Remarks of Professor Nourmifidi in His Advanced Lecture (Kharij) on Recent Issues Raised in Cyberspace

The Noble Prophet of Islam, Hazrat Muhammad (PBUH), states:

“There are three things this Ummah cannot bear: sharing one’s wealth with one’s brother, treating people with fairness on one’s own part, and remembering Allah in every circumstance.”

Three things exist which this Ummah cannot bear—la tutiquha hadhihi al-ummah—he states these words regarding his own Ummah. When did he declare this? Over one thousand four hundred years ago; this Ummah cannot bear three things, meaning it does not tolerate them. In other words, the Prophet (PBUH) points directly to three of the primary weaknesses of his own Ummah. Sometimes, one feels as if the Prophet (PBUH) uttered these words specifically for our present day, because indeed, some of these human problems across eras and centuries are not unique to this current period.

“Al-muwasat lil-akh fi malih”: sharing one’s wealth with a religious brother, having solidarity (muwasat). The difference between solidarity (muwasat) and benevolence (ihsan) is exactly this: ihsan is when a person does good to others, whereas muwasat is when a person shares his own wealth with others. It is true that, generally speaking, we do not have a problem with benevolence (ihsan) today; although not everyone is like this, the majority of people are inclined to goodness, virtue, and helping others. However, solidarity (muwasat) is a stage higher: sharing one’s wealth with others. It makes no difference how much this wealth is; whatever it is, one shares it with others. This is clearly one of the high stages of a society. This will exist during the reappearance of Hazrat Hujjah (a.s.) and within the Messianic (Mahdavi) society.

Second is exercising fairness with people: “insaf al-nas min nafsih”—treating people with fairness on one’s own part.

Third is always remembering God; the remembrance of God is not permanent in hearts. In any case, there are many causes for negligence and forgetfulness, and all people face this issue. Fairness is scarce or non-existent, as is solidarity. The Prophet (PBUH) states: “My Ummah has a problem with these three things and cannot bear them.”

I wish to speak more about the issue of fairness (insaf). The reality is that in our personal relations, in family relations, in the workplace, and in various social interactions, we have distanced ourselves greatly from this fundamental Islamic principle, which was the foundation of the social ethics of the Prophet (PBUH) and the Ahl al-Bayt (a.s.). Fairness is a principle that knows neither friend nor foe; we must treat everyone, regardless of nationality or school of thought, with fairness.

Fairness is distinct from justice (adalat), although the two are deeply intertwined. The opposite of justice is oppression (dhulm), whereas the opposite of fairness is bias (asabiyyah) or prejudice—meaning that due to intellectual, factional, or emotional attachments, a person ignores the truth and turns his back on reality. Bias means speaking, taking a stance, and acting out of prejudice and attachment.

Fairness was a prominent pillar and virtue in the blessed existence of the Seal of the Prophets (PBUH) and the Infallible and Pure Ahl al-Bayt (a.s.). They behaved with fairness toward both friend and foe and never departed from this path, even when confronting their enemies, because departing from this path is itself a form of oppression.

Hazrat Ali (a.s.) states:

“The most unjust path is to demand fairness from people but not treat them with fairness.”

A Prophet who calls people to fairness cannot fail to treat people with fairness himself. When we demand that others behave with fairness, we cannot fail to treat others with fairness ourselves. This is one of the most unjust methods, and unfortunately, our society today is severely afflicted with unfairness in all aspects. That is to say, likes and dislikes have enveloped us to such an extent that we treat one another with unfairness; we do not see merits and only see shortcomings, or where we should see shortcomings, we do not see them and only see merits. Our likes and dislikes have dominated us such that we close our eyes to the good at times, and to the bad at other times.

If a bad deed is committed by our friend, to whom we have an emotional attachment, we close our eyes. If a good deed is performed by our rival, because we feel competitive, we do not see it. Today, this is indeed one of the major problems of our society. In academic and professional environments, fairness has been set aside, and in political environments, this unfairness has truly reached its peak. Particularly the clergy—those who invite people to fairness—must behave with fairness themselves. When we demand fairness from people, we must also act with fairness ourselves. “The most unjust path is to demand fairness from people but not treat them with fairness.”

Now, if I want to mention examples, they are numerous. I do not wish to enter into specific examples; left and right, Principalists and Reformists are all afflicted with this problem. Indeed, everyone is afflicted with this problem—Principalists and Reformists, right and left. It makes no difference; if one steps out of the path of fairness, it is inexcusable. Particularly those who are known for ethics must adhere to this fairness even more.

Recently, certain statements were made by one of the gentlemen in cyberspace which had very wide repercussions both inside and outside the country. In my opinion, these statements were unfair in several respects.

For us to entirely lay all problems at the feet of the Leader of the Revolution and raise matters that are contrary to reality is unfair. For us to defend certain individuals whose guilt and crime are certain and proven, and to do so under the title of “martyr,” is another instance of unfairness. To utter these words in this current atmosphere where enemies surround us from every side and seek any pretext to attack is yet another instance of unfairness.

No matter how I look at it, this rhetoric and these words—especially coming from those who wear this clerical attire and occupy the seat of admonition, remembrance, ethics, and goodwill—are not compatible with those claims. That is to say, that position is truly incompatible with these words. We wish to call people to fairness, yet we ourselves traverse the most unjust path.

According to this narration, this is one of the matters that constitutes a widespread affliction (am al-balwa) within the Prophet’s Ummah. Perhaps very few people pay attention to this, but it is one of the most widespread afflictions of the Islamic Ummah, as well as in our country. Furthermore, Hazrat Ali (a.s.) states that demanding fairness from others while not treating them with fairness is the most unjust method. Demanding fairness from others through the most unfair methods is unacceptable. Ultimately, you who invite people to justice must possess fairness yourself.

If we all adhere to these ethical foundations, to which the Ahl al-Bayt (a.s.) were committed in word and deed, many of our problems will be reduced at all levels. Our likes, dislikes, emotional attachments, and inner grudges must not cause us to step out of the path of fairness, failing to see merits where we should, failing to see shortcomings where we should, portraying merits as ugly, or portraying vices as beautiful. The reality is that Almighty God does not leave this ethical conduct unanswered; it has an existential effect (athar wad’i).

According to Hazrat Ali (a.s.), God grants honor to whoever exercises fairness:

“Behold, whoever treats people with fairness on his own part, Allah will not increase him except in honor.”

Almighty God only increases the honor of anyone who treats people with fairness from his own part. Now, it may carry a cost, but whoever is fair, people will be attracted to them, and they will maintain their respect and honor. Unfortunately, this is also an affliction we are suffering from.

As Hazrat Ali (a.s.) says:

“Rarely does the tongue show fairness in spreading a vice or a virtue.”

It rarely happens that the tongue acts with fairness when spreading the bad deed or the good deed of someone. Where it wants to speak of someone’s bad deed, it does not act with fairness; it behaves unfairly. Where it wants to speak of a good deed, it does not act with fairness. We have this problem: we do not exercise fairness either in describing good deeds or in describing bad deeds. “Rarely does the tongue show fairness in spreading a vice or a virtue.”

God willing, may God grant us the success so that all of us, at all levels, can move based on fairness and within the circle of fairness.