Subject successor of the Prophet to be the most important event after the death of the Prophet (pbuh) said. I f the way that the Prophet wanted to go forward with the changes during the course of his mission, and it was a great effort for the Arab League to make it far values ignorant, tribal, A deep and fundamental change was achieved. But after the death of his traditions was clearly ignorant and prevent this from happening again, and the succession of the Prophet, had the left side. During Sqyfh Ansarvmhajryn some of the local children called Sadh Sqyfh the canopy belonging to the Ansar came round to take Pyambrtsmym succession. The meeting was called to Sqyfh Council was formed but did not attend any of the Bani Hashim, the Prophet’s burial were busy. Then Sqyfh and pick up some Abu Bakr and his regret Some did homage to him, and he rose up against a number of opponents, supporters of Ali (AS) patients. Although other work in this area has been But a new study from Sunni sources Vshyh and especially during the sermon could be debates between historians dispute nahj is to open a new chapter.

Devotedness and honesty of intentions are adornment of personality.The holy Religion of Islam has always encouraged human to wear this adornments as well as being ethical. The life of prophets and pious ones is full of attempts to be ethically upright and to be away from ingloriousness. The present article studies one of the ethical characteristics of Imam Ali (AS) and exemplifies him as a symbol of good manners and a role model for behavior. The article is based on some of his behavior in one of the wars against infidels. The original story is recited in Mathanvi by Mowlana. In the story by Mowlana Ali (AS) is depicted as a courageous fighter with no wrath and selfishness.

Prior to Islam, interfaith relations were in the form of "helf" and "wala". The Prophet (peace be upon him) substituted allegiance in Islam as a divine covenant between the ruler and the condemned, and the people bound by the obligation, albeit without material gain or breach, of a treaty and deserve punishment. The present study seeks to ask: What is the place of piety in Imam Alichr('39')s discourse? Regarding the evolution of devotion during the period of ignorance, the time of the Prophet and the era of the Rashid Caliphs, it can be said in response that Imam Ali (AS) recognized the concepts and instances of allegiance and revived its status as a prophet. The findings of the study indicate that worship in Islam is a political and sovereign category in solidarity with the Divine Covenant, and with pre-Islamic examples it is merely a literal one in common and has no legitimizing role. Therefore, with the change of allegiance in the era of the Rasheedin Caliphs, Imam Ali (AS) refused to accept popular allegiance and then adopted the terms of divine leadership for the government and revived its prophetic tradition

From the philosopher's point of view, one's cognition can not be achieved solely through the study of the personality aspects of a person, but it is necessary to include other areas, including communication with other human beings, that the concept of »me» and »another or other Buddhism »was raised in philosophy. This concept was introduced by Bakhtin from philosophy into literature. In the literature, he was instrumental in discussing topics such as dialogue, dialogue, etc. in revising past texts. Nahj al-Balaghah is one of those texts that, incidentally, has a great deal of dialogue with. In other words, the main part of the Nahj al-Balaghah is the discussion of the Imam with the people that has been answered in response to a question, in response to something, etc., all of which are in the direction of the listener's conceptual horizon. The findings of this research indicate that the other is for Imam, various groups of people, such as close relatives, rulers, hypocrites, enemies, etc. From Imam's position towards each of them, I am the transcendent Imam for the singer and the reader. . Is the main question now that another or another formulation has been revealed in the words of the Imam? To answer this question, a descriptive analytic method has been used based on documentary study and content analysis has been used in data analysis.

Undoubtedly the founder of any knowledge is who laid the cornerstone of that. On the base of many narratives, Imam Ali (AS) is the founder of Arabic grammar who directed Abul Asvad Addoali to expand Arabic grammar. But some of modem scholars imitated some orientalists and on the base of a few narratives denied that the founder of Arabic grammar is Imam Ali (AS). They also refused to accept the ability of the early Arabs and Muslims to establish a science. Through responding to these deniers, this paper shows weaknesses of their opinions. The authors of this paper have also showed that the Arabic grammar has not been influenced by other languages.

Familiarity with the practical behavior and manners (Sirah) of Imam Ali (AS) in all its dimensions is instructive, transformative, and facilitative. The type of food and clothing as a part of the Imam's practical behavior and manner are of special importance for understanding the complete practical behavior and lifestyle of the Imam (AS). In the early sources, especially in Nahj al-Balagha, there are valuable related data that to some extent show the manner of the Imam. The main issue of the article is to find Imam Ali's criterion in choosing food and clothing. By the descriptive-analytical method, this article shows that Imam Ali, who was among the most prominent personalities of history and the most successful students of the school of Islam, chose a kind of food and clothing that is quite simple, humane, and spiritual. The reason for choosing such a method goes back to the way that Imam perceived and understood the world and the hereafter. The Imam chose his clothes and food by considering such factors as imitating the prophet of God, austerity, being a role model for others, empowering himself in the face of difficulties, avoiding pride and selfishness, and most importantly, empathizing with the needy and the poor of society.

The quality of bayt al-mal distribution is one of the crucial issues in the Islamic system, and its fair distribution can create economic justice, public welfare, and social security in all strata of society. The present study aims to answer that Imam Ali's (AS) seerah in the administration of justice in the distribution of the bayt al-mal was based on which foundations and principles? To answer this question, the problem was investigated by reading the relevant books and in a descriptive-analytical way. In this research, after investigating the method of performance of Imam Ali (AS) in distributing the bayt al-mal, we concluded that Imam was able to direct the expenses of bayt al-mal with his unique knowledge. So, homogeneous economic growth was available in social classes, and this growth was not accumulated in a specific stratum. Imam aimed to grow all social classes and strongly avoided the concentration of wealth and the creation of social gaps. In this regard, Imam used to pay the shares of different classes of people from bayt al-mal equally according to their work criterion, need, and expediency.

Stylistics as a new method of text analysis explores the overall structure of texts. An author’ s use of repetition as well as other linguistic and literary elements is among the most prominent stylistic features intended to create an effective expression. Since The Nahj al-Balaghah is one of the most important religious books, and has a great literary value, it has always attracted the attention of literary scholars. Using an analytic-descriptive method and focusing on important descriptive stylistic levels, i. e. phonological, semantic, syntactic, the present study aims at analyzing the will of Imam Ali (a. s. ), which is in the form of the 31st letter addressed to Imam Hassan (a. s. ). The internal music that appears in the form of rhyme and repetition is a major component of this letter. Moreover, the careful choice of words and the use of ‘ alifmadda’ has added to the musical value of the letter. Additionally, these quence of synonyms and the frequent use of pronouns has created a coherent and cohesive text.

In the criminal policy originating from the seeerah of Imam Ali (AS), human growth and excellence emerge in the light of preventing crimes and deviations. In other words, eliminating the opportunities that cause corruption leads to a person's guidance and perfection and access to true worship and happiness. In this research, using descriptive and analytical methods, it is concluded that social preventive policy is represented in two dimensions in the seerah of Imam Ali (AS). In the individual dimension, the role of belief in monotheism, piety, and moral orientation is essential. In the governance dimension, attention is paid to promoting virtue, preventing vice, and informing people about crime prevention. On the other hand, situational preventive policy exists in two official and unofficial dimensions, and its purpose is to balance the members of society and exclude crime-causing elements.

Humanitarian law is one of the most important issues of the contemporary world, and is one of the great achievements of the 19th and 20th centuries in the international legal system. Its support and its promulgation, after the approval of world leaders at the global level, were popular and international institutions. Support for civilians, such as prisoners, wounded, sick, fugitives, women, children, elderly, and respect for dead bodies, and the prohibition of famine and starvation of the military and civilians and the use of illicit weapons, including the rules and practices of law They are humanitarian outbreaks of conflict and conflict. In this research, we have tried to investigate the above from the thoughts of Imam Ali (AS) with the focus of the Nahj-ol-Balagha book. In general, Imam Ali (AS), both in the early days of Islam and during his governor in the wars of Jamal, Siffin and Nehravan, despite his thought of inviting to peace, paid close attention to the observance of the rights of even civilian and non-civilians, Attention did not cause damage. Although some of the humanitarian law that is mentioned in international documents under different titles and names does not explicitly refer to the same as in the words of the imam, but with the prioritization and unity of criterion, there are some recommendations and the behaviors of Imam (AS) are inferred.