JOURNAL OF RECENT STUDIES IN NAHJ AL BALAGHAH
Year:2018 | Volume:1 | Issue:2 (2) |Papers Count:6

Marx Weber is the most prominent theoretician who has dealt with the conceptology of rationality and its typology. He has identified four types of rationality, namely practical, theoretical, intrinsic, and formal rationality. From his point of view, some types of rationality might be judged as irrational from the perspective of other types of rationality. Mannheim also identifies two types of formal and rational rationality. From his point of view, too much focus on formal rationality is considered irrational from the perspective of substantive rationality. But George Ritzer, by virtue of his own McDonaldization of society points to the foolish economic rationale that seeks to dominate the social ground. From his point of view, components which are considered rational from an economical perspective and McDonald's chain restaurants are also considered to be a good manifestation of such rationality which, in social relations, will be completely irrational from a social point of view, leading to the collapse of social values. Extending Reuter’ s pattern to good governance can have beneficial results; since the dominant view of good governance is also an economic-political perspective sociological-ethical perspectives have had the least impact on the formation of this theory. Propositions in the Quran and Nahj-ul-Balagha can offer a very transcendental moral component for the rationality that forms the basis of good governance.

collection of general do's and don'ts of a human being, as a religious agent, in relation to a structure called society enjoying an internal religious approach and relying on Nahj-ul-Balagha. In this approach, after stating the criteria of ethical norms dominating the community of religionists in Nahj-ual-Balagha, the pathology of ethics of religionists in their interaction and relationship with social agents have been investigated. Breach of promise, disappointment, betrayal, oppression, aggressiveness, slander, flattery, tyranny, self-oblivion, lawlessness, ignorance and harsh imitation, etc. are judged to be detrimental to morality. We may extract a plan from Nahj-ul-Balagha including general, practical, and permanent guidelines which can be offered to religious people. In line with the above-mentioned plan we would follow prominent figures like the Prophet (PBUH) and infallible Imams, would ask for the right and stand against the false, would lead a simple life and observe piety, would believe in the day of resurrection, would avoid the autocracy, etc. Turning a blind eye to these guidelines will result in the loss of security and comfort. It will also take dynamism out of society and will endanger it.

Testament of Imam Ali (AS) to Imam Hassan (AS) is one of the most important letters in Nahj-ul-Balagha due to which many challenges leveled at the doctrine of infallibility of Imams in Shiite. Analyzing this letter, Abd al-Rahman al-Jamiyan, one of the Salafi's scholars, jumps to this conclusion that in Imam Ali's view, Imams are not utterly infallible. He also proves incompatibility of the doctrine of infallibility with Nahj-ul-Balagha. In the present study two critical approaches were used to scrutinize this theory. In the first approach which is an internal approach it is cogently argued that in this letter all human beings have been addressed, and infallibility does not contradict with the notion of sin. It is also claimed that promotion of good and prevention of evil which has addressed infallibles should be considered as kind of guidance, but not as a religious bidding, and the fact that an infallible person in his/her divine knowledge needs God. In the second approach analyzed by al-Jamia which is known as an external approach, al-Jamia argued that this theory is not compatible with different chapters of Nahj-ul-Balagha in which the doctrine of infallibility has been explained.

Public services as one of the fundamental principles of public right is a benevolent activity which is provided by a governmental organization or private sectors on behalf of the government. This principle is so important that if a government fails to provide such services, it will lose its qualification for governing. This paper is presented in two sections. In the first section, attention is primarily given to the concept of the principle of public services in public rights. Secondly, the importance of this principle in Imam Ali's speeches and behaviors as an Islamic ruler is highlighted. As it is clear in Nahj-ul-Balagha the government is required to provide public services in various fields which are called for by the public. Imam Ali, as an Islamic ruler, has frequently proclaimed that he did fulfill such a governmental obligation. Since the key to public services is connected to a series of principles, the second section extracts these principles from Nahj-ul-Balagha. Imam Ali asks the governing body to provide services for the public which are based on the principle of equality, patience, continuity, and reliance on God.

One of the political and social problems with which Islamic regimes are dealing is sedition which might appear under specific social, contextual, and political circumstances. In order for Muslims overcome a condition which has become dusty and misleading due truth and false mixed up, they should know its constituent factors so that they can save themselves from its consequences. Given that sedition can take place at all times, such a project appears to be essential in order to provide insight among people in the society. The findings of this study are based on the religious texts including the Qu’ ran, Nahj-ul-Balagha, historical books, and interpretation of Shiite and Sunnite. This article seeks to investigate the conceptology of sedition, different aspects of sedition, and the strategy of coping with sedition using analytical-descriptive approach. The result of the study showed that the most important characteristics of the seditious are returning to the age of ignorance, undermining the religious principles and values, and suspicion and tyranny. Among the ways of getting rid of sedition are resorting to the Qu’ ran, following the Prophet (PBUH) and his Household, providing vision among people as to sedition, and obeying the leader.

Success of each society and organization in achieving their micro and macro goals and missions is largely dependent on the selection of skillful and capable managers. Explaining proper management strategy in confrontation with different political, social, economic, and cultural phenomena have always contributed to the growth and excellence of the Islamic society. It has also been a prominent example for everyone in the course of history. Therefore, in the present study, using a comparative-analytical approach, I made an effort to investigate the views and thoughts of the Prophet (PBUH) and Imam Ali (AS) on management. The results showed that management of the Islamic society from the perspective of these two outstanding figures has always been based on observing the principles like supervision of people in law enforcement, consultation with experts, maintenance of human dignity, the rule of law, equality of everyone in front of the law, and public cooperation in organizing social affairs.