مجله دراسات حدیثه فی نهج البلاغه
سال ششم شماره 1 (پیاپی 11، خریف و شتاء 1444)

Incurable diseases cause severe changes in the patient and his family in various economic, family, social and psychological dimensions. These changes in the patient's religious beliefs lead to extensive spiritual conflicts. Spiritual conflicts in the field of incurable diseases have created new beliefs. The emphasis of the World Health Organization on the existence of spiritual health as the fourth dimension of health, along with the dimensions of body, mind and society, doubles the necessity of re-reading the statements of Imam Ali (peace be upon him) in resolving emerging spiritual conflicts. Meanwhile, the issue of "justice" plays a significant role in creating these conflicts. The authors' clinical experiences in examining this category in subtopics such as the cause of disease, God and disease, the wisdom of disease, the evil nature of disease, human actions and disease, in the form of questions such as "Why me?" Why have I been good? why now? Why my child? It is related to spiritual health. Philosophical and religious analysis of the issue of justice, the necessity of natural laws, the mutual relationship between evil and disease; God's immutable laws in getting sick from the perspective of Nahj alBalagheh have been examined in accordance with the spiritual conflicts of the justice of the patients in line with their spiritual health.

Asceticism is a conscious effort to break away from transitory attachments and lighten oneself in order to walk the path of perfection faster. some people, contrary to the above meaning, have interpreted asceticism as the meaning of leaving the world, sitting in the corner of solitude and depriving oneself of worldly blessings. ther, need to know to the correct understanding of the concept of asceticism and ascetic life becomes very important. Many researches happend from asceticism, but the presentation of a model based on Nahj-ulBalaghah has not been considered. Asceticism is among the concepts that are clearly mentioned in Nahj-ulBalaghah. In order to reach nearness to God and achieve the position of seeker of God, man needs to follow a model that he himself has walked on this path. the present research, using the grounded theory, an attempt was made to study the concept of asceticism in Nahj-ulBalaghah as a source of achieving a model. The analysis of the data showed that the categories of humility before the Creator, knowledge and hereafterism as causal factors, and piety and imitation of divine parents and self-control, not attachment to other than God, avoiding worldliness and aversion as background factors and stinginess, greed, profusion, extremes, dissatisfaction and the vile as intervention factors and self-restraint, frugality, contentment and patience as a strategy and happiness and easy audit, closeness to God and strengthening of religiosity are the consequences of asceticism in Nahj-ul-Balaghah. The central category is "Reluctance to the world", which includes the above categories.

One of the aspects of the miracles and eloquence of Imam Ali's (a. s.) words is their multidimensionality, which means that they have both literary and rhetorical arrays and also have multiple meanings in different and opposite fields of meaning an example of the intersection of these two characteristics can be seen in the use of the rhetorical art of "Irony", which some have considered to be an inversion of the meaning of the word. What is more important in this rhetorical technique is the placement of two contrasting semanticverbal elements next to each other to surprise the audience and at the same time, inducing an important message. In this article, while providing a precise definition of ironic rhetorical art, by identifying examples of its manifestation in Nahj al-Balagha sermons and conceptually analyzing why it is used, another manifestation of the verbal and semantic miracle of Imam Ali's speech has been brought into attention. and also reread another literary craft used in Nahj al-Balagheh. The findings of the research show that the ironic art has been widely used in Nahj alBalaghah in both verbal and structural ways, examples of which are: expressing seemingly contradictory sentences, striking and domineering words, and deliberate concealment, self-praise, backbiting, and conscious ignoring. and equating two disparate things.

The noun of Tafzil is one of the most important items in the grammar and rhetorical rules of Arabic literature, which has been used and used frequently in religious texts. This name is used in many cases in the wisdom of Nahj al- Balagha, in its essence and purpose, that is, superiority between two or more things, but there are other cases that are used other than its meaning, and to analyze its function, in addition to considering the point that The adjective in question is one of the adjectives that are made from the verb being discriminated on the weight of the "verb" or it is a hybrid adjective style that uses one of the words asd, akstar, akal, etc. , along with the infinitive of the verb. The target is presented in a distinct format; One should pay attention to the different syntactic structure of each application; That the word in which the noun Tafzil is not used and is used together with "I" is Tafziliye. Either it is added to a noun like Nakrah or Ma'arifa, or the noun Tafzil is added with "al", in which case it is often used as an adjective for the noun before it, and it seems that it does not have its own meaning of Tafzil. From the above aspects, one of the most important ways to discover the intended meaning of Imam Ali's speech is in Nahj al-Balagha. This research, using the analytical descriptive method, based on the syntactic and rhetorical rules of the noun Tafzil, while stating the rules related to the noun Tafzil and its different cases, investigated the case of some wisdoms of Nahj al-Balagha and according to the structural analysis and meaning of the noun Tafzil, its expression in the translation of this wisdom. It expresses and reviews the translations as well. The result is that: in many cases, due to its structure, this noun loses its special meaning and is used in a meaning other than its original meaning, which requires applying the rules and points related to it.

Undoubtedly, there is no greater fear in life than the fear of death, and this fear is the greatest concern of every human; Becausehuman is inclined to survival and eternal life, and the idea of annihilation and destruction is difficult and unfortunate for him. This articlebased on descriptive and documentary method and based on content analysis has reached the conclusion,"Why do we fear death?"In the words of Imam(a.s.), "Why should we be afraid of death? “Can be delivered. Hazrat Amir(a.s.) is trying to paint a scary picture of the days connected with death, death itself and the events after death. It seems that this depiction is in line with a moral goal; It means to remove the negligence of the human type, whose worldliness is the dominant feature. The fear of death is due to seven reasons, which is reduced to three reasons. Weakness of knowledge and lack of understanding of the truth of death; The conception of the body as the truth of man and the true self; And the third is fear of sin and divine justice, which is actually fear of oneself. But the ways to overcome this fear are five partial ways that can be divided into two general solutions. A theoretical way that consists in strengthening knowledge and awareness of the philosophy of life and death; A lesson and awareness of the death of others and awareness of the futility of fearing death. And a practical way that is preparation and preparation for death through righteous action and voluntary death.

Nahj al-Balagha, as a valuable mine for theology, consists of the precise scientific answers of Imam Ali (peace be upon him) to the unknowns of the world that have occurred in the human mind. This encyclopedia is actually a treasure for all sciences that the Imam answers to the doubts created with his superhuman knowledge and by stating scientific documents. One of the branches of science, which today is called geology and is based on the study of the earth planet, discusses the complexities of the creation of the earth and the sub-branches of geology. In today's era, many propositions have been stated by earth science scientists, which have been provided proofs for these scientific propositions by providing documentation derived from modern equipment and specialized tools. This is when Imam Ali (peace be upon him) has used the Quran and his divine knowledge in several parts of Nahj al-Balagha sermons and explained these topics with eloquent expression. In this article, by examining the scientific propositions of geology and matching its certainty with the cause and effect relationships in the words of Amir, faith in the position of the Infallible Imam (peace be upon him) is achieved and as a result, with the increase of insight and knowledge, we can see the power of the unique creator in wise creation and He realized the creation of coherence and order in the universe and achieved conscious monotheism, and this is the ultimate perfection and happiness for man.

Linguistic theories have provided researchers with useful tools for analyzing and studying literary texts. One of these theories is the theory of textual cohesion, which studies the relationships between different elements of a text at both the grammatical and lexical levels. Since the style, content, eloquence, and eloquence of Nahj ul - Balaghah were and still are of interest to researchers, this article seeks, through the use of the descriptive and analytical approach, to study the elements of grammatical consistency in the three areas: return, deletion, and substitution in Sermon 222, and to know the degree of their cohesion and interconnectedness. One of the most important findings of the article is that the sermon has a high degree of cohesion, continuity, and coherence, and among the elements of grammatical cohesion, the element of return is the most cohesive factor in the sermon. Among the reductive elements, pronouns, especially third - person pronouns, have great frequency in the sermon, and according to the subject of the sermon, which is describing the characteristics of the servants and people of remembrance, most of the pronouns refer to this reference. Other elements of grammatical cohesion, despite their infrequency and hesitation, were effective in cohesiveness of the sermon text.