RESEARCH OF NAHJOLBALAGHEH
Year:2017 | Volume:16 | Issue:52 |Papers Count:7

Tawhid is counted as the foundation of all Divine messengers’ mission; worshipping the Unique God is an essential need for all and the only agent for real peace lies only in belief in Him. The notability of the subject has caused many to study and write in the field. Yet, it may be argued that the subject will be considerable and interesting forever. Incorrect idea of Tawhid, however, has caused many scholars to involve in skepticism. And as is known, contrary to what said by some people of thought, it is not enough for perceiving the subject to study the Quran only. This is, therefore, the reason for referring to Nahj al-Balaghah to understand Quranic Tawhid better. In this study, an attempt has been made to explain notability of Tawhid by Quranic verses and traditions. In addition, in the shadow of monotheistic teachings of Nahj al-Balaghah, an emphasis has been given to the fact that impossibility of one’s knowledge of the Essence does not disprove one’s relative possibility in the field.

Ibn Abi al-Hadid and Ibn Meitham are two well-known Commentators of Nahj al-Balaghah lived in seventh century. The former, on his Mu’tazelite view, has known human action to be in the concept of belief; the latter, however, on the basis of Imamiyah’s view, has opposed the former’s and counted action as one of the effects of belief. As understood with the comparison made between the two commentaries, it was made clear that the commentators’ theological views have been of considerable effects in exposition of Imam’s speeches. Ibn Meitham has interpreted Imam’s speech on his personal view only; while in some cases Ibn Abi al-Hadid’s Mu’tazilite exposition has been of such great consequences that introduce his view as the best. In the paper, therefore, it has tries to give a brief biography of the two commentators and to show the particularities of their commentaries. And finally, different cases of the effects of their views in the field has been referred to.

Poverty has been counted among the most notable socio-economic problems whose destructive and vast effects has provoked the policy-makers in different fields to suggest and perform various policies for destroying it. The first step of the policies lies in recognizing the poverty-stricken, the fact that given ambiguity in poverty limit may not be established. As is understood, the limit of poverty is also affected by different approaches of measuring poverty and its indicator. The paper, applying descriptive and analytical method, has intended to explain Imam Ali’s view on the limit of poverty and the agents affecting it. Imam Ali (a) has viewed the limit of poverty to be subsistent requirements for life, kifaf. The limit of poverty is considered to be in proportion to need, In the field of consumption, near to moderation and justice and being in proportion to spiritual and bodily qualities and official and personal position etc. in this way, contrary to the current concept of absolute and relative line of poverty, the limit of poverty may not be viewed to be the same for all cases; rather, it is relative and personal.

Linguistic stylistics is counted one of the methods for studying literal works. In this method linguistic levels including phonology, morphology, lexicology, rhetoric and syntax. In this kind of stylistics, the euphony and words used in a text have been known as two notable agents of its eloquence and beauty. Nahj al-Balaghah, since its appearance, has been known as a text with high degree of eloquence and beauty. Such being the case, a stylistic study would make eloquent particularities of the book clear. The sermon number 221 of Nahj al-Balaghah includes considerable moral statements preventing ignorance, describing the life of the past generations, the dead states and necessity for thinking on them and their fate. The paper has focused on two linguistic levels of the sermon including phonology and lexicology; the method taken for the study was descriptive and analytical. The music, rhythm and melody originated from frequency of phones, cadence and pun current in phonetic level of the sermon have increased the beauty of the text. Again, using synonymous and antonymous words, a mixture of mental and objective words in harmony with the content of the sermon and frequent usage of irregular plural form, jam’i mukassar, of kathrat may be regarded as a dominant particularity of the sermon.

Imam Ali’s (a) speeches in the letters of Nahj al-Balaghah include a lot of explanatory fashions; however, translators in most cases have used limited words facing such a vast variety of explanatory words of the main text and, in some cases, have used only a small number of the explanatories to prevent these limited words from being repeated. As explanation is one of the methods for convincing the addressee, it is necessary for translations to be of the same extent of explanatory fashions as the main text and to avoid repeating limited words. Using descriptive and analytical method and studying Jowayni, Kashani, Feiz al-Islam, Emami and Ashtiyani, Shahidi and Dashti’s translations, the paper has found that equality of explanatory fashions in older translations is more satisfying than those in the newer. Later translators have reflected the explanatory fashions only to the degree that the whole structure of the speech be not exposed to the frequency of explanatory words; while variety of explanatory words in Farsi and explanatory meaning of some Arabic explanatory fashions in Farsi has prepared the ground for this equality in the field.

The Translation of the Description of Nahj al-Balaghah, a work by Shaykh ‘Izzuddin ibn Ja’far ibn Shams al-Din Amoli, a Shiite faqih and scholar of the tenth century after Hijrah, is regarded as one valuable works in science and literature. In the paper, it has been intended to explain the notability of this work from various aspects. The work is a translation of Ibn Meitham’s commentator on Nahj al-Balaghah; but not as the literal translations by those of good taste and natural talent that, in some cases, are accompanied with summarizing the main text and, in some cases, with an addition to it. In this translation, Imam Ali’s (a) speeches have been studied from different aspects including rhetoric and eloquent aspects, his metaphors, innuendos and simile have been fluently explained and 51 of Imam’s virtues have been mentioned. The introduction of Sayyid Razi, then, is described and, consequently, the sermons of the leader of speech, one after another, are proposed. Few versions of the work may be found. The paper tabken from a Phd thesis as a correction of the work, has recorded the method of correction in the thesis and the work’s particularities of stylistics.

Al-hikam al-mansubah ila Amir al-Mu’minin is the final part of Ibni Abi al-Hadid’s commentary of Nhaj al-Balaghah is known as one traditional collection including almost one thousand wisdoms of Imam Ali’s; the author has added this part to his commentary as a complement for Imam’s wisdoms in Nhaju’lbalaghah. The commentator has gathered the complement without referring to any source. In the paper, it has been sought to discover the sources of the complement. In this study more than half of the sources of the wisdoms has been recognized and introduced as follows: Nhaj al-Balaghah 2.4%, Al-Kafi 2.9%, Tuhaf al-Uqul 5%, Al-Khisal 1.9%, Ghurar al-Hikam wa Durar al-Hikam 10.2%, Kanz al-Fawa’id 2.8%, Tanbih al-Khawatir 4.4%, ‘Uyun al-Hikam wa al-Mawa’iz 10.8%, Al-Bayan wa al-Tabyeen 4.7%, Majma’ al-Amthal 3.3%, Shu’ab al-Iman 3.3%, ‘Uyun al-Akhbar 6.5%, Rabi’ al-Abrar 13.4%, Al-Tazkirat al-Hamduniyah 14.8% and Tarikhi Madinati Damishq 4.5%.