نشریه پژوهش های نهج البلاغه
سال نوزدهم شماره 3 (پیاپی 66، پاییز 1399)

Emotional intelligence (EQ) is an essential topic in psychology that tries to interpret emotions and feelings in human ability. One of the crucial competencies of emotional intelligence is the discussion of conflict management. Conflict management is defined as using the most intelligent way to deal with conflict or change its direction to help the organization's goals or society. The three main methods of conflict management are mental management, soft management, and hard conflict management. In the present study, after analyzing essential aspects of Imam Ali's (AS) life, such as the caliphate of the Prophet (PBUH), the battle of Jamal, battle of Siffin, the story of Hakamiyat, and the Khawarij uprising. The results indicated that Imam Ali (AS) used the appropriate methods according to the types of conflicts and solved most of the conflicts arisen among the group of Muslims through thoughtfulness and reliance on logic and reasoning. He persuaded and corrected them through soft management. Ali's (AS) management style in encountering the conflicts that emerged in seditions and sabotage shows his emotional intelligence and high managerial ability to face his time conflicts.

Knowing enemy is one of the most central issues in hostile confrontations. In the Sirah of the Prophet (PBUH) and the Twelve Imams (AS), much attention has been paid to this issue. Among the infallibles, Imam Ali (AS) faced more enemies due to his five-year rule, some of whom had a brilliant record in the Prophet's time (PBUH). Among them were the Jamal companions, given their reputation among Muslims, it was challenging to prepare the army to confront them. In this research, using the method of qualitative content analysis and with a concise approach, the themes of Imam's sermons in the period before the war have been coded and categorized into three main categories: "predicting the defeat of the enemy", "condemning the enemy's misdeeds" and "political revelation about the enemy" in which Imam (AS) has used the most emphatic tools to convince the audiences. The frequency of the category of revelation has the largest share of Imam's words (AS). The highest frequency of topics in this category is dedicated to breaking the allegiance by Talha and Zubair, which shows the importance of this issue from the point of view of Imam Ali (AS).

Intertextuality is one of the most critical linguistics topics that has received more attention from linguists in recent times. It is necessary to address this issue because it helps us to understand the texts better. The main question of this research is to study the issue of intertextuality between the Qur'an and Nahj al-Balaghah regarding signs of resurrection or Ashrat al-Saa. The research method is comparative. Various books have mentioned about the intertextuality of Ashrat al-Sā'a in the Qur'an and Nahj al-Balaghah but for the first time, this research studies the whole Qur'an and the Nahj al-Balaghah regarding Ashrat al-Sa'a. The results indicate six cases of intertextuality, five of which are parallel negation and one of them is general negation, and there are thirteen differentiation cases.

According to Shiites, with the Prophet's decease (PBUH), Ali ibn Abi Talib's caliphate - who was the immediate Imam after him - was snatched from him. According to him, he inevitably found a solution and to endure the current situation and save his companions' lives who believed in his Imamate; prioritized the unity of the Muslim Ummah over his right. Ali ibn Abi Talib's struggles to preserve the lives of the Shiites continued after the end of Saqifa gathering until he was elected to the caliphate with Muslims' unparalleled presence on his doorstep. By the historical analysis of Nahj al-Balaghah, the present study tries to answer the question: What advice did Amir al-Mu'minin (AS) to the Shiites in general during his caliphate, especially in the last days of his life, to maintain the Shiite human resources? This study's findings indicate that, when Shiites were confronted with emerging political issues and crises, Imam advised them to adhere to three strategic pieces of advice that had political nature to preserve the Shiite human resources. First, forbidding them from fighting the Kharijites after his death. Second, their commitment to piety in the face of Mu'awiyah and the Umayyads' governors and supporters. Third, their complete adherence to the political, social, and doctrinal policy of the Ahl al-Bayt (AS).

Justice is one of the concepts that thinkers have always defined and explained in different erasand now. This concept is a divine duty that provides and develops human excellence in various areas of life.The root of the issue of justice should be sought first in the Holy Qur’an and then in the sayings of the Infallibles (PBUH), especially the words of Imam Ali (PBUH). The present study intends to study the verses of the Qura’n and the sayings of Amir al-Mu’minin (AS) in Nahj al-Balaghah, and based on Qur’anic documents with thinging at them and my method in this concept is provides and analysis of the cultural justice in Nahj al-Balaghah by descriptive-analytical method. Research findings show that one of the most critical dimensions of justice is “economical justice.” Accoding to the  words of Nahj al-Balaghah about meaings justics Like: equity, parity, moderation and put every thing instead it’s own, should be sought.Also, according to the verse of Qur’n and Nahj al-Balaghah (Imam Ali’s speaches) about economical justice there are differen averages has said like justice to division, justice to operation, justice to usefulness, justice in to price, justice to weights, avoidance of usury in ecconimic transaction, and truthful ness in economic transaction. According to the verses of the Qura’n and Imam Ali’s speaches in Nahj-albalaghah, there are many directories to begin economical justice in Islamic social like contribution, charity, alms, pentad.

A process and system approach to Alawite management can provide the basis for strengthening the appropriate knowledge and skills to meet the contemporary world's challenges. According to this approach, the macro strategy of achieving the general goals of the Islamic government and its sub-strategies to achieve the middle goals can be found in some sermons and letters of the Amir al-Mo'menin (AS) in Nahj al-Balaghah. With a kind of convergence, these sub-strategies and sub-goals pave the way for achieving those overall goals. The present article tries to examine one of these sub-strategies, namely the strategy of achieving Islamic unity, according to Nahj al-Balaghah through analytical and descriptive methods. The findings show that Islamic unity is not just a temporary tactic to achieve some political goals or moral and social advice, but in the statement of the Amir al-Mo'menin, the three pillars of the strategy are the vision, study, and evaluation of the internal and external environment and strategies.

Leadership, as one of the management tasks and essential skills, namely human skills, has a vital role in organizations' dynamism and growth. Many theories have been proposed for leadership style. The purpose of this article is to investigate the nature of leadership based on Alawite teachings. By referring to Islamic sources, two propositions are identified. The first group recommends flexibility and friendliness, and the second group, in addition to flexibility, also recommends intense action. The premise of the combination between the two categories is that the application of each of the flexibility and intensity of action is necessary for managers. According to the second category's central proposition, flexibility is the principle, and intensity depends on the situation. As long as things can be done with flexibility and friendliness, there is no need for intense action. Further research is suggested for the extraction of flexibility and intensity of action indices. The method of this research is a mixture of theological and field ijtihad.

Participation is one of the most critical manifestations of humanity and morals that displays responsibility, conscious and free action. Social participation is one of the resources available in social interactions. Therefore, the expansion of actions and the study of actors' goals to achieve good is not collective. From this point of view, social participation is the creation of social capital in society. Social capital also is not realized except by manifesting indicators such as trust and the institutional bond between individuals resulting from the group, social interactions, and norms. Imam Ali (AS) considers the principle of participation as an obligatory concept. Therefore, in this article, using the descriptive-analytical method, we will study the importance of social participation as social capital based on Nahj al-Balaghah and its interpretation and analysis according to Imam Ali (As).