Saturday, June 21, 2025
Iran-Israel Conflict: Ethical Reflections from Imam Ali's Legacy in the Light of Nahjul Balagha
By Ghulam Rasool Dehlvi, New Age Islam
21 June 2025
Main Points:
1. Imam Ali Advocated Restraint in War: Imam Ali’s teachings in Nahjul Balagha present a deeply principled view of war and peace. Far from glorifying violence, he consistently emphasized restraint, justice, and the sanctity of life. He emphasized that war should be a last resort and not sought eagerly. But both Iran and Israel’s aggressive military postures—pre-emptive strikes and confrontational rhetoric—stand in contrast to this principle of ethical restraint.
2. Universal Human Dignity Must Be Upheld: Nahjul Balagha teaches that all people are either "brothers in faith or equals in humanity." This condemns any form of dehumanizing rhetoric, which both sides have engaged in. Imam Ali’s vision insists on respecting the dignity of even one's enemies.
3. Justice Must Be Impartial, Not Politicised: While both Iran and Israel invoke justice to justify their actions, Imam Ali's concept of justice is rooted in fairness and self-accountability. Justice, as he taught, is not about tribal or national interests but about upholding ethical truth.
4. Religion Should Not Be Exploited for Violence: Imam Ali warned against extremists who misuse religion. Both states have, at times, used religious narratives to justify military actions. Such instrumentalisation of faith contradicts the spiritual and moral integrity Imam Ali upheld.
5. Peace Is a Moral Imperative, Not a Weakness: Imam Ali always favoured peace if it preserved justice and life. Modern political leaders often reject peace unless conditions are fully met on their terms. This rigid approach defies Imam Ali’s example of negotiation, compassion, and reconciliation.
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The contemporary conflict between Iran and Israel has gripped the attention of the world, not only because of its geopolitical ramifications but also because of the powerful ideological and religious narratives that both sides invoke. As tensions mount and the toll of violence deepens, a moral and theological inquiry becomes essential. One of the most profound sources of Islamic ethical guidance is the Nahjul Balagha (Peak of Eloquence), a collection of sermons—Khutbas— letters, and sayings attributed to Imam Ali ibn Abi Talib (A.S.), the chief of sainthood in Islam and the cousin and son-in-law of Prophet Muhammad (PBUH). This timeless treasury offers moral clarity and wisdom on governance, war, justice, and human dignity that remains relevant to modern conflicts based on political tensions and religious hostilities. Although Nahjul Balagha was written in the 7th century, its ethical and spiritual guidance can still provide guiding insight into modern geopolitical crises, including the ongoing Iran-Israel conflict.
The Nahjul Balagha is more than a book of eloquent words; it is a mirror held up to power, a reminder of the responsibility that comes with leadership, and a warning against the consequences of arrogance, injustice, and blind militarism. It calls on today’s leaders — whether in Tehran, Tel Aviv, or beyond — to measure their actions not just by strategic interests, but by the higher standards of justice, compassion, and humanity. In the context of the ongoing war between Iran and Israel, Imam Ali’s legacy compels us to ask: are we waging war in the name of justice, or are we weaponising justice to wage war?
The current Iran-Israel conflict has evolved far beyond a bilateral dispute. It now includes proxy wars, cyber warfare, and ideological confrontations that influence regional and global security. Iran frames its opposition to Israel as part of a broader resistance against occupation and injustice, especially regarding the plight of Palestinians. Israel, in turn, views Iran as an existential threat, pointing to Tehran's support for Hamas and Hezbollah and other resistance groups. Both sides cloak their actions in language of defence and righteousness.
War and Restraint in Nahjul Balagha
Imam Ali’s teachings in Nahjul Balagha present a deeply principled view of war and peace. Far from glorifying violence, he consistently emphasized restraint, justice, and the sanctity of life:
“Do not desire the encounter with the enemy, but pray to God for safety. Yet, if you face the enemy, then be steadfast.” (Nahjul Balagha, Sermon 11)
Thus, Nahjul Balagha considers war as a Last Resort and emphasizes justice, restraint, and the human cost of war. Here Imam Ali emphasizes defensive warfare, not aggression. This profound call to avoid war unless absolutely necessary challenges the modern trend of pre-emptive strikes and ideological warfare. It calls into question whether current escalations are truly in line with just and ethical principles or driven by political hegemony and fear. The Iran-Israel military struggle often strays from this principle, with both sides sometimes engaging in pre-emptive strikes or ideological provocations.
Defending the Oppressed: A Just Cause
Imam Ali stood firmly with the oppressed and called for the defence of human dignity:
“Be an enemy of the oppressor and a helper of the oppressed.” (Nahjul Balagha, Letter 53)
Iran has frequently framed its involvement in regional conflicts as a defence of the oppressed, particularly Palestinians. While this rhetoric resonates with Islamic values, the means and methods must also align with Imam Ali’s emphasis on ethics and non-aggression. In the name of justice, no strategy should result in the indiscriminate suffering of civilians or spiral into cycles of vengeance.
Leadership and Responsibility
In his letter to Malik al-Ashtar, Imam Ali outlined the responsibilities of a just ruler, stressing compassion, equity, and accountability:
“People are of two types: either your brothers in faith or your equals in humanity.” (Nahjul Balagha, Letter 53)
This maxim, cited by classical commentators such as Sharif al-Radi and later expanded by Allama Tabatabai, reinforces the Islamic principle of universal human dignity (karamat-e-insani). It stands in contrast to recent dehumanizing rhetoric used by both sides. For instance, some Iranian media refer to Israelis in subhuman terms, while Israeli politicians have labeled Iran a "barbaric regime." Such language erodes the ethical foundation necessary for peace.
Thus, the moral trajectory of Nahjul Balagha is a direct challenge to dehumanizing rhetoric and demonization of adversaries in modern conflicts. It insists on recognizing the shared humanity of even those one disagrees with. Both Iranian and Israeli leadership would do well to reflect on this principle before escalating rhetoric and hostilities.
Ideological Extremism and Misuse of Religion
One of the most crucial warnings in Nahjul Balagha is against the misuse of religion for political gain. Imam Ali cautioned against the rise of extremists who distort faith to justify bloodshed:
“Two types of people will be doomed on my account: the excessive lover and the excessive hater.” (Nahjul Balagha, Saying 127)
Both Iran and Israel have used religious language to support strategic decisions. But any invocation of divine legitimacy must be judged against the Quranic and Alawite standards of justice, mercy, and truth. Using religion to legitimize aggressive politics is a betrayal of its spiritual foundations.
Imam Ali never hesitated to seek peace and reconciliation when it served justice and saved lives. He negotiated, made treaties, and often withheld retaliation despite provocations. This preference for peace must inform modern leadership. Diplomatic dialogue, de-escalation, and humanitarian cooperation are not signs of weakness but reflections of moral strength.
Imam Ali strictly warned: “Two types of people will be ruined on my account: the excessive lover and the excessive hater.” (Nahjul Balagha, Saying 127)
The use of religious symbolism to justify political violence is not new. Iran often sanctifies its military actions under the umbrella of jihad, while elements of Israel’s far-right invoke divine entitlement to the land. Yet classical Shi'a scholars, such as Shaykh al-Mufid and Allama Hilli, repeatedly stressed that jihad must serve higher moral purposes, not be manipulated for nationalist or sectarian goals. Imam Ali himself condemned the Kharijites, who used piety as a mask for extremism. He practiced diplomacy with his enemies, including Muawiyah and the Khawarij, even after they transgressed. He upheld treaties like the one at Siffin, valuing stability and the preservation of life. Yet, both Iran and Israel have entrenched conditions that often foreclose real peace efforts. Iran insists on total resistance until the full liberation of Palestine; Israel refuses talks until Iranian-backed militias are dismantled. Such rigid preconditions betray Imam Ali's model of conflict resolution.
The Nahjul Balagha as a Mirror
The Nahjul Balagha serves not to justify modern wars, but to hold a mirror to power. It reminds us that not all enemies are to be destroyed — some are to be reconciled. It reiterates that not all wars are righteous — some are products of pride and fear. It reaffirms that true victory is not in destruction, but in upholding truth, justice, and humanity. In the spirit of Imam Ali, the real question for today’s leaders is:
“Are you fighting for justice — or feeding the fire of vengeance and power?”
Imam Ali famously exhorted us: “Do not desire the encounter with the enemy. Pray to God for safety. But when you are forced to face them, then be steadfast.” (Nahjul Balagha – Sermon 11). This guidance aligns with Quranic principles: "Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors." (Qur'an 2:190).
He also clearly and categorically stated:
“People are of two kinds: either your brothers in religion or your equals in humanity.”—Nahjul Balagha – Imam Ali’s Letter 53 (to Malik al-Ashtar)
Now contrast this with the following:
“Israelis are not human; they are blood-drinkers and demons.” —Political Statement – Iran (State TV Commentary)
“Iran is a barbaric regime that understands only the language of force.”—Political Statement – Israel (Right-wing Politician)
It is not difficult to see that both sides brazenly violate the core universal principles of human dignity enshrined in Nahjul Balagha, and clearly fuel cycles of religious hatred. But on the contrary, Imam Ali’s words in Nahjul Balagha remind these political leaders of the universal sanctity of life. Ali (AS) upheld the dignity of all people, regardless of faith. Therefore, dehumanizing rhetoric from both sides stands against the actual Islamic principles of war and justice as embodied in the words and actions of Imam Ali (AS).
Before the outbreak of the current conflict, Israeli Defence Minister issued an official statement: “We will pre-emptively strike Iranian positions anywhere they pose a threat to Israeli citizens.” In a sharp rebuttal, the hard-hitting political statement from Iran (IRGC Commander, 2024) was as follows: “We welcome confrontation with the Zionist entity. We will respond to every aggression tenfold.”
But on the contrary, Imam Ali has taught us that war should never be sought eagerly; it must be a reluctant last resort. But both Iran and Israel have often portrayed aggression as a form of strength, diverging from Imam Ali's ethic of restraint and moral accountability.
Nahjul Balagha – Saying 15 goes on like this: “Justice is the foundation upon which the world stands.” Both sides invoke justice, yet often interpret it nationalistically, not universally. But Imam Ali’s justice was not tribal—it was based on balance, impartiality, and accountability even for one’s own faults.
Nahjul Balagha – Sermon 146 states: “How strange! The tongue speaks of justice, but the heart is full of tyranny.” While Iran often uses Islamic language to justify regional militarism, Israeli leaders invoke religious history (e.g., divine promise of land) to defend occupation policies. However, Imam Ali denounced religious hypocrisy—speaking of virtue while acting unjustly. Using religious legitimacy to mask political interests is a betrayal of divine ethics, regardless of faith. Conclusively, Imam Ali’s priority was preserving life and building peace, not absolute victory. He engaged in dialogue even with adversaries. But the current geopolitics in the ongoing Israel-Iran conflict often sets preconditions that make peace elusive and war easier to justify.
Nahjul Balagha – Sermon 15 Proclaims: “Justice is the foundation upon which the world stands.” Tellingly, Iran and Israel both appeal to the concept of justice. Iran claims to defend the oppressed, citing Qur'anic injunctions such as "And what is wrong with you that you do not fight in the cause of Allah for the oppressed..." (Qur'an 4:75). Meanwhile, Israeli leaders invoke justice in protecting their citizens from external threats. Yet, classical exegesis, like that of Fakhr al-Din al-Razi, emphasizes justice as impartial and accountable — even if it means restraining one’s own side. Imam Ali’s vision demands a more reflective and less self-serving invocation of justice.
Thus, Nahjul Balagha remains not just a literary gem, but a moral compass for these trying times. Imam Ali’s guidance is a stark contrast to the power politics of today. His teachings urge rulers to measure their actions not by military might or ideological consistency, but by the scale of justice, compassion, and restraint. As we witness the intensification of conflict between Iran and Israel, both sides would do well to revisit the foundational ethics of Imam Ali: not only to preserve lives, but to elevate the moral character of their leadership. The world today needs less ideological fervour and more ethical courage — the kind exemplified in the Nahjul Balagha.
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A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, author of “Ishq Sufiyana: Untold Stories of Divine Love”, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India.
URL: https://www.newageislam.com/spiritual-meditations/iran-israel-ethical-imam-ali-nahjul-balagha/d/135943
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