نشریه پژوهش های نهج البلاغه
سال سیزدهم شماره 2 (پیاپی 41، تابستان 1393)

The human of Imam Ali is extremely important. We can say that not only is the book Nahj, But because of his profound knowledge of human existence have been educated, He also introduce the practical towards his fellow man and also has rights and human value. So that your personalaffairs as well as to establish the general laws and values. In this paper, considering the three cases considered. First, the importance of humans in general from the perspective of Ali ibn Abi Talib; The unity and brotherhood of mankind, the third man in the conduct of macroeconomic management.

Beneficence and goodness is one of invaluable ethical concepts and high educational themes emphasized seriously by the holy Quran and teachings of the school of Ahl al-Bayt. Although the ultimate goal of divine religion is nothing but privilege of goodness and expansion of beneficence,some invaluable and constructive hadiths concerning such virtues are quoted from Imam Ali whose application can guide the wayfarer to his desired destination and make him closer to the Divine court. In fact, one of the most central issues of Nahj al-Balagha is consideration of the significant issue of beneficence whose precious effects are frequently mentioned in that invaluable book. The purpose of the present research is to expound Imam Ali’s views on the issue of beneficence through investigating authentic books of hadith, especially Nahj al-Balagha, so that one can obtain a firm determination in the way of goodness and beneficence.

Intending to take caliphate, immediately after passing away of the holy prophet (S) some companions absolutely denied advices and bequests of the prophet in such a way that they attacked house of his Household and hurt his family. Fatima (A.S.), the prophet’s daughter, went to his father’s mosque to litigate, and thus delivered a speech before Muhajirun and Ansar to awaken them and to take her and her family’s position back. Her precious words were full of truthfulness, honesty, and defense of Imamat and Ahl al-Bayt. Adopting some points of her sermon concerningleadership of Imam Ali and Ahl al-Bayt, the present essay has dealt with that. Benefitting from primary sources and adopting prescriptive-analytic method, this essay explains that Fatima (A.S.) was, like her father, compassionate and that is why she explained the status of Imama in hersermon so that people may accept it and thereby return to the Truth after having gone astray.

The problem of detriments and their removal from the religious community has always been taken into consideration by Muslim thinkers, especially Shiites; for evaluation of criteria of purity in the collective identity of a religious community is different from those in other communitieswith materialistic tendencies and atheistic, or secular, thoughts. In a religious system, all people, no matter in what position, are commanded to actualize the great divine purposes without having any right to interfere in lawmaking or replacing its pillars. Political sovereignty is adopted from religiosity associated with vicegerence; it is too far from dictatorship and is based upon surrendering to vicegerence and obedience to the judgments of the infallible-innocent personalities so that religious ends could be actualized in the earth. This will cause safeguarding, unity, dignityand continuity of goals of the prophet, as allegiance is testament of unity between Imam and people so that the religious community may be safeguarded against detriments raised from mundane tendencies, deviation, deception, hiding truths, and diversity. In Islamic history, detecting detriments and attempting to remove them were started by Fatima (A.S.). Motivated by safeguarding religiosity on the basis of the right to interfere in political affairs and to command good and prohibit bad, Fatima (A.S.) accomplished that task after passing away of the prophet in such a way that history praised it – in spite of the fact that she leaved so short after her father. This fact is surveyed precisely in the present writing on the basis of historical, analytical method through comparing Fatima’s way of detecting detriments with that of the holy Quran and sunna of the prophet and Imam Ali.

Choosing the best Life Style and attaining the more proper individual and social pattern which tends to happiness and brings well-being has been main human being contemplation.Imam Ali(A.S.) asserted some applied lifestyle foundation which its fulfillment needs understanding of anthropological and sociological Imam’s point of view. Therefore, in this study, main effort is extracting his formula for choosing proper life style. The subject is studied according to Qoranic verses and Imam Ali's corpus (Nahj-ol-Balagha) and narrations. These data are analyzed throughMaslow's Hierarchy of Needs, Bourdieu's theory of Praxis, and Laclau and Mouffe Critical Discourse Analysis. The results showed that Imam Ali subscribed multiple life styles which were designated upon individual and human society characteristics and needs, however, they are focused on potentializing human capacities in different circumstances and flourishing human being pure but every body achieves his/her evolution through social integration than individualism. In conclusion, although both absolutism and relativity are not able to define proper lifestyle separately and human level need, social status, economical might level should be organized to result pure heart and this tends to different life style, but new globalized powers have instituted life styles through soft war strategies which culminate their benefits.

One of the most significant subjects discussed on managing organizations and communities is merit-axes. In other words, this is the core issue of all activities of an organization. Concerning capability of manpower, one can find lots of works in western literature and the science of management. However, the present research attempts to survey and expound the problem of capability and efficiency of manpower by referring to Nahj al-Balagha as the base and by consideration of Islamicatmosphere of this country as well as significance of benefiting from religious texts in order to make institutions and organizations grow and develop. From Imam Ali’s viewpoint, merit-axes is the most significant principle of governing societies. He held that any position needs a specialskill and it is not allowed to appoint individuals regardless of their skills. Considering the fundamental question of “What is merit-axes in Imam Ali’s view with an emphasis upon teachings of Nahj al-Balagha?” it is attempted in this research to extract 332 codes and points related to merit-axes as well as 48 basic themes, and to recognize, classify, and expound six principal themes which organize capabilities of manpower (god-fearing, knowledge, insight, justice, strength, and health) through literature review, theme analysis, and benefitting from views of experts via a traditional approach.

“Poverty feeling” is a kind of psychic feeling which is of no implication for poverty, for the poor do not necessarily feel that, but rather it is dependent upon one’s temperament and training as well as existence of such virtues as continence or such vices as greed and avariciousness. From another point of view, definition of poverty and measurement of poverty line is completely dependent upon poverty feeling and no definition of those two can be given without consideration of poverty feelingas well as special, temporal, and axiological human components in various communities. Intensification of the phenomenon of poverty feeling and increase in its components cause appearance of distressing panorama and makes attaining purified life difficult. Hence, religious teachings have drawn a specific pattern for ethical education and life style that constitutes acomplete corpus and, along with distributing the wealth justly, reduces harms caused by poverty feeling. Removal of poverty feeling, which results in psychic equilibrium of the community and prevents from social crises caused by the gap between classes, has been among concerns ofthe Quran and hadiths; and it becomes more important with regard to the material aspect of distribution of wealth.