Shafaqna India: The author of the book “Alawi Governance” described justice as one of the most important characteristics of Imam Ali’s (AS) political philosophy and emphasized: In Imam Ali’s logic, officials and rulers of an Islamic society must prove their connection to the people by sharing in their hardships and difficulties; otherwise, a person who lives in comfort and luxury cannot truly understand the suffering of the people.
Dr. Esmail Mansouri Larijani, in an interview with Shafaqna, congratulated Muslims on the arrival of Eid al-Ghadir and stated: All those who have conducted even a modest study of the greatness of Amir al-Mu’minin’s (AS) character acknowledge that the only person qualified to assume the position of succession after the Holy Prophet (PBUH) was Ali ibn Abi Talib (AS). The reason for his appointment by Almighty God and its public declaration by the Messenger of Islam at Ghadir Khumm was rooted in his inherent merits and outstanding personality.
Amir al-Mu’minin (AS) is the heir to the Prophet’s absolute guardianship
He emphasized: Amir al-Mu’minin (AS) is not only the heir to the outward caliphate of the Holy Prophet (PBUH), but also the inheritor of the Prophet’s absolute spiritual authority (Wilayah Mutlaqah Nabawiyyah). For this reason, he had the right to explain his own worth and status among people who failed to recognize his true value and to entrust the horizons of his spiritual journey and the peaks of his knowledge to the pages of history so that future generations might understand the depth of the injustice he endured.
He stated that deception and trickery were condemned in Imam Ali’s view and said: Regarding Mu‘awiyah’s politics, Imam Ali (AS) stated:
“Mu‘awiyah is not more intelligent than I am; rather, he practices deceit and treachery. If deception and trickery were not forbidden, I would be the most astute of all people. But every act of deceit is treachery and sin, and every sin leads to disbelief… By God, I am neither deceived nor rendered helpless in times of hardship.”
The author of Alawi Governance emphasized that sincerity and honesty are themselves the essence of prudence and wisdom, even if politicians commonly interpret them as simplicity or naïveté.
He described justice as one of the most important and central political objectives in the Nahj al-Balaghah and stated: The expansion of justice by statesmen and administrators is another major objective in the thought of Amir al-Mu’minin (AS), one that strengthens devotion to God, faith, and religious commitment among the people.
Imam Ali (AS) defined the boundary of justice by its opposition to oppression
Referring to the importance of justice in Imam Ali’s worldview, he said: Imam Ali (AS) defined the boundary of justice by its opposition to oppression (zulm), to the extent that he considered injustice to be identical with oppression and wrongdoing, not something separate from it.
He referred to Sermon 224 of Nahj al-Balaghah and added: In this sermon, Imam Ali (AS) defines justice as follows:
“By Allah, if I were to spend the night awake upon the thorns of the sa‘dan plant, or be dragged in chains and shackles, it would be dearer to me than meeting Allah and His Messenger on the Day of Resurrection while having oppressed one of His servants or usurped any portion of worldly wealth. How could I oppress anyone for the sake of a soul whose return to decay is swift and whose stay beneath the earth will be long?”
He continued: Imam Ali (AS) teaches that enduring physical hardship, sleeplessness, and even imprisonment is preferable to committing injustice against another human being or unlawfully taking even the smallest portion of worldly property. He reminds humanity that worldly life is temporary and that no material gain can justify the oppression of others.
