Global Congress of Imam Reza (pbuh)

Summary of the topics proposed under the seven topics of the first pre-session The Fifth World Congress of Hazrat Reza, ( PBUH)

Sunday 1 January 2023 - 14:22 (2 year(s) ago)

Summary of the topics proposed under the seven topics of the first pre-session The Fifth World Congress of Hazrat Reza, ( PBUH) Mashhad, 14 September 1401 (September 5, 2022)

• The first speaker, Prof. Saeed Reza Ameli (Head of the academic borad of the Fifth World Congress of Imam Reza).

Dr. Ameli considered justice to be the most fundamental principle of Islamic thought, which is "al-adl al-hiyyah al-ahkam". Based on this, first of all, in the state of the challenge of justice, and the various and institutionalized forms at the global level, by presenting statistics and convincingly focusing on the topic under discussion, and presenting theoretical discussions and its connection with the field of practice, explain.

Among the most important challenges in the world today that they point to, the following points can be mentioned:

1. The transformation of mass killing into a common political culture by the West with millions of deaths in Africa, the Philippines, Yemen, Palestine, etc.

2. The prevalence of the growing economic gap, the development of poverty and its consequences such as malnutrition and lack of access to the fundamental right to education, and in such a way that the world is divided into the West and the developed and others.

3. The spread of the culture of brutality, murder and social cruelty, especially by the West, inside and in all parts of the world.

4. Manifestations of the supremacy of the culture of xenophobia and murder in the world and its spread by the West, especially the United States, are evident in the attack on other nations, including social media after September 11, and in the fight against terrorism. This volume is left from 500.000 million people and 8.000 billion dollars is its declared cost, which can be millions of people in the world.

5. Supremacy of white exceptionalism and racial inequality (in such a way that 1 out of every 1000 black men in America is killed by the police.)

6. Displacement and homelessness of millions of people (for example, 6 million Syrians in the recent war), moral and chastity people (25% of America have always been homosexual and cohabitation without marriage is a significant increase in it), damage to roles such as motherhood and motherhood. Turning the high dignity of the mother into a consumed creature is all examples of injustice in the world.

7. Mentioning these global challenges that are formed on the basis of injustice and are itself the generator of injustice, Dr. Ameli addressed the important issue of institutionalizing and systematically establishing justice by governments. In this respect, justice is beyond justice at the individual level, but the government directs individuals to fair behavior and manners by restoring the justice of the system. The justice of the system is brief at this level, which includes non-discrimination between people in providing basic and basic services. It means providing access to food, water, health, security and education as the basic and essential needs of every human being regardless of race, ethnicity and social class. Imam Reza (a.s.) even showed and strictly forbade the way of establishing communication and "greeting" to people in a different way according to their poverty and wealth. Therefore, the expansion of this logic requires understanding the teachings of Ahl al-Bayt (a.s.) including Imam Reza (a.s.) and linking it to experience in various cases.

• The second speaker, Mr. Dr. Ahad Faramarz Qaramelki (Head of Astan Quds Razavi Islamic Research Foundation)

He addressed the category of pilgrimage and its main function, which is to connect with the absolute dignity of Imam Reza (a.s.). This means that visiting the relationship does not mean a relationship, but a form of communication or communication. This is not only a two-way relationship between the pilgrim and the Imam (a.s.), but it is a transaction, which means that the pilgrim fully supports himself and his human forces in this connection. Therefore, the pilgrimage of Imam Reza (AS) has multiple aspects, including cognitive, ritual, existential and behavioral. The pilgrim connects himself to the sacred infinity, and in this sacred place he achieves mental dialogue and transformational transformation and transcendence. Like what happened to Fazil Ayaz, wisdom and justice are the result of fulfilling human dignity in visiting and communicating with Imam (AS). Pilgrimage saves me from becoming an object. Humans become objects, like the concept of mother highlighted by Dr. Ameli, women are reduced to sexual objects. While it is expected that the affirmation of human dignity in pilgrimage will make the pilgrim righteous towards all creatures and the universe, and improve his relations with all human beings free from race, class, etc. This is an important step in ending modern slavery. Humanity today is in dire need of rebirth.

• The third speaker, His Excellency Mr. Sheikh Abdul Moneim Al-Zein ( Shiite leader in the Senegal)

Sheikh Al-Zain pointed to the course of history and its implementation in the rule of justice of Hazrat Mahdi, which will be the embodiment and realization of absolute justice in all aspects of human life. From his point of view, the government is basically a matter of civilization, and the government is oppressive and the government is backward. Criticizing contemporary modern governance, he pointed out that today we mostly see big, beautiful and law-enforced cities and emirates, and governments are the owners of cities, not civilization. Because the government is based on tolerance, justice and human behavior. They run beautiful cities, not beautiful civilizations. We, who believe in the school of Ahl al-Bayt (AS), distinguish between these two. In addition, referring to the historical story of Hulako's entry in the conquest of Baghdad, he reviewed that the people make a just ruler an infidel over a cruel Muslim ruler, because in their daily life, justice and the opening of their livelihood are important.

• The fourth speaker, Mrs. Veronika Lisbeth (Lawyer and human rights activist in Mexico)

Mrs. Lisbeth pointed to the long history and the discussion of the concern of human dignity in the literature of the prophets and especially the Holy Prophet (PBUH). She referred to the experience of Latin American nations especially in the 70s and 80s, and the experience of life under military rule and other bitter experiences, she considered the return of human society to a culture of tolerance and tolerance as the solution to ending domination and its bad results. From her point of view, human rights were a divine matter and the concern of the prophets and imams, and its definition and examples are not necessarily the same as what the United Nations says. From the divine point of view, peace is not only the absence of war, but it is to lead the human society to tolerance and mutual understanding. The globalization of such a culture is our duty and it should be done against the globalization of western standards and norms, which has followed the cultural dominance of the west.

• The fifth speaker, Dr. Hossein Al-Deirani (Australia)

In the context of observing the principle of human dignity, Islam orders all people to be kind, compassionate, brotherly, loving, cooperative, peaceful coexistence, honesty, benevolence, keeping promises, keeping trust, keeping the heart and soul clean from pollution. Islam also demands justice, forgiveness, patience and tolerance. In the culture of tolerance, Islam assumes the recognition of all previous monotheistic religions and divine prophets as an explicit and obvious assumption for all Muslims. Therefore, it is a great capacity for Muslims to be committed to the dialogue between religions, the culture of tolerance and tolerance in the world with their positive role in order to have a fairer world.

• The sixth speaker, Mr. Sheikh Sharif Hadi (University lecturer and Shiite leader of Thailand)

Sheikh Sharif Hadi pointed to the religious pluralism in Thailand and the maximum Buddhist population, pointing to the peaceful and respectful life of Muslims in this country. From his perspective, 1 million Muslims and 50 thousand Shiites are a symbol of this kind of tolerant and kind life. Since many years ago, with the presence of Sheikh Ahmad Qomi, who went to the position of prime minister, and then after the Islamic revolution, with the firm belief of Imam Khomeini (RA) and the Supreme Leader in peaceful coexistence and dialogue between religions, this matter has even been promoted. According to him, the expectation of a savior and the extension of a just global government as an ideal in many religions is the starting point for dialogue and discussion about justice and the plan of global solidarity to fight oppression, violence and conflict.

• The seventh speaker, Mr. Hojat al-Islam, Dr. Ahmad Vaezi (Head of the Islamic Propaganda Organization)

He believes that justice as a universal value is favored by everyone, but there are many philosophical and discursive disputes in the definition and examples, especially regarding social justice. In other words, social justice is interpretable and culture-laden: in the network of beliefs, values, tendencies and opinions in one culture compared to another culture, fair relationships and examples of social justice are understood and defined differently. As in the eyes of philosophers like Aristotle and Plato and Muslim philosophers like Farabi and Khwaja Nasir, social and political justice has been explained to actualize human dignity and perfection, and certainly along with ethics. But in the modern era, relationships have changed and values and morals have been abandoned, therefore, only the fair distribution of resources (distributive justice) or procedures leading to welfare such as the welfare state are included. Since in Islamic teachings, the perception of dignity, virtues, ethics, flourishing of human natural talents is serious in defining a just government, it can be said that Islamic rationality understands social justice differently from modern rationality. Justice is the highest social virtue from the Islamic point of view: divine revelation and proofs have been revealed for the flourishing of capacities at both individual and social levels (according to verse 25 of Surah Hadid) and the establishment of justice is at the top of their agenda. Also, Islamic rationality does not see justice as just distribution, but understands all material and spiritual affairs in the field of justice. For this reason, fair governance, characteristics of agents, revision of the spiritual system and establishment of appropriate spiritual culture and providing justice-oriented social and political system and issues of this kind should be considered. Contrary to the opinion of some Islamists, the mere implementation of Sharia rules does not bring social justice. Rather, we need to theorize social justice and the conditions for changing the existing unjust situation to a desirable and just one. We need normative knowledge and appropriate reasoning for this great change: we must receive valuable principles from the Sharia, the Book and the Sunnah; But let's figure out how we should use them in today's institutions and social forms to establish universal justice. As Imam Reza (a.s.) said: "Alina al-Qaa al-Asul Alikum wa Alaikum al-Tafari."

• The eighth speaker, Dr. Masoud Shajreh (Chairman of the London Islamic Human Rights Commission)

While recalling the large number of mass killings and genocides in modern history, especially by colonial and western powers, such as the genocide of European descent in America, Australia, Canada, and New Zealand, he discussed the philosophy and intellectual and cultural foundations that killing, mass murder, and genocide legitimizes but also encourages Referring to modern thinking and white exceptionalism, which uses religion to depict others, especially non-Christians, as being humiliated and humiliated, spreading hatred is also effective in this field, as in Bosnia, the enemies were able to turn a long-standing peaceful coexistence into enmity and all-out war. change carats The roots of this kind of oppressive politics in the West are very old as it is located in the Crusades. But the important point is that the beginning of all this is to create terror in the hearts of people and dominate them, and it is interesting that Imam Reza (a.s.) advised not to fear anyone except God, and this teaching is the beginning of a policy that people should refrain from cooperating.