- شعر و ادب
- نوحه
- الصفحة الرئيسية
- حول المؤتمر
- اللجان العلمية
- المنظمون والمشارکون
- أخبار المؤتمر
- الدعوتان للمؤتمر
- الدعوة العلمیة
- الدعوة الشعریة
- للباحثین
- حول شیخ الأباطح أبي طالب(ع)
- تراث أبي طالب(ع)
- طريقة كتابة المقالات
- الوسائط المتعددة
- تحميل الملصقات والبروشورات
- الصور
- تحميل نشرات ألمؤتمر
- التواصل مع المؤتمر
- عنوان الأمانة العامة
- إرسال المقالة مباشرة
Imam Reza (a.s.), his Holy Shrine, axes for religions’ unity: Tohidinia
The researcher on Islamic jurisprudence and history of thought stated, “Imam Reza (a.s.) is the beloved of all Shiites and even Sunnis. This unique popularity is the axis of unity among Islamic denominations. But this capacity should serve the realization of true unity. True unity is achieved when Ma’aref and the teachings of Imam (a.s.) are placed on the table of Islamic thought, and its angles are analyzed.”
ABWA Official Website – In the last days of the month of Safar, and on the eve of the martyrdom anniversary of Imam Reza (a.s.), the seminar “Signs and symbols of Imam Reza’s (a.s.) Guidance” was held on Wednesday, September 13, 2023, in the conference hall of ABNA International News Agency.
In the introduction of his speech in this seminar, in expressing the meaning of guiding and benefiting from the concepts of signs and symbols in today’s analysis, Dr. Ruhollah Tohidinia, a researcher of Islamic history and thought, stated, “Guidance is the main reason for sending messengers and appointing imams (by God), which is not limited to time and place. AhlulBayt (a.s.) always has a guiding status. It does not matter whether they are at the head of the government or not directly related to the government. The (Infallible) Imams (a.s.), even when they are on the sidelines of government affairs like Imam Reza (a.s.), give guidance.”
While emphasizing the importance of a comprehensive and complete view in the analysis of the character of the Infallible Imams (a.s.), he considered the one-dimensional theological, historical, or hadith view from the cognitive damage of the movement and scientific path of the researchers towards the lifestyle of the Imams (a.s.).
In the following, Tohidinia dealt with three stages of Imam Reza’s (a.s.) life, and the guidance-oriented analysis of that Imam’s actions. For example, he pointed to the youth of Imam Reza (a.s.) and said, “The analysis of Imam Reza’s (a.s.) youth and before reaching the Imamate provides us with valuable data that has been neglected. According to the evidence, Imam Ali bin Musa al-Reza (a.s.), in the absence of Imam Musa al-Kazim (a.s.), who is in Harun al-Rashid prison under serious restrictions, was in charge of a significant part of managing the affairs and responding to the various needs of the Shiites. During this period, Imam Reza (a.s.) supervised the financial, preaching, and political affairs of Shiites.”
The researcher of Islamic jurisprudence and history of thought continued, “According to Sunni sources, Imam Reza (a.s.) used to answer religious and religious questions of Muslims in Medina Mosque in his youth as a fatwa giver. He was a clear example of the speech of his honorable father, who introduced Imam Reza (a.s.) as his most learned and jurist son and recommended that his children refer to Imam Reza (a.s.) in various matters.”
In describing the beginning of the Imamate of Imam Reza (a.s.), he stated, “Another period in which we see the effective actions of Imam Reza (a.s.) in guiding the Shiites is the period when he introduced himself as the Imam of the Ummah with authority and courage. This issue becomes important when we know that at that time, on the one hand, the most important members of the representative organization, who were well-known and prominent Shiites and were in charge of all Shiite affairs in different parts of the Islamic territory, were against the Imamate of Imam Reza (a.s.). On the other hand, the tyrant ruler, namely Harun al-Rashid, who martyred Imam Musa al-Kazim (a.s.) in prison, and placed the Alawites and Shiites under serious restrictions, was in power. But in order to prevent the aforementioned deviations, difficult political conditions did not prevent Imam Reza (a.s.) from guiding. While his closest companions were seriously expressing concern, Imam Reza (a.s.) said with a miraculous look: “I am Imam, and Harun will not harm me”.”
About another phase of the eighth Imam’s life, i.e., the era of Imam Reza’s (a.s.) presence in Ma’mun’s court, Tohidinia stated, “Ma’mun exiled Imam Reza (a.s.) to the city of Merv to use his authority in his government and to manage his intra-family disputes. But Imam Reza (a.s.) with all his vigilance, did not allow the slightest damage to the status of Imamate. On the contrary, the Imam (a.s.) used the opportunity to be in Ma’mun’s court to continue guiding the people. It is enough to reveal how the Imam (a.s.) used the capacities of the caliphate center despite all the limitations. The material recorded in the sources during the short period of his presence in this area is a veritable treasure trove of Ma’arif that has not yet been well described.”
By asking “To what extent have we attached importance to the guidance aspect of the Infallible Imams (a.s.) in the current era?”, he said, “Unfortunately, we do not fully use the capacity of Imam Reza’s (a.s.) teachings, and we have not had a complete look at his thoughts on governance, community, and family. Yes, our scientific societies have been paying attention to this issue for years. But let’s ask ourselves what are the gaps in our scientific path? What bases and methods should be used to meet the needs? It is these kinds of issues that can lead to transformation and not a clumsy or rhetorical entry into the dimensions of the personality and life of the Infallible Imams (a.s.). Imam Reza (a.s.) said: “If people hear the beauty of our word, they will follow it.” It means that people obey AhlulBayt (a.s.) after hearing the beauty of their words. This hadith includes all the teachings of the Infallibles (a.s.). But we have to ask ourselves why today this capacity is not used as much as it should be.”
In conclusion, Tohidinia stated, “Imam Reza (a.s.) is the beloved of all Shiites and even Sunnis. This unique popularity is the axis of unity among Islamic denominations. But this capacity should serve the realization of true unity. True unity is achieved when Ma’aref and the teachings of Imam (a.s.) are placed on the table of Islamic thought, and its angles are analyzed.”
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The researcher on Islamic jurisprudence and history of thought stated, “Imam Reza (a.s.) is the beloved of all Shiites and even Sunnis. This unique popularity is the axis of unity among Islamic denominations. But this capacity should serve the realization of true unity. True unity is achieved when Ma’aref and the teachings of Imam (a.s.) are placed on the table of Islamic thought, and its angles are analyzed.”
ABWA Official Website – In the last days of the month of Safar, and on the eve of the martyrdom anniversary of Imam Reza (a.s.), the seminar “Signs and symbols of Imam Reza’s (a.s.) Guidance” was held on Wednesday, September 13, 2023, in the conference hall of ABNA International News Agency.
In the introduction of his speech in this seminar, in expressing the meaning of guiding and benefiting from the concepts of signs and symbols in today’s analysis, Dr. Ruhollah Tohidinia, a researcher of Islamic history and thought, stated, “Guidance is the main reason for sending messengers and appointing imams (by God), which is not limited to time and place. AhlulBayt (a.s.) always has a guiding status. It does not matter whether they are at the head of the government or not directly related to the government. The (Infallible) Imams (a.s.), even when they are on the sidelines of government affairs like Imam Reza (a.s.), give guidance.”
While emphasizing the importance of a comprehensive and complete view in the analysis of the character of the Infallible Imams (a.s.), he considered the one-dimensional theological, historical, or hadith view from the cognitive damage of the movement and scientific path of the researchers towards the lifestyle of the Imams (a.s.).
In the following, Tohidinia dealt with three stages of Imam Reza’s (a.s.) life, and the guidance-oriented analysis of that Imam’s actions. For example, he pointed to the youth of Imam Reza (a.s.) and said, “The analysis of Imam Reza’s (a.s.) youth and before reaching the Imamate provides us with valuable data that has been neglected. According to the evidence, Imam Ali bin Musa al-Reza (a.s.), in the absence of Imam Musa al-Kazim (a.s.), who is in Harun al-Rashid prison under serious restrictions, was in charge of a significant part of managing the affairs and responding to the various needs of the Shiites. During this period, Imam Reza (a.s.) supervised the financial, preaching, and political affairs of Shiites.”
The researcher of Islamic jurisprudence and history of thought continued, “According to Sunni sources, Imam Reza (a.s.) used to answer religious and religious questions of Muslims in Medina Mosque in his youth as a fatwa giver. He was a clear example of the speech of his honorable father, who introduced Imam Reza (a.s.) as his most learned and jurist son and recommended that his children refer to Imam Reza (a.s.) in various matters.”
In describing the beginning of the Imamate of Imam Reza (a.s.), he stated, “Another period in which we see the effective actions of Imam Reza (a.s.) in guiding the Shiites is the period when he introduced himself as the Imam of the Ummah with authority and courage. This issue becomes important when we know that at that time, on the one hand, the most important members of the representative organization, who were well-known and prominent Shiites and were in charge of all Shiite affairs in different parts of the Islamic territory, were against the Imamate of Imam Reza (a.s.). On the other hand, the tyrant ruler, namely Harun al-Rashid, who martyred Imam Musa al-Kazim (a.s.) in prison, and placed the Alawites and Shiites under serious restrictions, was in power. But in order to prevent the aforementioned deviations, difficult political conditions did not prevent Imam Reza (a.s.) from guiding. While his closest companions were seriously expressing concern, Imam Reza (a.s.) said with a miraculous look: “I am Imam, and Harun will not harm me”.”
About another phase of the eighth Imam’s life, i.e., the era of Imam Reza’s (a.s.) presence in Ma’mun’s court, Tohidinia stated, “Ma’mun exiled Imam Reza (a.s.) to the city of Merv to use his authority in his government and to manage his intra-family disputes. But Imam Reza (a.s.) with all his vigilance, did not allow the slightest damage to the status of Imamate. On the contrary, the Imam (a.s.) used the opportunity to be in Ma’mun’s court to continue guiding the people. It is enough to reveal how the Imam (a.s.) used the capacities of the caliphate center despite all the limitations. The material recorded in the sources during the short period of his presence in this area is a veritable treasure trove of Ma’arif that has not yet been well described.”
By asking “To what extent have we attached importance to the guidance aspect of the Infallible Imams (a.s.) in the current era?”, he said, “Unfortunately, we do not fully use the capacity of Imam Reza’s (a.s.) teachings, and we have not had a complete look at his thoughts on governance, community, and family. Yes, our scientific societies have been paying attention to this issue for years. But let’s ask ourselves what are the gaps in our scientific path? What bases and methods should be used to meet the needs? It is these kinds of issues that can lead to transformation and not a clumsy or rhetorical entry into the dimensions of the personality and life of the Infallible Imams (a.s.). Imam Reza (a.s.) said: “If people hear the beauty of our word, they will follow it.” It means that people obey AhlulBayt (a.s.) after hearing the beauty of their words. This hadith includes all the teachings of the Infallibles (a.s.). But we have to ask ourselves why today this capacity is not used as much as it should be.”
In conclusion, Tohidinia stated, “Imam Reza (a.s.) is the beloved of all Shiites and even Sunnis. This unique popularity is the axis of unity among Islamic denominations. But this capacity should serve the realization of true unity. True unity is achieved when Ma’aref and the teachings of Imam (a.s.) are placed on the table of Islamic thought, and its angles are analyzed.”
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End/ 345