الگوی حکمرانی اسلامی در مواجهه با دشمن از منظر نهج‌البلاغه

Understanding adversaries and developing appropriate, informed strategies for responding to them are essential to ensuring security, preserving independence, safeguarding an Islamic society’s religious identity and values, and strengthening its political and strategic capacity. This study develops a model of adversary identification and response within Islamic governance based on the teachings of Nahj al-Balagha. It also identifies different levels of hostility, examines the mechanisms through which adversaries influence individuals and society, and derives strategies for preventing, countering, and neutralizing the resulting threats. Hostility toward Islamic societies and governments is a dynamic, multilayered phenomenon whose manifestations vary across historical, political, social, and cultural contexts. Identifying specific adversaries alone therefore cannot adequately address the governance challenges posed by complex and evolving threats; the relatively stable foundations, components, and mechanisms of hostile action must also be understood. The central research problem concerns how these teachings can be organized into a coherent model of adversary identification and strategic response within Islamic governance. Accordingly, the study asks: What model of adversary identification and response can be derived from Nahj al-Balagha for Islamic governance? The study adopts a qualitative approach and a descriptive–analytical method. Data were collected through library and documentary research, and relevant teachings, themes, and propositions in
Nahj al-Balagha concerning adversaries and strategies for responding to them were systematically examined. Themes addressing the concept and types of adversaries, levels of hostility, mechanisms of infiltration and influence, sources of societal vulnerability, and strategies for addressing threats were extracted, categorized, analyzed, and interpreted within the framework of Islamic governance. The findings indicate that although the manifestations, instruments, and methods of hostility vary across time and context, its underlying foundations and core components remain relatively stable. The teachings of Nahj al-Balagha distinguish four levels of adversaries: internal, superhuman, individual, and social. Internal hostility involves factors originating within individuals that create 
vulnerability through ignorance, heedlessness, weakness of will, and deviation. The superhuman level concerns temptation and efforts to divert human beings from truth and righteousness. At the individual level, hostility manifests through the conduct, decisions, and actions of people whose objectives conflict with the values and interests of an Islamic society. At the social level, hostility takes the form of movements, groups, and mechanisms that seek to undermine social cohesion, security, and collective strength. The principal mechanisms of adversarial influence include fostering ignorance and misinformation, distorting truth, spreading rumors, fomenting division, offering material inducements, using intimidation, generating fear and anxiety, manipulating public opinion, and exploiting religious values and sacred symbols. These mechanisms can weaken society’s capacity for critical judgment and analysis, undermine public trust, and foster conflict, distrust, and social fragmentation. The findings further indicate that responses to adversaries within Islamic governance should be preventive, informed, multilevel, and continuous rather than merely reactive. At the individual level, strengthening faith, awareness, insight, and critical discernment fosters resilience against deception and infiltration. At the social level, promoting cohesion, justice orientation, public trust, and solidarity, while countering sources of division and polarization, is essential. At the governance level, key strategies include merit-based appointments, political vigilance, continuous assessment of the threat environment, systematic monitoring of developments, defensive preparedness, and stronger deterrence. Islamic governance must therefore both identify adversaries accurately
and prevent internal vulnerabilities, since internal weakness, social division, injustice, ignorance, and negligence can amplify the effects of external threats. Overall, Nahj
al-Balagha offers substantial conceptual resources for developing a comprehensive, multilevel, preventive model of adversary identification and response within Islamic governance. The proposed model rests on the premise that effective resistance to adversaries requires informed, deterrence-oriented action rather than responses driven by surprise. Such action depends on strengthening internal resilience, enhancing analytical capacity and critical discernment, consolidating social capital, and increasing society’s strategic capacity. An adversary-aware governance model can thus be conceptualized at three principal levels: individual resilience, social cohesion, and strategic governance. At the first level, faith, insight, awareness, and discernment strengthen individuals’ resilience against ignorance, deception, and infiltration. At the second level, justice orientation, merit-based governance, public trust, solidarity, and social cohesion reduce divisions and enhance societal resilience. At the third level, political vigilance, continuous threat assessment and monitoring, defensive preparedness, preventive measures, and deterrence strengthen governance capacity to address internal and external threats. This model enables an Islamic society not only to respond to existing threats but also to identify emerging trends and the conditions that give rise to threats, taking action to prevent and neutralize them before they develop into crises.