In the text, Khunanup delineates five criteria for a just leader and thereby gives us an important insight into the Maatian concept of social justice. He defmes the Maatian leader as:
1) one “without greed (Sw m rwn);”
2) one “without baseness (Sw m ndyt);”
3) “a destroyer of falsehood (shtm grg);”
4) “a creator of righteousness (sbpr mTt);” and
5) “one who comes at the voice of the caller (ii hr bnu dd-r)” (Bl, 65-68).

The meaning of the second and third criterion is worthy of note for it moves beyond internal righteousness to suggest a need not simply not to lie oneself, but to destroy falsehood in society; not simply to destroy evil (isfet, gereg), but also to create rightness (Maat) and by extension to create the conditions for its coming into being. Again, we see the essentiality of self-conscious practice to create the just and good society.
Finally, the fourth criterion is from the ethic of care and responsibility which is based on imitatio dei in his justice or irt mi Rr–acting like Ra. For it is Ra who is “prime minister of the poor,” who listens and “hears the prayers of one who calls on him,” who “comes at the call of the  humble and needy.” Truly “Amen Ra is He who knows compassion and hearkens to those who call him,” and he “rescues the oppressed from the oppressor” (Beyerlin 1978, 30ff; Assmann 1975).

Thus, the  just leader is morally compelled to imitate divine activity, which in turn is reflective of divine character, compassion, empathetic understanding and loving kindness which translates as assisting, strengthening and delivering the poor and vulnerable.

Ma’at, the Moral Ideal in AE, Karenga, pg 71
(via thetwistedrope)