Esra’ information website: Grand Ayatollah Javadi Amoli said in this message that the focus of the 7th general meeting of the World Assembly of Ahlul Bayt (peace be upon them) is rationality, justice and dignity.

His Eminence addressed the role of reason in the world and said: Reason is the cultural pole of the human world.

The full text of His Holiness' message is as follows:

                                                              In the name of Allah

 Praise be to God, the Lord of the worlds, and may God's prayers and peace be upon all the prophets, messengers, and imams of al-Mahdiin, especially the seal of the prophets and the seal of the guardians.

Before you, we honor the scholars and elites of the Islamic world! We ask God's Holy Spirit to grant success in governance and religion to everyone more than in the past! We acknowledge the eloquent efforts of the founders, teachers and directors of this important scientific meeting and we are grateful to all the dignitaries who added to the scientific weight of this meeting by submitting articles or presenting articles! The focus of this meeting is "rationality, justice and dignity". The main explanation of the discussion is that rationality is a blessed tree and justice and dignity are the fruits of this tree. It is not that these three principles are next to each other and in the same width, but they are in the same length, in such a way that one is a tree, it is a good tree called rationality, and the other two are sweet and fresh, good and pure fruits. They are Tabi genealogy.

Intellect is divided into two types, if this intellect, which is divided into two types, is fully fruitful, it will bring both the fruit of justice and the fruit of dignity. Reason is divided into theoretical reason and practical reason; Theoretical intellect is the one who is the guardian and the guardian and the owner of thoughts; Whether it is related to thought, theoretical wisdom or practical wisdom; Whether it is related to the perception of "was and was not" of the world, or related to the perception of "should and should not" of the world. Theoretical wisdom is in charge of both parts, i.e. theoretical wisdom and practical wisdom; It is not the case that theoretical reason is only responsible for theoretical wisdom and practical reason is responsible for practical wisdom. There is no connection between practical reason and thought; All thoughts, whether they refer to "was and were not" or "should and shouldn't be", are related to the task of theoretical reason, whose work is perception; That is, imagination, confirmation, dogma, conclusion, certainty, all are the behavior of theoretical reason.

Practical reason is related to intention, determination, determination and the like. A practical mind is a teacher of motivation that has nothing to do with thought, and a theoretical mind is a teacher of thought and has nothing to do with practical mind. Where there is dogma, only and only theoretical reason is present, and where there is determination, only and only practical reason is present. If we want to make it clear that the border between the two is separate, you can see that there is a reasonable and definite and definite matter, but sin is next to it, because the one that has to decide is the practical reason and the one that is associated with imagination and confirmation is the theoretical reason. Therefore, a person may understand something with 100% certainty but not act.

This Kareema, which says: ﴿And Jahdawa Baha wa Stiqnetha Nfsham﴾[1] means that Pharaoh's family were 100% sure that the truth was with Musa Kalim, but they did not act. In the process of your appearance, look at the divine essence gave us a body, which is equipped with forces, some of which are responsible for thought and understanding, and some are responsible for motivation and work. He gave us eyes and ears with which we understand, see and hear and gave us hands and feet with which we move. If there are snakes and scorpions, and the eyes see and hear their voices, but the hands and feet are paralyzed, this science is not 100% effective, this person sits down and gets poisoned, because what escapes is the hands and feet, not the eyes and ears; The one who moves is the driving force, but the one who controls movement is paralyzed, the one who has to work is sick.

 This is the meaning of these two words, but the scope, sanctity, majesty, glory, and glory of theoretical reason: in the Holy Qur'an, God's Most Holy Essence was repeatedly mentioned in ﴾Yaqloon﴾[3] and the likes of it, but these are not the criteria for explaining the sanctity of reason in the Holy Qur'an. These are the initial tasks, where it is the final task and God brings rationality to its lofty base in the final part of Surah Mubaraka "Nisaa". In the final part of Surah Al-Nisa', he said, "We have sent many prophets, tidings and warnings, [4], we have sent them all, [4], ``Let us be one for all people, with Allah's proof after the messengers.'' [5] Not only do we not have anything greater than God in the world, we also have nothing equal to him: ﴿Lis Kamthale Shi﴾﴾[6] God means the greatest being in the world; Reason, according to its own words, can protest against this greatest being in the world! In this part of the blessed Surah "Nisa'", God said, "I have sent prophets so that the intellect does not protest against God: ﴿Layla Yakon for people, Allah is the proof of the messengers﴾ both in this world and in the hereafter, especially the hereafter!" If there were no divine prophets and leaders, according to this enlightening verse, the intellect would say to God and argue against God that, God, you knew that we would come to such a place after death, why didn't you send us a guide? He said: ﴿Lealy one for all people is Ali Allah﴾ not “Ali the Messenger of God”! Not "Ali Wali Allah"! ﴿Ali Allah is the proof after the Messenger﴾. Remember that "next" is a container, one; The container has no meaning, two; unless it is in a specific position, three; Here there is a limit and it has a meaning, that is, after the prophets, the intellect has no proof; But before the prophets, reason had its authority.

Intellect is the cultural pole of the human world, because God says that if I had not sent prophets, Intellect would have protested against me. The last line of the introduction to the trust of Al-Islam Kafi is: "Kan Al-Aql Ho Al-Qutb Al-Dhi Alaihi Al-Madar and Ba Hithaj and Lah Thawaab and Alaihi Al-Aqab"[7]; The pole of understanding of a nation is the intellect of that nation, with which it protests against God, protests against the prophets; But many are delusional and think they are wise, many are delusional and think they are wise. Is wisdom so easy to get? Is it possible for someone to be wise in theoretical reason until there are no lessons and debates in the field and university?! Does anyone become wise in practical reason until they die next to the prayer mat, night prayer and Arbaeen gathering, purity of intention, meditation and calculation?! An intellect that "Abd al-Rahman wa Aktsab bi al-Jinnan" [8] cannot be found in any place or market, an intellect that can think about monotheism, guardianship, prophethood, and imamate is not found anywhere.

Therefore, intellect is a family tree, one; It has two branches, Tayyib and Tahir, two; Its first branch is the theoretical intellect that understands "was and was not" and "should and should not" of the world, three; The second branch is the practical intellect that implements "should and shouldn't", four; This person becomes wise. When he becomes wise, justice is the fruit of it, dignity is the fruit of it, this person never does injustice and hates injustice, that is, he is not only Qaim al-Qast, not only "Ihab al-Adl wa Al-Ihsan" but also Qaam al-Qast; Such a person whose theoretical mind is a teacher and his practical mind is active is a good person! The fact that in several parts of the Qur'an he said: ﴿Qa'ima balqast﴾[9], ﴿Liqum al-Nas balqast﴾[10], ﴿Adlawa ho aqrab lat-taqwi﴾[11], then in another part he said: ﴿Qawamin balqest martyrs of Allah﴾[12], This is the exemplary intellect. When reason is represented, nothing but justice is expected from a wise person, nothing but dignity is expected from a wise person; They live justly and generously. An example of wisdom is the blessed existence of Ali Ibn Abi Talib and the Imams of Athar from the first to the last (Alaihim al-Tahiya and Al-Sana).

You scholars, who hold the title of governorship and preach Shiism, should above all and above all be the intellectual sciences, philosophical knowledge and theology, and the absence of the world should and should not be masterfully manipulated, lead and manage the world so that the world will be blessed. May you be blessed with that great position. Don't wait for dignity to be against justice and justice to be against rationality that some are wise, some are fair and some are noble. You should pay attention to this part because the management of the world is the responsibility of you honorable scholars and the Imams (peace be upon them) entrusted this to you. The holy essence of Ali bin Abi Talib until the blessed existence of Hazrat Khatami Imamate (upon him be peace and praise) are pure intellect, as a result they are pure justice and as a result they have pure dignity.

The fact that the Prophet said: "Islam is exalted and not exalted against it"[13], this sentence is news, it is a beginning and a news; But it has been induced for the sake of composition; That is, scholars! It is obligatory for you to understand and understand Islam well and practice and promote it! "Islam is exalted and not exalted." By understanding the seminary with the rational board of the seminary with the narrative board of the seminary, a person can present Islam to the world, and the presented Islam attracts its students. "Al-Islam Yaalo" means "You should try to crystallize Islam with a rational argument, and you should show Islam as superior by practicing Islam!" "Al-Islam yaalo wa la yaali alaihi" is not a pure news sentence, it is a news sentence that has been induced for the purpose of writing.

Therefore, rationality is first, then justice is its result, dignity is its result. If you don't get justice from Ahl al-Bayt, there is no news anywhere else; The world is provided with justice: "With justice, the heavens and the earth are established" [14].

Another issue that we have to bring to your attention and you should revive it with your management is the Bahal issue; Bahal means too much. Mubahlah makes a person one of the distinguished students of Ahl al-Bayt. A person becomes a caliph of imams, he becomes a manifestation of imams. This is the verse of the blessed Surah "Aal Imran" which has: It is not the same as asking prayer; In the Istiqa prayer, a person moans and pleads and cries, God, send rain; But in Bahal and Mubahlah, man himself reaches a place where he becomes the embodiment of imams, he becomes the caliph of imams. He said: ﴿Tham Nabathil Fanjaal﴾ means we set; This is primarily for the Ahl al-Bayt (peace be upon them) and secondly, those levels of caliphate and manifestation are for religious scholars. If religious scholars are scholars who teach theoretical reason, if they are scholars who teach practical reason, they are good and pure, they do not go astray, they do not block anyone's path, they are not worldly, and their words and actions do not invite people to the world. If they are good and pure priests, they can say in Mubahlah with their enemies: ﴿ Then Nabthal, Fanjaal, the curse of God on the liars﴾.

 The Divine Essence has called the world to rationality and to the result of rationality, that is, justice and dignity. The world experienced the first world war, it was bitter, it experienced the second world war, it was bitter, today it is experiencing proxy wars, it is bitter, it is killing and being killed day and night, it is bitter; What brings the world to rationality, firstly, and to the fruits of rationality, i.e., justice and dignity. Sometimes, sometimes masters﴾[16]. What is the problem of society is polytheism and denial of monotheism, followed by selfishness, favoritism, and lust that "takes some as masters"! This system of lords and serfs is one of the appendages of polytheism; A monotheist is never ready to consider himself as the Lord of another, say I sanction, say I do this, say I do that! He said: ﴿And do not take some others as masters﴾.

The result of your honorable meeting should be that the world should understand that if it wants to be civilized, to find rationality, to live wisely and to be comfortable, it must be on foot.

I honor you again!

  We hope to study such lessons by referring to the Holy Qur'an and the narrations of Ahl al-Bayt (peace be upon them) and all of us implement them firstly in ourselves and secondly in the area of ​​preaching, teaching and explaining our responsibility so that Sometimes, sometimes, lords!

[1]. Surah Naml, verse 14.

[2]. Surah Baqarah, verse 10; Surah Ma'idah, verse 52; Surah Anfal, verse 49.

[3]. Surah Baqarah, verse 164; Surah Ra'ad, verse 4; Surah Nahl, verse 12.

[4]. Surah Baqarah, verse 129.

[5]. Surah Nisa, verse 165.

[6]. Surah Shura, verse 11.

[7]. Al-Kafi, vol. 1, p. 9.

[8]. Al-Kafi, vol. 1, p. 11.

[9]. Surah Al-Imran, verse 18.

[10]. Surah Hadid, verse 25.

[11]. Surah Ma'idah, verse 8.

[12]. Surah Nisa, verse 135.

[13]. Man La Yahdrah al-Faqih, vol. 4, p. 334.

[14]. Awali Al-Leali, vol. 4, p. 103.

[15]. Surah Al-Imran, verse 61.

[16]. Surah Al-Imran, verse 64.