Society, too, can be the subject of 'idalah, because individuals constitute the society, and if the individual is the subject of 'idalah, the society can also be a subject of 'idalah (justice).
This question, particularly in view of the principle of equality of human beings at creation and before law, as substantiated by Imam Khomeini, is of greater significance.
Therefore, whatever disrupts equality in the society and implements meaningless and hollow privileges in the society should be fought."
Furthermore, the society, for Imam Khomeini, is of paramount significance because it is the integration of individuals while individual is merely an individual.
If we want to specify the preference between the interests of the individual and the society, the priority belongs to society's interests.
Hence, all individuals should think of the society and dissolve in the society so that their humanity will actualize in the real sense of the word, because the transformation of man into a just being finds meaning in the society not in pure individuality and seclusion and isolation from assembly and society.
When faith is absent and all one's attention is given to oneself, then one wants everything for the self, and this is where confusion arises [like when one says: "I want this position for myself; you want it for yourself."] this is not possible in society.
Regarding the significance of congregating and the necessity of actualizing justice in the society, he said: "All the pains suffered by the prophets were because of building a social 'idalah for man in the society and an inward 'idalah for man in individuals."
Therefore, if 'idalah in the society is important and applicable to all its aspects, then the main goal of the Islamic movement is to actualize 'idalah and equity.
For this reason, the most important characteristic of the Islamic Republic's establishment from his viewpoint is reliance on 'idalah and equity.
Hence, society is the subject of 'idalah whether as a way in which the society should traverse or a goal that society should attain or as a criterion on which society should be built. It is not unreasonable that the acceptance of responsibility in all social and political posts should be based on the existence of the quality of 'idalah.
Islam's God is just, its prophet is just and infallible, and its Imams are just and immaculate, its judge is creditable and just, its jurisprudent had better be just, and its Friday prayer leader should be just; its ruler and his appointees should be just.