, consequently, the words of Amir al-Mu'minin Ali (AS) in various ways. This research seeks to find the Quranic root of wisdom and the effect of their lofty meanings in Persian literature. In this article, the wisdom 139 of Nahj al-Balaghah has been studied based on the meaning of words, the Quranic root of wisdom, and its effect on Persian literature. Scholars believe that Nahj al-Balaghah is the interpretation of the Qur'an; the subject of this article is to find the divine sources of the words of Amir al-Mu'minin Ali (AS) and indicate its reflection in Iranian literary works.

In Nahj al-Balaghah sermon 197, Ali (AS) described the last moments of the Prophet Muhammad's (PBUH) life in "w laqad qubid rasul alllah w 'inn rasah laealaa sadri w laqad salat nafsuh fi kaffi, fa'amrartuha ealaa wajhi." Due to the textual and documentary ambiguities in the mentioned hadith, the present article has validated and examined this seremon. Our approach in this paper is document -text chronology. Based on this method, by analyzing similar texts and classifying them in separate tables, we drew a spider web, determined the common loop, and investigated the evolution of narrative. To understand the accuracy of the narration, paying attention to the first source that contains the theme of the hadith of Silan-e Nafs-e Nabi and how this source has found its way to other sources is one of the most important purposes of this article. In the next stage, the narations of the narrators and their relationships with each other, motives, and causes of distortion were investigated. As a final point, with sufficient reasons, while pointing out the cause of distortion and the source of the dispute (Sadiqah Ibn Saeed), finally we concluded that apparent meaning is unlikely and its specific meaning should be sought.

One of the emerging theories in the last decades of the twentieth century is the theory of "moral leadership," which has been seriously addressed in the management literature. Management researchers believe that in addition to establishing moral laws for society, the performance of ethical behaviors by the leader or individual with key roles at the head of government plays an essential role in the transmission of these norms to members of society in various ways, and facilitates the realization of social ethics. Imam Ali (AS) as, a prominent figure in the power and Islamic government after the Prophet, emphasizes the precedence of ethics over each category. Therefore, there is no difference between moral teachings, whether in government or elsewhere. Moral leadership first through appropriate moral principles tries to preserve religion and morality and prevent war. Then at second step indicates that ethic based humanity is superior to the immoral religious claimant. The findings of this study, which was done with a descriptive-analytical approach, suggest that in the seerah of Imam Ali (AS), ethical orientation is original. He has not sacrificed a slightest moral issue in the face of his opponents..

One of the essential components of literary texts is the use of artistic images. Nahj al-Balaghah, as a literary and religious text, has made good use of literary components to express its sublime and valuable concepts. Among the issues that have been repeatedly considered in Nahj al-Balaghah; is "world". The results of this study, conducted in a descriptive-analytical method, indicate that the images presented by Imam (AS) about the "world" have main components of the artistic image such as movement, rhythm, color, imagination, emotion, and dialogue. In addition to creating original and unique illustrations, these images represent a unique, profound, quick, and better understanding of this concept, establishing the desired meaning in a comprehensive form. In addition, the variety of images with pleasant rhythm keeps the listener attentive. The images presented in Nahj al-Balaghah about the world in a high proportion reveal its negative aspect and through presenting vivid, moving and tangible images intends to warn the man human being about distancing himself from the hereafter. Meanwhile, Imam has paid attention to the positive aspect of the "world" in the same way.

Amir al-mu'minin's attitude towards the issue of perfection is particular. He has mentioned some statements about perfection, and similar to these statements cannot be found in the words of other infallibles (peace be upon them). According to him, perfection is missing in the world. To understand this sentence, we must pay attention to the types of the world i.e. the praised and condemned worlds, and the relationship between world and hereafter. In a general view, it can be said that Imam has considered perfection in various fields, which can be explained in the form of positive attitudes and negative attitudes. But Amir al-mu'minin's positive attitude to perfection includes several directions. One direction pays attention to man's intrinsic value, intellect, and wisdom. The other one considers positive aspect of perfection related to the relationship between language and heart. Man's tongue is subject to his heart, and if a person wants to maintain his personality, he must take care of his heart, because the tongue symbolizes the heart. Consequently, if one is brave in heart and eloquent in speech, he is successful in knowing God and supporting His remembrance by heart. He is also successful in terms of speech in spreading religious knowledge, soul purification, and serving society.