One of the concepts that has gained great importance in contemporary political philosophy is "open society"; a society in which power is not considered sacred, rulers are not immune from error, and criticism is not a threat, but a condition for reform.
In the Islamic tradition, too, especially in the life and words of Amir al-Mu'minin Ali (AS), clear signs of such an approach to politics can be observed; an approach that considers government not as a sacred goal, but as a human tool to prevent oppression and reduce people's suffering.
Government; Inherent Right or Conditional Responsibility?: In the view of Imam Ali (AS), government is not a spontaneous and sacred matter. He repeatedly emphasizes that accepting rule makes sense when the people want it and support it in establishing justice. This view removes power from the status of an “inherent right” and turns it into a “conditional responsibility.”
In such a logic, the ruler is not the shadow of God on earth, but a fallible human being who must be accountable to the people. This approach is the foundation of any healthy society; a society in which no individual is above criticism.
Denying historical determinism and emphasizing moral choice: One of the great dangers in politics is the belief in “historical determinism”; the idea that the path of history is predetermined and that humans are merely the executors of an inevitable plan. Such a belief often leads to the justification of tyranny, because any action in the name of “historical necessity” appears defensible.
In Alavi’s logic, history is a field of testing and choice, not a scene of inevitable destiny. In his advice to his son, Imam Ali (AS) emphasizes that studying the past is for learning lessons, not surrendering to fate. This view places human moral responsibility at the center of politics.
The danger of absolute truth in politics: Whenever an individual or group considers itself the sole possessor of truth, the way is paved for the exclusion of others. Historical experience has shown that claiming to “understand the ultimate truth” can lead to rejection and even violence against opponents.
In confronting the Khawarij, despite their deep intellectual differences, Imam Ali (AS) did not restrict their freedom of expression and social presence as long as they did not resort to violence. This behavior shows that intellectual dissent—even if it is sharp and biting—is not in itself a license for repression. Such an approach is a sign of political maturity and acceptance of human plurality.
Criticizing the ruler; not disrespect, but a duty: One of the most prominent passages in Nahj al-Balagha is Imam Ali’s (AS) explicit call to self-criticism. His Eminence urges people not to refrain from speaking the truth or giving fair advice and not to assume that the ruler is immune from error.
In a society where criticizing the ruler is considered a crime, corruption inevitably grows. But in a society where criticism is institutionalized, the possibility of reform always remains. This view de-sanctifies power and places it within the framework of accountability.
Justice; for real people, not ideal people: Another scourge of politics is the sacrifice of real people in the name of great ideals. Sometimes governments ignore the tangible suffering of the people under the pretext of building an ideal society.
In the Alavi logic, justice, before being a grand slogan, is addressing the complaint of an oppressed person, preventing abuse by an agent, and supporting the needy. In the Malik Ashtar Treaty, instead of general slogans, emphasis is placed on monitoring officials, respecting people’s rights, and paying attention to vulnerable groups.
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