مجله پژوهش های قرآن و حدیث
سال چهل و نهم شماره 1 (بهار و تابستان 1395)

Each society requires a kind of management according to its structure and attainment of the goals it has been planned for. The idea of management is not new. Long time ago, human had noticed the necessity of using all the facilities and leading them towards scheduled ideals. The kind of managing and leading the society depends on the cultural structure of it. So the way of management and internalizing it get the high importance. From the Islamic point of view, as Imam Ali (a.s.) explained it, the government is the responsibility loaded by God on the governors and has a defined framework and discipline. Many books and articles have been written on the justice-center and people-oriented government of Imam Ali (a.s.).This paper discusses the way of internalizing of those principles of management presented by Him on the base of Islamic divine school. Imam Ali (a.s.) tried abundantly, in his short period of Caliphate, for the governors who were appointed as Islamic caliphates to base their government on justice, human dignity, and viewing the government as a trustee of God. He invited them to adhere, during their caliphate, to the ethic fundamentals, God-centeredness, God- fearing and love of human. This is the only way of salivation of the human being and the development of society on behalf of governors as Imam Ali (a.s.) describes it.

“Muraqaba” (meditation) literally is derived from the root of “ÑÞȔ meaning neck in Arabic. Given that Man in his deep and comprehensive monitoring keeps his neck in pulled mode, so God’s monitoring and supervision over man and man’s monitoring over his moods and his fellows is called meditation. God's monitoring for man and man’s for himself, have common aspects on his spiritual and moral evolution. But the difference between God's supervision and human monitoring and surveillance over himself is in this sense that God’s is all-encompassing, with no deficiencies and no mistake. Its results of this monitoring will not return to the God, while human monitoring of his states and his behavior is not to the extent of God’s care and may also be along with neglect. This paper studies dimensions of the above issues from viewpoints of Imam Ali (as).

I had an opportunity to translate the two most famous letters of Imam ‘Alī (a.s.) in Nahj al-Balāghah (Peak of Eloquence), the famous collection of the preaching and letters of Imam ‘Alī and one of the most sacred books of Shia Islam after the Qur‘an, from Arabic into Japanese. One of them is his letter to Imam Ḥasan, his eldest son and the second Imam, and the other is an appointment letter to Mālik Ashtar as the governor of Egypt. In this article, I explained first the details to translate and publish them in two booklets in Iran and Japan, indicating the recommendation of Institute of Nahj al-Balāghah in Qom and assistance of Japanese scholars. Second, I made an analysis on the contents’ ethical qualities, referring especially to the book of ‘Abdol-Karīm Soroush, Hekmat va Ma‘īshat. In the first letter, ‘Alī stresses the feebleness of human beings inclined to vice, and instructs to do good with their own initiative, by acquiring wisdom through his teachings and becoming humble in the face of Allah. In this context, in the second letter ‘Alī instructs governors to enjoin good and forbid evil, the fundamental ethical value of Islam, to protect the welfare of the common people and avoid tyranny in administration.

The present paper deals with justice in general, but with Social justice according to the words and deeds of ‘Ali ibn Abi Talib. The search for justice and truth is considered as the mother of all social values. After the Prophet Mohamed, Imam Ali was the best example to great morals and ethics, including justice. He lived for justice and was very firm in his belief that everyone should have a right to live in security. According to him, Justice is the proper placement of things in their places. Imam ‘Ali’s writings explicitly make the connection between Jus­tice and Truth in the sense of the proper ordering of things. Opposite of justice is oppression and oppressor one is the enemy of Allah. Justice is one of the four pillars of “faith”. Social justice is one of the most important aspects of justice. “Social justice means giving each individual what he/she deserves in the distribution of financial benefits in the society, and providing equally for basic needs. Social justice includes several elements that the most important of them are as follows: (1) The dignity of the human being and the importance of the community, (2) equality and equitable distribution of wealth, (3) standing against oppression and protection of the weak against the strong, (4) provision of social security and (5) observation of man's social rights. All these elements have been dealt with in the words and deeds of Imam Ali and adopting moderation and justice is the guiding principle of his life.

The concept of man in the different religious scriptures gives somewhat a diverse understanding towards what is the true nature of man. Due to the vastness of the topic, this paper would like to limit the paper in discussing what human nature is all about from Imam Ali’s perspective. In doing so, it will refer to the most important source, namely the Nahj al-Balagha. According to the teachings of Nahj al Balagha man is the highest creature and the center of the visible universe. Man is the epitome of creation. He comes at the end of creation. Among all creations in the heaven and earth, only man has been bestowed with many distinctive qualities. Human being has two dimensions. Along with the material he has a divine dimension as well. Excellence of human being to other creatures returns to the same dimension. Man’s God-given nature and colour are like seeds and potentials which are hidden in him at the beginning of creation and will flourish when man follows the right path. The great position of human being is to take the responsibility in all major and minor works, overt and covert activities. Every human being is born free from subjugation, sin, inherited inferiority, and an­cestral hindrance. His right of freedom is sacred as long as he does not deliberately violate the law of God or desecrate the right of others. All human beings are brothers to one another. The superiority of one individual over another is only on the basis of his piety and dutifulness to Him.

The purpose of the present paper is to survey and analyse the concept and significance of religious tolerance and universal brotherhood in Imam Ali’s teachings, especially his Nahj al Balagha. Islam admits the freedom of thought, free expression of opinions, and exercise of independent judgment in religious matters. It also acknowledges tolerance among religions, religious communities, nations and tribes and commands mutual understanding and cooperation among all people as we shall demonstrate with clear proofs. Hazrat Ali, in line with the Islamic teachings, regards the people either brothers in religion or one like you in creation. Therefore, he believes to regarding safety of all people, especially non-Muslims. The principle of equality was established for the entire mankind as its birth right, forbidding inequality or discrimination on the ground of tribe, nationality and family, as mankind belongs to one universal brotherhood. This universality is based on three pillars which are first the universality of the Muhammad and Message and second the Unicity of God and therefore the unity of religions and third the unity of mankind. He sent the holy Prophet to manifest His commands and speak about His remembrance. Consequently, he fulfilled it with trustworthiness, and he passed away while on the right path. Imam Ali believes that the governor must rule with mercy and tolerance towards all his subjects.

Concerning purpose of man’s creation there, at least, can be two viewpoints. First, man has no purpose but to participate in the competition of gathering wealth, reaching high ranks in the society, and taking power ignoring all human virtues and principles, as if he would live for good and death would never capture him. This is the practical conduct of human beings in general. The second is that of divine religions which stands in opposition to the first. The present essay is an attempt to describe the second viewpoint in a literally fashion, focusing on the words of the Commander of the Faithful, Imam Ali.