Ahlul Bayt (AS) International News Agency - ABNA: Hojjat al-Islam wal-Muslimin Mohammad Hossein Amin, a religious author and researcher, has written a special piece for ABNA News Agency explaining the exalted station of fairness in Islamic conduct and the necessity of adhering to justice when dealing with opponents. What follows is that text:
The Quran and the Scale of Impartiality: The Boundary Between Faith and Resentment
In the lexicon of the Quran, true faith manifests itself when a person does not allow the flames of anger and resentment toward a group or individual to drive them off the road of justice. God explicitly warns believers that the enmity you bear toward others should never cause you to trample upon truth and abandon fairness. [1]
This divine command considers "justice" (عدالت, 'adalah) an absolute principle that must not be compromised under any circumstances, even at the height of political and religious differences. The Quran states: «وَلَا یَجْرِمَنَّکُمْ شَنَآنُ قَوْمٍ عَلَیٰ أَلَّا تَعْدِلُوا» — "And let not the hatred of a people prevent you from being just." [2] This verse draws the most precise boundary between a God-fearing person and one imprisoned by his own whims.
Therefore, if in virtual or real space, under the pretext that someone is "an enemy," we attribute to them a flaw they do not have or conceal their good qualities, we have in fact stepped outside the orbit of servitude to God. Fairness means seeing reality exactly as it is, not as our anger prefers it to be. Religiosity without fairness is a body without a soul, carrying only the claim of faith.
The Lesson of Chivalry in the Alawite School: Justice for Everyone
The conduct of Imam Ali (AS) in dealing with opponents—even those who went to war with him—is an unparalleled lesson in fairness. Even on the battlefield, he did not allow his companions to utter curses, saying: «إِنِّی أَکْرَهُ لَکُمْ أَنْ تَکُونُوا سَبَّابِینَ» — "I dislike for you to be cursers." [3]
Imam Ali (AS) taught us that even if someone draws a sword against the truth, we have no right to lie about them or harm them beyond what is legally and religiously permissible. It was this great Alawite spirit that at the Battle of Siffin prevented the blocking of water from the enemy's army, even though the enemy had previously blocked water from Ali's (AS) forces. [4]
Fairness in the Shia school means that even when criticizing the harshest enemies, one must acknowledge their positive points (if they exist) and not stray from the path of honesty. Ali (AS) advised his son, Imam Hasan (AS): «اجعل نفسک میزاناً بینک و بین غیرک» — "Make yourself a scale between yourself and others," and dislike for others (even an enemy) what you dislike for yourself. [5]
The Ethics of Criticism in the Virtual Uproar: The Responsibility of the Pen and the Keyboard
Today in media space, we sometimes see that under the pretext of defending the truth, some people break all ethical boundaries when dealing with opponents. Slandering, mocking, and taking statements out of context to destroy a person's character are incompatible with the spirit of the teachings of the Ahl al-Bayt (علیهم السلام). We have no right to resort to unholy and unethical tools to make our own argument prevail. [6]
We must know that every word we write, if it deviates even a fraction from the truth, we will be indebted to that person—even if that person is our enemy. Imam Sadiq (AS) said: «انصاف، از سختترین واجباتِ الهی بر بندگان است» — "Fairness is among the most difficult divine obligations upon servants." [7] This statement shows that keeping one's tongue and pen within the bounds of fairness is a jihad that not everyone can handle.
If we want to have an Islamic and dynamic society, we must practice being "seekers of truth" (حقجو) rather than "fault-finders" (مچگیر) when criticizing others. Fairness means that if our enemy speaks a true word, we accept it, and if they make a mistake, we criticize them only to the extent of that mistake, no more. Adhering to fairness not only brings blessing to one's life but also serves as the best advocate for the righteousness of our path in the eyes of the world. [8]
Sources and Footnotes:
1. Makarem Shirazi, Naser, Tafsir-e Namuneh, vol. 4, p. 299 (commentary on verse 8 of Surah Al-Ma'idah).
2. Holy Quran, Surah Al-Ma'idah, verse 8: «یَا أَیُّهَا الَّذِینَ آمَنُوا کُونُوا قَوَّامِینَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا یَجْرِمَنَّکُمْ شَنَآنُ قَوْمٍ عَلَیٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَیٰ...» — "O you who have believed, be persistently standing firm for God, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness..."
3. Sharif al-Radi, Muhammad ibn Husayn, Nahj al-Balaghah, sermon 206 (the Imam's words upon hearing his companions curse the Syrians).
4. Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 3, p. 318 (the incident of blocking water at the Battle of Siffin).
5. Sharif al-Radi, Muhammad ibn Husayn, Nahj al-Balaghah, letter 31 (the testament to Imam Hasan al-Mujtaba (AS)).
6. Kulayni, Muhammad ibn Ya'qub, Al-Kafi, vol. 2, p. 144 (chapter on fairness and justice).
7. Kulayni, Muhammad ibn Ya'qub, Al-Kafi, vol. 2, p. 170, hadith 8: «أَشدُّ ما افترضَ اللَّهُ علی خَلقِهِ ثَلاثٌ: إنصافُ المَرءِ مِن نَفسِهِ...» — "The most difficult things God has obligated upon His creation are three: that a person be fair with himself..."
8. Warram ibn Abi Firas, Majmu'ah Warram (Tanbih al-Khawatir), vol. 2, p. 222 (on the effects of fairness in a person's dignity).
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