AhlulBayt News Agency (ABNA): In the fourth episode of the program commemorating the holy month of Ramadan, broadcast on IRIB Channel One, Ayatollah Reza Ramazani, the Secretary-General of the AhlulBayt (a.s.) World Assembly, stated that Hikmah (Wisdom) 289 of Nahj al-Balagha describes the attributes and characteristics of a religious brother as conveyed by Imam Ali (a.s.). “Imam Ali (a.s.), in this Hikmah, said about his religious brother: ‘كَانَ ضَعِیفاً مُسْتَضْعَفاً’ (He, [due to utmost humility and outwardly], appeared weak, and people also regarded him as weak).” A believer, in terms of faith, is as strong as a mountain, and such a person, due to his strength and power, never wavers in his faith, a point which is of great significance. However, when interacting with others, this very individual presents himself as weak and humble. This humility, especially for those who possess certain assets, can be impactful.”
He emphasized, “The characteristic of individuals such as scholars and learned figures, who have the wealth of knowledge, is humility. The more a person’s knowledge increases, the more he realizes the vast extent of what he does not know. Eventually, such a person reaches a point where he says, ‘Now I understand that I know very little,’ and this is a very important point. A person blessed with wealth and possessions must be humble, for only then can he truly grow. However, if a person’s possessions lead to arrogance and a sense of superiority over others, he will certainly not progress. In this regard, Imam Reza (a.s.) stated that the intellect of a believer does not reach perfection unless he possesses ten qualities, one of which is that a believer considers his own great deeds as small and the small deeds of others as great. The tenth characteristic is that a believer never regards others as lesser than himself; rather, he always sees himself as smaller than others, which is a very significant point.”
Referring to the necessity of standing firm against the arrogant, the Secretary-General of the AhlulBayt (a.s.) World Assembly stated, “The fact that a person must be humble on his path of growth and perfection does not mean that he should be humble before enemies, the arrogant, and those who exhibit pride. On the contrary, facing individuals who are arrogant requires a distinct approach. In this regard, Imam Ali (a.s.) said: “التَّکَبُرُ علی المتکبِّرِ هُوَ التّواضُعِ بِعَیْنِهِ” (Arrogance towards an arrogant person is true humility.) Therefore, the manner of dealing with the arrogant and oppressors must be different. In the face of such individuals, one must not display humility and weakness.
Ayatollah Ramazani added: “In Wisdom 289 of Nahj al-Balagha, regarding his religious brother, Imam Ali (a.s.) said: ‘كَانَ ضَعِیفاً مُسْتَضْعَفاً’ (My religious brother is weak), meaning that he is humble and oppressed. Here, Imam Ali (a.s.) does not imply that his religious brother is intellectually weak. Rather, he possesses intellectual growth. This religious brother is someone who has been subjected to oppression and injustice. By considering the entire teachings of the Holy Quran and reflecting on the hadiths, it becomes clear that Islam has two persuasive or affirmative principles: the first is dignity, and the second is justice. Dignity pertains to personal and individual aspects that must always be preserved. Justice, on the other hand, concerns the way an Islamic government interacts with individuals. This justice may manifest in various forms: from the people toward the state, the state toward the people, or among the people themselves. This is referred to as comprehensive justice.”
Referring to the two proscribing or negative principles in Islam, he stated, “These two proscribing principles are oppression and submission to oppression. That is, one must refrain from oppressing others and from submission to oppression.” Therefore, the term “oppressed” (mazlum) has two meanings. The negative meaning refers to a person who submits to oppression, which he must not do. In hadiths, we also read: ‘الظالم و المظلوم، کلاهما فی النار’ (Both the oppressor and the oppressed are in the fire of Hell). The oppressor is punished for committing oppression, and the oppressed is punished for submitting to it. When we say that the Mustaz’af (the weak and oppressed) is a mazlum who is subjected to injustice, it does not mean that he accepted oppression. Rather, it means that those who hold power oppress others, making the latter mustaz’af and mazlum. We observe this reality in the lives of the infallible Imams (a.s.) and some other individuals.
Ayatollah Ramazani continued, “According to Imam Ali (a.s.), this same religious brother, who is humble and mustaz’af, does not abandon the field when faced with a serious matter that requires presence. In this regard, Imam Ali (a.s.) stated in Wisdom 289 of Nahj al-Balagha: ‘فَإِنْ جَاءَ الْجِدُّ فَهُوَ لَیْثُ غَابٍ وَ صِلُّ وَادٍ’ (But whenever an important and serious matter arose, he would roar like a lion of the jungle and move like a desert serpent). Imam Ali’s (a.s.) statement emphasizes that when a critical matter arises, this religious brother performs his duty with utmost seriousness and never compromises on important issues.”
Regarding the necessity of taking Imam Ali (a.s.) as a role model, he stated, “Imam Ali (a.s.) said: ‘In the way you eat and dress, you cannot take me as a role model,’ because, as recorded, Imam Ali (a.s.) sufficed with two loaves of bread. When we reach this statement, we feel ashamed, for we do not observe such restraint in our eating or clothing. Of course, circumstances and times have changed, but nevertheless, excessive indulgence is something that one must be mindful of. After describing his way of life, Imam Ali (a.s.) stated: ‘اَلا وَ اِنَّکُم لا تَقدِرونَ عَلی ذلِک وَ لکِن اَعینونی بِوَرَعٍ وَ اجتِهادٍ وَ عِفَّةٍ وَ سُدادٍ’ (But you are not able to do this; however, help me through piety, effort [for a pure life], chastity, and righteousness). Imam Ali (a.s.) indicated that there are several ways in which we can assist him and follow the path of truth and righteousness. One is through piety and God-consciousness; another is through effort and perseverance. That is, when a time for striving and effort arises, we should not abandon the field. We must be steadfast and seriously present in the field of struggle and work with purity, integrity, chastity, strength, and resilience.”
The Secretary-General of the AhlulBayt (a.s.) World Assembly emphasized, “One must take serious matters seriously. A great scholar said that someone once saw a deceased person in a dream and asked him how he found the afterlife. The deceased responded: ‘That which we took lightly in worldly life, they take very seriously here, and that which we took very seriously in worldly life, they take lightly here and pass over easily’.”
He concluded by expressing hope that these teachings would be applied in our lives so that we may benefit from them.
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