چکیده:
Jahiliyyah and civility are amongst the serious themes touched upon in the Nahj al-Balaghah. This is because annihilation of Jahiliyyah and its markers from the human relations، for manifestation of civility and its traits in life، made the approaches adopted by Imam Ali in emulation of the conduct of the Prophet Muhammad. The present paper deals with describing the opposition of markers and on the basis of the armies of the intellect and ignorance، a clear model for comparing Jahiliyyah and civility. As mentioned in the Nahj al-Balaghah، these markers are divided into five groups: 1) the valuelessness of the mankind، the turnovers of the human values، the status of the mankind، and implementation of the human values; 2) prejudice، anger، tenderness، and tolerance، 3) infringement of precincts، assaults، honorification، and lawfulness، 4) despotism and democracy، and 5) waging wars، bloodshedding، peacefulness، and compromise. Imam Ali opposed the Jahiliyyah markers and standards in both his conduct and his sermons. On the other hand، he did his utmost to crystalize those of civility of which a list is given on the authority of the Nahj al-Balaghah.
خلاصه ماشینی:
In another expression regarding Muslims who have distanced themselves from Prophetic Islam and returned to the culture of Jahiliyyah, His Eminence says: So, fear God, fear God [be mindful of Him] in selling yourselves out of zealotry, and in exalting yourselves in the manner of the age of Jahiliyyah, for such a thing is the birthplace of enmity and malice, and the bed for the enchanting breath of Satan; those very breaths with which he deceived past nations and misled destroyed peoples, until they rushed headlong into the darkness of their ignorance and lack of wisdom and the desolate deserts of their misguidance, submissive to his driving force and calm in his bondage; a pattern in which hearts become stories and generations successively tread that same path, and a self-conceit that causes chests to tighten with it.
Therefore, time and place are not the determinants of Jahiliyyah and civilization, but rather the nature of life and relationships and interactions; in such a way that the Imam explains these two with components that, wherever and whenever they appear, society, regardless of its title, whether nomadic or Islamic, Jahili or civilized, is as the Imam said regarding the events after the Prophet (peace be upon him and his family): حتّی إذا قبض اللّه رسوله-صلّی اللّه علیه و آله-رجع قوم علی الأعقاب،وغالتهم السبل،و اتّکلوا الولائج،و وصلوا غیر الرحم،و هجروا السّبب الّذیامروا بمودّته،و نقلوا البناء عن رصّ أساسه،فبنوه فی غیر موضعه،معادن کلخطیئة،و أبواب کلّ ضارب فی غمرة،قد ماروا فی الحیرة،و ذهلوا فی السّکرة،علی سنّة من آل فرعون،من منقطع إلی الدّنیا راکن أو مفارق للدّین مباین.
(Sharif Radi, 1387: H 55; Ibn Abi al-Hadid, 1378: 13/4) The conduct of Imam Ali (peace be upon him) in facing the Khawarij was also based on gentleness and tolerance; in response to their Jahiliyyah-like behavior, he manifested the civility of his rule until the Khawarij shed blood and the Imam was forced to stand against them.
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