Preserving Human Dignity is an Important Principle in Islam: Ayatollah Ramazani
The Secretary-General of the AhlulBayt (a.s.) World Assembly stated, “Human beings possess greatness and dignity, and everyone should respect this dignity. The necessity of preserving human dignity is an important principle in Islam and the Quran, which must be recognized as a fundamental principle in Islamic systems, ensuring that human dignity is upheld everywhere.”
According to the official information website of the AhlulBayt (a.s.) World Assembly - Ayatollah Reza Ramazani, the Secretary-General of the AhlulBayt (a.s.) World Assembly, spoke on a television program on IRIB in celebration of the holy month of Ramadan. In the first episode of the program, he stated that the blessed month of Ramadan is the best time to become familiar with the AhlulBayt (a.s.) teachings. “In these Ramadan sessions, we examine the wise words of Imam Ali (a.s.) so that we can benefit from these teachings and apply them in our lives. Imam Ali (a.s.) requests us to become acquainted with the teachings of Islam and the truths concerning humanity.”
He considered the teachings explained in Nahj al-Balagha to be a part of the words of Imam Ali (a.s.) and emphasized, “If we can become familiar with these teachings, we will be able to present models and solutions for our society in various cultural, social, political, economic, and other sectors. If a person wants to reform and purify himself in the areas of personal conduct and spirituality, he can benefit from the teachings of the great book, Nahj al-Balagha. Therefore, we must become familiar with this book.”
Referring to the 289th wisdom of Imam Ali (a.s.) in Nahj al-Balagha, the Secretary-General of the AhlulBayt (a.s.) World Assembly said, “Imam Ali (a.s.) said in this wisdom, “کَانَ لِی فِیمَا مَضَی أَخٌ فِی اَللَّهِ وَ کَانَ یُعْظِمُهُ فِی عَیْنِی صِغَرُ اَلدُّنْیَا فِی عَیْنِهِ” (In the past, I had a divine and religious brother, and he was esteemed in my eyes for the smallness of this world in his sight.) Imam Ali (a.s.), in this wisdom, introduces a Quranic human and enumerates the characteristics of such a person. The concepts raised in this wisdom are of great importance. The divine prophets came to define the truth of humanity, to guide mankind on the path of true humanity, and to transform humanity from a sensory being into a rational and perceptive being so that a person would be wise, thoughtful, intuitive, and spiritual.”
Ayatollah Ramazani also discussed the audience of the 289th wisdom of Nahj al-Balagha, saying, “Imam Ali (a.s.) at the beginning of this wisdom mentions that in the past, he had a spiritual brother. There are different opinions about who Imam Ali (a.s.) refers to here. Some say it was Uthman ibn Maz'oon, while others say it was Abu Dharr al-Ghifari or Miqdad. All of these individuals were great figures in the Islamic world. Some also suggest that Imam Ali (a.s.) was referring to the Prophet Muhammad (p.b.u.h) as his spiritual brother, although this possibility seems unlikely. Some believe that Imam Ali (a.s.) in this wisdom is actually introducing and defining the ideal human. The important thing is that through the words of Imam Ali (a.s.) and the AhlulBayt (a.s.), who speak the language of the Quran, we can come to know the Quranic human and develop an understanding of such a person.”
He highlighted the first characteristic of a spiritual brother in Wisdom 289 of Nahj al-Balagha regarding his relationship with the world, stating, “In this wisdom, Imam Ali (a.s.) identifies the first characteristic of his spiritual brother as a Quranic human being, one who is aware of the true essence of humanity, and it pertains to his proper interaction with the world. According to Imam Ali (a.s.), his spiritual brother used the world as a means and made it his field of cultivation. The Quranic human being is not a servant of the world but instead makes the world serve him. Such a person does not become employed by the world but rather employs the world for his own purposes. This is because the world was created for the benefit of humans, and in the eyes of a great human being, the world becomes insignificant.”
The Secretary-General of the AhlulBayt (a.s.) World Assembly added, “A human being has dignity and worth, and everyone should respect this dignity. The necessity to preserve human dignity is an important principle in Islam and the Quran, which must be regarded as a core principle in Islamic systems, ensuring that human dignity is protected wherever it may be.”
Ayatollah Ramazani pointed out that the smallness of the world in the eyes of the Quranic human being is because such a person does not look at the trivial aspects of life, stressing, “The Quranic human being places the world in its rightful place and does not view it as more significant than himself. In the view of such a person, the world was created to serve humanity. He uses every opportunity in the world to progress toward perfection and spiritual growth. Our relationship with the world is often misguided, and many people end up serving the world. A person who becomes attached to and dependent on the world loses out and fails to achieve what he should truly attain.”
The Secretary-General of the AhlulBayt (a.s.) World Assembly stated, “Human beings possess greatness and dignity, and everyone should respect this dignity. The necessity of preserving human dignity is an important principle in Islam and the Quran, which must be recognized as a fundamental principle in Islamic systems, ensuring that human dignity is upheld everywhere.”
According to the official information website of the AhlulBayt (a.s.) World Assembly - Ayatollah Reza Ramazani, the Secretary-General of the AhlulBayt (a.s.) World Assembly, spoke on a television program on IRIB in celebration of the holy month of Ramadan. In the first episode of the program, he stated that the blessed month of Ramadan is the best time to become familiar with the AhlulBayt (a.s.) teachings. “In these Ramadan sessions, we examine the wise words of Imam Ali (a.s.) so that we can benefit from these teachings and apply them in our lives. Imam Ali (a.s.) requests us to become acquainted with the teachings of Islam and the truths concerning humanity.”
He considered the teachings explained in Nahj al-Balagha to be a part of the words of Imam Ali (a.s.) and emphasized, “If we can become familiar with these teachings, we will be able to present models and solutions for our society in various cultural, social, political, economic, and other sectors. If a person wants to reform and purify himself in the areas of personal conduct and spirituality, he can benefit from the teachings of the great book, Nahj al-Balagha. Therefore, we must become familiar with this book.”
Referring to the 289th wisdom of Imam Ali (a.s.) in Nahj al-Balagha, the Secretary-General of the AhlulBayt (a.s.) World Assembly said, “Imam Ali (a.s.) said in this wisdom, “کَانَ لِی فِیمَا مَضَی أَخٌ فِی اَللَّهِ وَ کَانَ یُعْظِمُهُ فِی عَیْنِی صِغَرُ اَلدُّنْیَا فِی عَیْنِهِ” (In the past, I had a divine and religious brother, and he was esteemed in my eyes for the smallness of this world in his sight.) Imam Ali (a.s.), in this wisdom, introduces a Quranic human and enumerates the characteristics of such a person. The concepts raised in this wisdom are of great importance. The divine prophets came to define the truth of humanity, to guide mankind on the path of true humanity, and to transform humanity from a sensory being into a rational and perceptive being so that a person would be wise, thoughtful, intuitive, and spiritual.”
Ayatollah Ramazani also discussed the audience of the 289th wisdom of Nahj al-Balagha, saying, “Imam Ali (a.s.) at the beginning of this wisdom mentions that in the past, he had a spiritual brother. There are different opinions about who Imam Ali (a.s.) refers to here. Some say it was Uthman ibn Maz'oon, while others say it was Abu Dharr al-Ghifari or Miqdad. All of these individuals were great figures in the Islamic world. Some also suggest that Imam Ali (a.s.) was referring to the Prophet Muhammad (p.b.u.h) as his spiritual brother, although this possibility seems unlikely. Some believe that Imam Ali (a.s.) in this wisdom is actually introducing and defining the ideal human. The important thing is that through the words of Imam Ali (a.s.) and the AhlulBayt (a.s.), who speak the language of the Quran, we can come to know the Quranic human and develop an understanding of such a person.”
He highlighted the first characteristic of a spiritual brother in Wisdom 289 of Nahj al-Balagha regarding his relationship with the world, stating, “In this wisdom, Imam Ali (a.s.) identifies the first characteristic of his spiritual brother as a Quranic human being, one who is aware of the true essence of humanity, and it pertains to his proper interaction with the world. According to Imam Ali (a.s.), his spiritual brother used the world as a means and made it his field of cultivation. The Quranic human being is not a servant of the world but instead makes the world serve him. Such a person does not become employed by the world but rather employs the world for his own purposes. This is because the world was created for the benefit of humans, and in the eyes of a great human being, the world becomes insignificant.”
The Secretary-General of the AhlulBayt (a.s.) World Assembly added, “A human being has dignity and worth, and everyone should respect this dignity. The necessity to preserve human dignity is an important principle in Islam and the Quran, which must be regarded as a core principle in Islamic systems, ensuring that human dignity is protected wherever it may be.”
Ayatollah Ramazani pointed out that the smallness of the world in the eyes of the Quranic human being is because such a person does not look at the trivial aspects of life, stressing, “The Quranic human being places the world in its rightful place and does not view it as more significant than himself. In the view of such a person, the world was created to serve humanity. He uses every opportunity in the world to progress toward perfection and spiritual growth. Our relationship with the world is often misguided, and many people end up serving the world. A person who becomes attached to and dependent on the world loses out and fails to achieve what he should truly attain.”