نشریه پژوهش های نهج البلاغه
سال هجدهم شماره 2 (پیاپی 61، تابستان 1398)

The present study aimed to investigate the Shiite way of thinking compared to the Sunni way of thinking regarding principles, rules, and presuppositions of political power. Therefore, political power in the thinking of Shiite Imamate emphasizing Imamat of Ali (A.S.) and Sunni Imamat emphasizing Sunnis' specific approach to the caliphate was investigated through the descriptive-analytical method. Concerning the difference between the meaning of Imamat in the Shiite and Sunni, according to Sunnis, Imamat means caliphate. The Sunni way of arguing for government and political power is generally outside the Shari'a and is based on custom and intellectual necessity. However, Shari'a is based on the theory of power. On the other hand, in Shiite, the Imamat is a set of roles about the Imam's guardianship and religious authority, and political power will be one of those roles. When religious authority is considered a comprehensive aspect of the Imam's positions, guardianship and political authority will also be the Infallible Imam's right. In this case, the image of the separation of the Imamate's affairs, including the leadership and political leadership of the society from Imam's religious authority, is incorrect.

The government and the people's reciprocal rights are among the issues that have been a mental concern of many rulers and statesmen; However, its observation in practical terms is very small and limited. By referring to the biography and words of Imam Ali (A.S.), it is possible to examine and evaluate the examples of justice in its military dimension and achieve significant results. In the short period of his governance, by refraining from democratization, Ali (A.S.) sought justice. According to the basic principle of Islamic sovereignty, he believed that human beings are created equal, and the supremacy of the Arabs over the non-Arabs as maintained by the Qur'an is null and void. In the face of his political opponents, he never deviated from political justice. He did not force them to pledge allegiance due to their breach of covenant and refusal to pledge allegiance. Explaining, evaluating, and reviewing the political-military life of Imam Ali (A.S.), relying on Nahj al-Balaghah, can be considered because while comparing his practical life with other rulers, we can use it as a criterion for today's society. Due to the importance, this research is descriptive-analytical and relies on library resources.

An analysis of Imam Ali's (A.S.) seerah in the bayt al-mal division shows that he divided the bayt al-mal equally among the Muslims and did not prefer one over the other. The question that arises is why Imam Ali did not consider the religious records of individuals in this regard, including the time of their conversion to Islam or their jihadist records? This study, which examines the earlier sources and uses organized historical analysis, shows that the use of the bayt al-mal in the period of Imam Ali (A.S.) was not limited to its equal distribution. Yet, a large portion of it was used for needy and disabled people, Muslim Mujahideen, war expenses, and government officials' salaries. Also, while considering individuals' value and position, Imam used to refer to the Quran and the seerah of the prophet in this way.

One of the important points in wars is the observance of the rights of women, children, the elderly, and the disabled, called humanitarian law. Organizations, groups, and individuals in different parts of the world operate under this title. Knowing the position of this law in Islam and explaining its provisions in the Alawite tradition is of special importance. Observing the principles of fairness, refraining from unconventional methods in wars, protecting women and children, protecting the disabled and the elderly and the prohibition of the use of destructive weapons are among the most important points specified in today's laws and has been emphasized and implemented by Amir al-Mu'menin. This article intends to study Imam's seerah, especially the wars of his time, and examine his advice about the disabled or out-of-war groups, to explain the Amir al-Mu'minin's strategies for protecting them. It also aims to answer how the Imam's seerah about the rights of women, children, and the disabled enemies (nowadays known as humanitarian law) was during the wars?

Every human being and society will reach the peaks of happiness and salvation when they can not only cause a tendency towards spirituality but also fight against its plagues. One way to recognize the plagues of spirituality is to follow the advice of distinguished characters such as Amir al-Mu'menin Ali (A.S), who has reached the highest levels of spirituality and has removed its plagues best way. In the present research, an attempt has been made to benefit from the divine verses, words, and manners of Ali (A.S) and, in a descriptive and analytical method investigates the origins and consequences of secularism and ways to prevent worldliness. Through examining the verses of the Qur'an and the sayings and seerah of Amir al-Mu'menin Ali (A.S), it was determined that the most important cause of the plague in the spirituality is worldliness. After studying the verses, sayings, and seerah of Amir al-Mu'menin Ali (A.S), it was revealed that factors such as worldly pleasures, weakness of faith, ignorance, and aristocracy of the rulers could cause secularism. Yet, irreparable damage to spirituality such as facilitating the commission of sin, deprivation of God's love, corruption and certainty, great sorrow, corruption of reason, humiliation, blindness, and entering the eternal fire. To prevent and treat secularism, we can use ways such as promoting faith and certainty, raising awareness, remembering death and resurrection, preaching, contemplating the consequences of secularism, and performing anti-secular actions.

Preventing and fighting against corruption is one of the components of a healthy and growing economy. Unless corruption is prevented and the economy is monitored and controlled, any proper and superficial corrective action will not work. In Nahj al-Balaghah, Imam Ali (A.S.) has explained methods and used them to fight corruption. This article examines Imam Ali's (A.S.) methods in fighting against economic corruption. One of Imam's basic actions in the economic system was comprehensive control and supervision, to prevent the occurrence of corruption. Some of these methods are planning, culture promotion, meritocracy, transparency of information, supervision, price-fixing, prevention of embezzlement, hoarding, usury, rent-seeking activity, fighting against price gouging, short selling, and punishment of violators. Without proper planning, it is impossible to eradicate corruption; paying attention to the most competent government can provide a suitable model and effective plan to find the right ways to fight corruption. In this regard, Alawite teachings become more important and necessary. The research method in this article is descriptive-analytical. It has been obtained by relying on Nahj al-Balaghah and other authoritative sources such as hadith jurisprudence and measuring the validity of narrations.

The observance of minority rights is one of the manifestations of justice that is measured in societies, and this is a sign of social justice. In this article, the author tries to analyze the life of Amir al-Mu'minin (A.S.) about minorities and deal with his performance. So, a descriptive-analytical method concerning authoritative books was used. According to the Imam's speech, behavior, and advice, all people are the same and respectable. He advised the observance of the rights of different classes with any religion, creed, and race. His actions were also in line with his speech and orders. He gave the right to life to all human beings with any thought and used to observe social justice and social security besides attention to welfare and kindness in receiving taxes for all. He agreed that even his opponents should have the freedom of speech; therefore, did not deprive them of bayt al-mal. Numerous articles have been written about the rights of minorities in the Alawite, which are mainly based on jurisprudence. Yet, the present study aims to reveal the diverse aspects of Amir al-Mu'minin's seerah.

Citizenship rights are among the most important issues in the scientific community, especially among lawyers and researchers; the institutionalization of a society on the intellectual foundations of democracy requires attention to the foundations of this kind of government's rights. As an Islamic country, Iran must formulate the foundations of civil rights from the perspective of Islam; to create a correct and appropriate model for the time and introduce the Alawite government around the world for all the forerunners of justice. The question that arises; is that what have been the "principles of civil rights" in the government of Imam Ali? This paper studies the principles of civil rights in Nahj al-Balaghah from two scientific and practical dimensions. In this regard, unlike citizenship rights in the democratic systems, which are based on rights and duties, citizenship rights in the Amir al-Mu'minin government are directly related to two authoritative sources of Islam. These sources are the Holy Quran and the Sunnah of the prophet (PBUH).  Imam Ali (A.S.) considers the legitimacy of government as divine, which is achieved by the luck of the people in a society. Religion and politics are also closely related to and inseparable in theology. Imam Ali (A.S.) considers the relationship between rulers and citizens as a reciprocal relationship between right and duty. The people in the Islamic government have a hefty responsibility towards the society and the social system, for active participation in the social spheres and determining the type of government. In return, the Islamic rulers must create four conditions for the growth and excellence of humanity in society:1-    Execution of justice at all levels of the country. 2-    Providing security in all areas (social-cultural-economic). 3-    Ensuring the welfare of all citizens, regardless of religious and intellectual tendencies. 4-    Creating a suitable ground for social rights in society for the growth and excellence of human beings.

Nahj al-Balaghah is the most valuable book after the Holy Quran, through which one can understand and think about the dimensions of a perfect human being. This book, which is the charter of humanization, teaches how man and society can grow and attain spiritual tolerance. It is enough to immerse in it, to receive the best possible way to the path of spirituality and attainment of perfection. The present article examines the letter of 31 Imams in Nahj al-Balaghah and analyzes his bio-spiritual model in this letter. According to the model of Imam Ali (A.S.) in this letter, man can achieve spiritual growth and development in three steps. The first step is awareness and enlightenment that man achieves through knowing himself, God, death, etc. The second step is cosmology and the correct way of dealing with the world, which helps his spiritual growth and development and makes him resilient and victorious against worldly temptations. This step helps them in the path of salvation. The last step is spiritual self-construction, which can be achieved in individual and social dimensions by earning virtues and abandoning vices. Virtues include obtaining piety, certainty, keeping the heart alive with the remembrance of God, urging good, reconciling with the people, and jihad on God's way. Vices include staying away from evil deeds, avoiding doubts, and not surrendering before misguidance. These two approaches raise the level of spirituality of the individual and society