پژوهشنامه نهج البلاغه
پیاپی 39 (پاییز 1401)

The law of armed conflict is one of the branches of international law. Its purpose is to support military and civilian people in armed conflicts and also to limit the choice and use of some war tools and methods for the warring parties. This support for human beings and creating limitations for the use of some warring methods and tools is deeply rooted in Islam, and has been emphasized by the leader of Muslims, Imam Ali. The present research was done in a descriptive-analytical way. The purpose of this study is to explain the principles governing battles in armed conflicts from Imam Ali's point of view. This research will answer the main question, ‘what are the principles governing battles in armed conflicts from Imam Ali's point of view, emphasizing the noble book of Nahj al-Balagha?’ The overall result obtained from this research indicates that in order to prevent any kind of inhuman act in war and reduce human suffering, the principle of distinction between military and civilian people, the principle of human behavior, the principle of protecting civilians, the principle of prohibiting some weapons of war, the principle of preventing hunger and thirst, the principle of friendship and tolerance with prisoners of war, and the principle of protecting the environment are among the principles governing armed conflicts from the point of view of Imam Ali.

The present study, using the " Conceptual Blending Theory" which is one of the latest theories of "cognitive linguistics", seeks to explain the conceptual metaphors used about the "Quran" in sermon 198. For this purpose, four metaphorical phrases from this sermon were selected, and using the four-space pattern, the stages of meaning creation were depicted. The findings of the study show that the words "sea", "strong building", "healing" and "shield", which have been used to describe the Qur'an in the source area, and play a precise explanatory role in the metaphorical understanding of the destination area (the word of the Quran), and from this through a new reading, novel points can be inferred. The findings indicate that Imam (a.s.) had a comprehensive insight by using these phrases and the application of this theory can open new horizons in explaining the metaphorical concepts of Nahj al-Balagha.

The Commander of the Faithful, Ali (A.S.), along with his moral recommendations and orders, has tried to explain the philosophy of those recommendations and orders in the most beautiful way possible to their audience, and this means that he believed in the rationality of moral orders. In this study, using the analytical and descriptive method, the inference and examination of the moral reasoning in the words of the Amir of the Faithful (PBUH) has been addressed to prove that the Prophet's moral commands are merely expressions of people's feelings and desires or the social contract, but in their moral recommendations, they considered both the advantages and disadvantages of human behavior and the ability to understand those advantages and disadvantages by the audience of those recommendations. Given the fact that some moral rules are focused on the duty of man and some are focused on the results of his/her actions, Imam (a.s.), in explaining his moral orders and recommendations, has considered both duty-based reasoning and outcome-oriented reasoning in the best possible way although, in the wise view of his holiness, a duty-oriented moral order that is not aimed at any goal will never be realized, and all actions are ultimately aimed at a goal and purpose, which is to approach absolute perfection by being adorned with the attributes of perfection and divine beauty.

The Islamic society faced severe deviations after the passing of Prophet Muhammad (PBUH). These deviations led Imam Ali (AS) to criticize the previous caliphs and the influential figures of society. Therefore, from the beginning of his own caliphate, he initiated fundamental political reforms. The main purpose of the present study is to explore the political strategies proposed by Imam Ali (AS) for transitioning from a society of the Ignorance to an Islamic society. Imam Ali (AS) implemented reforms in two fundamental areas to prevent deviations; rectify the Islamic society, and eradicate the practices of ignorance. He introduced the qualities of Islamic rulers and officials, as well as a method of governance, to foster social cohesion. Imam Ali (AS) emphasized the selection of rulers and leaders based on the principles of the Quran and the Sunnah of  Prophet Muhammad (PBUH). These selections should have public acceptance and be in accordance with the Quran and the Prophet's traditions; Imam Ali (AS), was the most informed and influential person about the Quran and the Prophet's Sunnah.

The word infallibility means prohibition, and in the term, it means the existence of a force that protects a person from committing mistakes and sins. The Imamiyyah, while agreeing on the Imam's infallibility, have proved it with numerous reasons. Referring to some sermons, Alousi says, "Ali's acknowledgment of his mistakes and asking for forgiveness" is proof of his non-infallibility. The present article has tried to critically examine Alousi's point of view, relying on the documentary method. He has selectively used some passages of Nahj al-Balaghah for specific purposes without paying attention to the context of the speech, looking at Imam's words in a systematic way, just by the appearance of the words. Imam's acknowledgment of "mistake" concerns the civil dimension and "seeking forgiveness", is due to the difference between the language of supplication and the Sharia, and related to preoccupation with non-obligatory duties and refers to the aspect of education and upbringing of the Ummah. Considering the consensus of the Shiites on the infallibility of the Imam and Alusi's suspicions, it is necessary to address the subject of the debate.