RESEARCH OF NAHJOLBALAGHEH
Year:2017 | Volume:15 | Issue:51 |Papers Count:7

Imam Ali’s speech overflows with numerous eloquent figures. Among all eloquent figures, technique of frequency as an effective agent for attracting attention of the addressee and transmitting intended ideas is of particular importance. Describing the technique of frequency and its place in new and old critique and referring to its different semantic and eloquent types, authors of the paper have extracted some cases of the technique and, referring to semantical and eloquent points, have explained its possible denotations. The study, surveying applications of frequency in Nahj ul-Balaghah, intends to introduce some of Imam Ali`s properties of speech with an analytical and descriptive method. As is clarified by findings of the paper, the pivots of frequency in Imam’s wisdoms in four levels of letter, word, phrase and sentence may be seen. Imam has used this technique to stimulate and affect the addressees and develop the rhythm and content of speech.

Comparative studies in literature has led to a method by which human view on literature has been transformed and, therefore, links of literature works and writers of different nations have been studied and reveling sources have been discovered. Mahmood Sami Baroodi is regarded as contemporary leader of Arabic poem. Comparative study of Imam Ali’s speeches in Nahj ul-Balaghah and Sami Baroodi’s poems of wisdom is an attempt based on comparative method taken from the French school for surveying Baroodi’s impressionability or non-impressionability of Imam Ali's speeches in Nahj ul-Balaghah, Dorar ul-Hekam and Mizan and the way and measure of this impressionability. As is understood, Baroodi in his poems of wisdom has paid attention to and been affected by Imam Ali’s speeches. High degree of the impressionability has been taken place in the form of recreating Imam’s contents of speeches in his poems. As Baroodi has praised Imam in his poems, we, therefore, may regard Imam’s speech as a source of Arabic contemporary poem.

When introducing his trustworthy manager and commander, Maleke Ashtar, Imam Ali (a) has mentioned more than 25 particular qualities. The qualification has made Maleke Ashtar an outstanding example carrying Alavi culture. Imam purpose of such a qualification consists in showing the way and establishing a wisely culture for choosing and appointing merit managers and, following it, developing and deepening beliefs and unity of votes in society for engineering public culture. Given social belief in meritocracy in accordance with Alavi’s culture, public demands in the field of sovereignty would change and management of Islamic society would be safe from misleading propaganda. Moreover, Imam, following a wise method, has paid particular attention to public satisfaction in choosing and replacement of managers and commanders to protect Islamic and social solidarity and public confidence to government. The paper has intended to introduce Maleke Ashtar’s personality as a velayi Manager in Imam Ali’s view.

Preventing crime is regarded as one of police’s most important duties in IRI. Police’s duties of social order, security, personal and public pacification would be performed only if special attention be paid to prevention of crime. There can be found different policies in different systems of laws for prevention of crime studying them in comparison with what found in Malek’s pact an extraordinary distinction would be made clear. Considerable particularity of Malek’s pact includes three levels of commanders’ duties towards those under command and good behavior these forces should have towards people. In this way, the pact implied most applicable effect in police prevention of crime. The paper, on this basis, seeks to present a method for preventing crime.

After the battle of Seffin, Khavarej viewed Imam Ali (a) to become pagan and wanted him to repent. As Imam knew their distortion, tried much not to fight them. He used cultural, political and military working methods and rescued thousands of them from distortion. Imam's main purpose in confrontation with all his opponent including Khavarej was tolerance and refusing from killing and avoidance from violence. At last, some thousands of Kavarej refused Imam and preferred to fight him and, in this way, Imam found no other remedy than fighting. In the paper, Imam Ali's manner of life with regard to his method of contribution with Khavarej has been studied and with reliance on historical sources and teaching of Nahj ul-Balaghah it has been proved that Imam has tried to prevent blood shed.

Moving away from Islamic principles and prophetic teachings during the three caliphs’ age causes various failures in Islamic society. Therefore, when community referred to Imam Ali (a) and he accepted caliphate, during his short period of caliphate, he met such types of social perversities as regarding tribe and family relations as values for governmental posts, formation of classified system, changing social values, social gaps and weakness. Such being the case, Imam, following Islamic orders and teachings, opposed the proversities. His manner of opposition was based on right-seeking, justice and moderation, generosity, tolerance …. Preaching, lightening, authority, giving example and model, encouragement and punishment, frequent mentions and kindness, needless to say each in its special place, may be regarded as his manner of opposition with such cases of distortion.

One fundamental principle in theology, kalam, is called as that of lutf; adliyah has relied on the principle much. The principle as a branch of the problem of husn and qubh has been used by theologians. Nahj ul-Balaghah as a religious text has attracted attention of Shiite and Mu’tazelite scholars. Ibn Abe’l-Hadid is among those Mu’tazelite scholars that commented this book. Though he is well-known as a historian and a literary scholar, his theological works denotes his knowledge and profession in theology. He has used the principle in different places of his work. As is clarified in the paper, Ibn Abe’l-Hadid, defining the principle and its realm of usage and its essentiality, has applied it to prove his view in 28 cases.