نشریه پژوهش های نهج البلاغه
سال بیست و یکم شماره 3 (پیاپی 74، پاییز 1401)

Abstract   As an eloquent ruler, Amir al-Mu'minin Ali (AS) put effort into codifying and regulating Malik Ashtar's treaty logically and wisely. On the other hand, he paid attention to the history of civilization and education of Egypt while preparing and drafting the treaty. He considered Egyptian society's situation, requirements, and needs in drafting the treaty. Considering these features, the Imam sent Malik Ashtar to that terrestrial. Based on the descriptive-analytical method and Fairclough's discourse analysis, this research indicated that Amir al-Mu'minin Ali (AS) wrote the government charter with the utmost eloquence, considering the existing problems of Islamic societies, especially in Egypt. By understanding the linguistic and literary dimensions of Malik Ashtar's treaty, one can understand the treaty's ideology. In this way, the proposition according to the conditions of the Egyptian society can be identified; on the other hand, the religious ideology in Malik Ashtar's treaty has multiple frequencies and repetition. What played a significant role in the formation of the ideology and cognitive-intellectual foundation of the treaty was Imam Ali's comprehensive knowledge of the Egyptian people and his knowledge of the Egyptian social context. According to the problems of Egyptian society, he always had his religious concept in different conditions for Islamic governance. Even though this treaty is historical, it can also be used for other nations and ages.

Malik Ashtar's treaty in the form of letter 53 of Nahj al-Balaghah contains essential issues about the norms of moral policy and political theology, in which significant parts of the duties and responsibilities of governors trained in the context of the Holy Quran are mentioned in both individual and social aspects. It also includes subjects that promote the growth of sociable human beings among citizens. The present article, through researching documents, merely based on the analysis and interpretation of the teachings of Nahj al-Balaghah - letter 53 - raises this question "what is the relationship between the principles of monotheistic education and the educational role of the leader who is committed to perfection and political issue in religious societies?" Based on this question and the examples from the Nahj al-Balaghah, we can propose this hypothesis that "the heart's faith and political intellect of Imam Ali (AS) have reflected important aspects of personal ethics and social behavior of rulers in religious societies. These aspects ultimately provide solid foundations for the education of a political individual and the formation of a dynamic and perfect society." In this way, while examining the fundamental propositions of Nahj al-Balaghah, it becomes clear that from the perspective of religious government, Imam Ali (AS) is the actual model in combining the religious education of individuals and the norms of the political affairs of the government, which is the practical correlation of these two. The practical correlation between these two issues can objectify the manifestation of sociable human beings and the realization of divine rights.

Nahj al-Balaghah is a book of policies, proofs, and insights. It is the pure symbol of Islamic thinking and a guide to the moral, religious, and social affairs of all Muslims. In the contemporary era, in the light of several theories, the form and content of this extraordinary work have been examined, which indicates the breadth of Nahj al-Balaghah's worldview and its convergence with the latest schools and intellectual approaches, such as pragmatism or the school of action's authenticity. This approach is a philosophical attitude based on experience and pragmatism, and in some cases, it moves towards expediency and instrumentalism. In many ways, undoubtedly, Nahj al-Balaghah is similar to political manuscripts, because in many sermons and letters, the Imam, in the role of a ruler and commander, communicates his political thoughts to the people and emirs, which can be examined in the light of the political components of the school of pragmatism, and the letter of Imam Ali to Malik Ashtar is one of them. This research, through a descriptive-analytical method and scientific approach, aims to investigate the intellectual paradigm of political pragmatism in the Imam's letter to Malik Ashtar, analyze its components, and measure its compatibility. The results of the research show that Imam (AS) has used the value propositions of political pragmatism such as realism, pragmatism, and consequentialism in this treaty as the three essential axes of pragmatism, which are in accordance with the theoretical foundations and teachings of Islam and divine justice.

One of the most critical challenges in translating religious and literary texts is filling the lexical gaps in the target language. The Nahj al-Balaghah of Hazrat Ali (AS) is a clear example of this type of text. Undoubtedly, the issue of lexical gaps arose after cultural elements, and they are necessary for each other. As a bilingual scientific study, this research deals with the weaknesses and strengths of Safarzadeh, the Persian and English translator of Malik Ashtar's treaty based on Newmark's theoretical model. Also, it seeks to reduce the weaknesses of translation and strengthen the translators of religious and literary texts to fill vocabulary gaps. Although the translation of the Nahj al-Balaghah into Persian has a long history, it seems that the simultaneous multilingual criticism of the translations of this valuable work has received less attention from translation critics. Therefore, this research with a descriptive-analytical method tries to show the difference in the translator's approach while translating two languages with different cultures. The results show that the most frequent technique of Persian translation is rewriting, with a frequency of 15%, and the least frequent is explanation (0.35%). Also, the most frequent technique of translation into English is rewriting (32.44%), and the least frequent is explanation (0.38%).

The current research aims to identify the dimensions of strategic management in letter 53 through a strategic approach. Then seeks to compare the Islamic model with existing models and present a model at the governance level. The data collection method is content analysis. To confirm the validity of the extracted codes and themes, 10 people familiar with Nahj al-Balaghah checked these codes. In total, 273 indicators, 57 components, and 14 categories were obtained and approved by the experts. The model included 3 axes of formulation, implementation, and evaluation. The findings indicated that letter 53, in addition to all the dimensions mentioned in present models, has paid attention to the dimensions neglected by other models. For example, this model considers ethical, cultural, and localization principles in the development strategy. Also, in the implementation, allocation of resources, and time management, the model pays attention to spiritual characteristics and planning at the individual level. Yet, regarding command structure, this model considers God as the source, but other models consider humans as the source of the command. This model also emphasizes psychological and moral issues in the dismissal and employment of people. In the assessment aspect, it considers meeting people in person and not controlling subordinates. In conclusion, using letter 53, the authors achieve an Islamic strategic management model that combines thinking and planning and is more compatible with our native and Islamic culture than the existing models.

Letter 53 of Nahj al-Balaghah is a charter and a comprehensive model for the organizational and administrative system, based on which a measure can be determined for each governmental issue. One of the crucial issues is managers' salaries, and in this letter, the amount and reasons for paying these salaries have been mentioned in detail. This article, through the description and analysis of letter 53 of Nahj al-Balaghah, as well as narrations and library notes, has concluded that the meaning of "asbegh alaihim al-arzaq" in the payment of managers' salaries is the salary by which managers can live comfortably without worrying about their livelihood. Imam Ali (AS) states that reforming the manager, preventing betrayal, and obeying orders are among the main reasons for paying sufficient salaries. By emphasizing simplicity, he warned managers about living an aristocratic life and mentioned equality as one of the best qualities of a manager. The result of this empathy and equality with subordinates is the creation of a cordial relationship between the employees and the manager, which gradually reaches a cordial relationship with the leader of the government, and this will be the most important tool for the stability of a government.

The present research aims to identify agility components in educational organizations based on Imam Ali's (AS) standpoint. The authors used a qualitative research method and an inductive-deductive type of text analysis. The data source is Nahj al-Balaghah, Ghurar al-Hikam, and Durar al-Kalim. Data collection has been done in two ways: text content analysis and interviews. For this purpose, using open, axial, selective coding, necessary data was collected from Nahj al-Balaghah and Gharral al-Hakm. Then a triangulation was used for the reliability and validity of the categories. Finally, 10 experts in educational management and Islamic education have examined the extracted concepts. According to the richness of information and availability, the purposive sampling method has been done to the extent of categorical saturation. The findings indicate 8 components and 27 sub-components. The components were management and leadership style, human resource management, flexibility, accountability, knowledge management, work time, correcting affairs and improving conditions, forecasting, and using opportunities. Some sub-components included consultation with competent people, monitoring and evaluation, tolerance and friendliness, paying attention to your time, paying attention to threats and curbing them, foresight, and seizing opportunities. It can be concluded that educational organizations in Islamic societies should make an appropriate military foundation based on their value principles to move their principles, methods, and functions out of a static state and keep their demands fresh and alive in accordance with the changes in the environment.

One of the constant issues in the prevailing theories of international relations is the relationship between ethics and politics. The theory of liberalism, as one of the most influential theories of international relations, has specific political ethics doctrines rooted in its ontological foundations. In this article, an attempt is made to compare these teachings with political ethics in the Alavi seerah. So, the differences and commonalities of political ethics in the Alavi seerah based on Malik Ashtar's treaty and liberalism theory in international relations are pointed out according to ontology to display that the political ethics considered by the Alavi seerah, which is based on Islamic ontology and based on moral values, is essentially different from its Western counterparts, which lack moral norms. The findings of this research indicated that the moral and political doctrines of the theory of liberalism have not only not helped to improve the moral and political situation among the nations, but due to its ontological foundations, moral virtues have been ignored more and more as a result of pursuing self-interested policies. It seems that today's world needs a review of the ethical and political ontology of international relations. In the meantime, studying Alavi seerah can guide the world community toward human virtues and the governance of a humanitarian and ethical environment in international relations.

Paying attention to the rights of minority groups as a part of human rights and as one of the topics of international debate dates back to the 19th century. This topic reached its peak in the 20th century. Since legal systems are formed based on the majority vote, respecting the rights of minorities in these systems is one of the essential concerns of human rights. The present study aims to answer the question of what is the status of minority groups in the systems affected by international documents and the divine system reflected in Malik Ashtar's treaty (letter 53 of Nahj al-Balagheh). Based on this, the present research with the library and descriptive-analytical method aims to study the differences between the two systems comparatively. According to the results of the rule of Imam Ali (AS), that is; a thousand years ago, attention was paid to the rights of minorities, and the Alavi seerah tried to reduce the differences between minorities. According to the governmental policy and Imam Ali's (AS) statements in Nahj al-Balaghah, particularly the Malik Ashtar's treaty, legal obligations towards minorities are positive and mandatory, and in establishing the rights of minorities, attention has been paid to the (material and spiritual) aspects of human beings. But in international documents, the borders between minority groups are highlighted; the rights of minorities are based on individual originality, and the obligations of governments in treaties are privative.

"Good governance", recently proposed by Western thinkers, is a model for evaluating progress. Western countries seek to introduce it to other countries and consider it the key to the improvement of developing societies. Good governance includes the three sectors of the government, civil society, and the private sector, along with their mutual relations. It also embraces eight characteristics of accountability, responsibility, transparency, sovereignty and equality, satisfaction and collective agreement, participation, compliance with laws and regulations, efficiency, and effectiveness. Using the descriptive-analytical method, this article examines the substantive and fundamental differences of "good governance" by comparing letter 53 of Nahj-ul-Balagha with ESCAP opinions. Therefore, in the first step, "good governance" and its indicators were examined, and then "good governance" and its indicators based on the decree of Imam Ali (A.S) were compared with "good governance" of international institutions. The result is that "good governance" from international or regional institutions' (ESCAP) point of view is human-centered. In contrast, "good and decent governance" based on the indicators of letter 53 of Nahj al-Balaghah is God-centered and has considered all aspects of human life. The fundamental difference between governance based on letter 53 of Nahj al-Balaghah and "good governance" (ESCAP) is in the bases of legislation because the Imam (A.S) considers law and legislation exclusively to God or those who are sent by God, while in ESCAP, the law, and the legislator are people.