Foundations of Selecting the Ruler’s Inner Circle in the Thought of Imam ʿAli (a) Based on Nahj al-Balāghah

Governance in the Islamic epistemological framework is grounded in a divine–ethical foundation, and its realization in the social sphere requires the establishment of structures that, while ensuring administrative efficiency, prevent the deviation of power and the emergence of arbitrary rule. Within this framework, biṭānah—understood as the ruler’s inner circle of close associates and advisers—occupies a strategic position in the processes of decision-making and political guidance. The integrity or corruption of this layer can decisively shape the trajectory of justice and the realization of public interests. Focusing on Nahj al-Balāghah, the present study seeks to extract and analyze the Alid model of selecting and managing the biṭānah (the ruler’s inner circle), demonstrating how Imam ʿAli (a), by relying on religious and ethical foundations, proposed
a mechanism through which this limited circle is transformed into an effective institutional element in the realization of good governance.The necessity of this research stems, on the one hand, from a theoretical gap in the re-examination of models of religious governance based on authentic Islamic sources, and on the other hand, from contemporary political challenges such as the expansion of relationship-based decision-making, the weakening of meritocracy, the decline of social capital, and crises of
public trust. As one of the most significant sources of political thought and ethics of governance in Islam, Nahj al-Balāghah possesses considerable capacity to articulate an integrative model that combines moral virtue with managerial efficiency. Accordingly, a systematic examination of Imam ʿAli’s teachings regarding the ruler’s inner circle can play a meaningful role in reconstructing models of governance grounded in religious principles and in providing a theoretical framework that links ethics, justice, and efficiency in political administration.The research adopts a descriptive–analytical methodology based on thematic analysis of the texts of Nahj al-Balāghah. Relevant sermons, letters, and aphorisms addressing the management of elites and governmental agents have been examined and analyzed. To deepen the conceptual analysis, authoritative commentaries on Nahj al-Balāghah as well as classical and contemporary works in Islamic political thought have been employed. This approach aims to infer the normative principles and operational regulations governing the selection of the biṭānah, and to elucidate the supervisory and corrective mechanisms involved in managing this layer of power.The findings indicate that the Alid model of selecting the biṭānah (the ruler’s inner circle) is based on a dual and complementary structure. The first dimension consists of value-based and ethical foundations, including piety, honesty, benevolence, frankness in expressing the truth, and avoidance of traits such as flattery, miserliness, fearfulness, and worldliness. From Imam ʿAli’s perspective, these criteria function as an internal guarantee for the integrity of the decision-making system and prevent the infiltration of corruption-prone tendencies into the structure of power. The second dimension comprises criteria of competence and efficiency, grounded in elements such as expertise, experience, sound judgment, and decisiveness. Thus, within the Alid paradigm of governance, meritocracy is not confined merely to technical expertise
and managerial skills; rather, it is inextricably linked to moral virtues and religious commitment. This integration elevates governance from mere functional efficiency to value-based efficiency. Another major contribution of the study is the elucidation of supervisory mechanisms in the management of officials and agents within Alid thought. In this model, oversight of officials and those close to power encompasses two dimensions: preventive and corrective. The preventive dimension is based on continuous, precise, and at times covert supervision, aimed at identifying early signs of deviation and preventing the formation of corrupt networks within the power structure. Alongside this, the corrective and punitive dimension is founded on the principles of accountability, performance evaluation, and the firm implementation of justice, such that personal relationships, social status, and political affiliations do not constitute obstacles to the enforcement of justice. These mechanisms demonstrate that justice
in Alid governance is not merely an ethical ideal, but an institutional strategy for safeguarding the integrity of the political system. At the structural level, the findings reveal that in Imam ʿAli’s thought, the biṭānah and elites surrounding the center of power function as a governing institution on a micro scale, whose integrity or corruption directly affects the realization of the overarching objectives of governance. The achievement of social justice, the confrontation of relationship-based favoritism, unjust discrimination, and rent-seeking, as well as the strengthening of political legitimacy and the enhancement of public trust, all depend on the proper management of this layer of power. Accordingly, the Alid model demonstrates that the sound administration of elites close to the ruler constitutes one of the fundamental pillars for realizing the objectives of the Sharīʿah in the realm of politics and governance, and can provide an inspiring framework for reconstructing theories of religious governance in the contemporary era.