I seek refuge with Allah from the accursed Satan

In the name of God, the most gracious, the most merciful

“Praise be to Allah, Lord of the worlds, and may Allah’s blessings be upon all the prophets, messengers, and imams, the guided guides, and Fatima al-Zahra, the lady of the women of the worlds. we take side with them, and from their enemies we renounce to Allah.”

"Karamat" is an Arabic word and has no Persian equivalent. In the Arabic language, "Karim", "Kabir", "Azim", etc., are not synonyms. In Persian, we translate most of these with one word, we say great and noble. The one that has bones and roots, the Arabs refer to it as "Azim", but we translate "Azim", just as we mean big. Just as we translate "Kabir" to great, while there is a difference between "Azim"and "Kabir"."

Allah, the holy essence called by these good names and is described by these attributes. In the blessed Surah Al-Alaq, which is the first part of the Quran and the first surah of the Quran that was revealed, said: اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ ٭ خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ ٭ اقْرَأْ وَ رَبُّكَ الأكْرَمُ ٭ الَّذِي عَلَّمَ بِالْقَلَمِ﴾؛[1] It means that Allah teaches you and you must learn the dignity from Allah. When it is told that in a certain school, a jurist teaches, or a doctor teaches, or an engineer teaches, or a writer teaches, it means he teaches jurisprudence, medicine, geometry, and literature. If Allah said in the Qur'an that Akram teaches, it means that he teaches "Kiramat"(dignity). Dignity is different from knowledge, dignity is different from justice; The combination of knowledge and justice, in addition to other outstanding qualities, provides the basis for the flourishing of dignity. The Holy Quran described the angels as dignified: ﴿بِأَيْدِي سَفَرَةٍ ٭ كِرَامٍ بَرَرَةٍ﴾[2] And the first lesson of Allah and the last lesson of Allah and between the first and last lesson of Allah is dignity﴿اقْرَأْ وَ رَبُّكَ الأكْرَمُ﴾. This conditionality of the verdict to the adjective indicates that this adjective is the cause of that veredict; it means he teaches dignity.

The Quran is "Karim"and gives human beings an angelic quality. although this world is may be "Kabir" (which means great) but the divine kingdom is "Karim", and Allah has invited us to the divine Kingdom to be "Karim" (not Kabir); Allah said, I informed Khalil about the kingdom and I will inform him: ﴿وَ كَذلِكَ نُري إِبْراهيمَ مَلَكُوتَ السَّماواتِ وَ الْأَرْضِ‏﴾ He sees because I have presented, and you are a visionary because I envision and invite you to think; Theorize, theorize until you reach "Kiramat" (dignity).

Allah said about "Khalilullah": ﴿وَ كَذلِكَ نُري إِبْراهيمَ مَلَكُوتَ السَّماواتِ وَ الْأَرْضِ‏﴾ this sentence with this structure shows that it will continue in the future. We will continuously show our kingdom to our "Kalil" then he said to us: ﴿أَ وَ لَمْ يَنْظُرُوا في‏ مَلَكُوتِ السَّماواتِ وَ الْأَرْض‏‏﴾؛[4] Why don't you theorize about the kingdom? This looking should end with that vision. In our Persian expressions, this look ends with seeing. every looking is not equal to seeing, not every look, perceive; But try to participate in the school of Allah, manage the Howzeh ", manage the university, manage the system, accept the responsibility of the system like "Karim. The meaning of dignity was clarified in the first lesson of divine essence and dignity is understood by the intellect.

It was narrated from Ibn al-Sakit that he asked from the Blessed existence of Imam Reza (peace be upon him): «فما الحجة علي الخلق اليوم؟» In this day and age, what is Allah's proof for people?  «فقال عليه السلام العقل» wisdom is the best reason. Intellect is the ability to rationalize both illusion and imagination. If the intellect is theoretical, and to rationalize both lust and anger. Allah gave both forces to man, one; Both are in the management of the human soul, two; If the soul is wise, mature and perfect, it is guided and leaded by these two managers, three; The director of thought is the theoretical intellect that thinks with reasoning and controls illusion and imagination, and the manager of motivation is the practical intellect that«مَا عُبِدَ بِهِ الرَّحْمَان وَ اکْتُسِبَ بِهِ الْجنان».[6]

When Ibn al-Sakit asked Imam Reza (peace and blessings of Allah be upon him), what is Allah reasoning for the people of this age? He said "Al-Aql". When you look at the last part of Surah Al-Nisa', you will see how sacred the wisdom is from the perspective of the Qur'an! Of course, reason; No one is allowed to consider his illusions as reason, no one is allowed to consider his imagination as reasons! Imaginations are called "Mukhtal" in the culture of the Holy Quran; Although word with the the rythem of "tafaol" is not mentioned in the Quran but "Iftial" is mentioned in the Qur'an, as Allah says: ﴿لا يُحِبُّ كُلَّ مُخْتالٍ فَخُورٍ﴾ [7]. Those who imagine are not wise, and those who hallucinate are not wise; Imagination and fantasy are lost. The director of thought is the theoretical reason that does not recognize anything other than reasoning, and the manager of motivation is the practical reason that does not recognize anything other than justice, peace, and dignity. One who follow wisdom control illusion and imagination, and the one who use practical wisdom control lust and anger.

In the last part of the blessed Surah "Nisa", you can see that after mentioning the names of some of the Prophets (peace be upon them), the Holy Allah says, we have sent the Prophets. ﴿لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَي اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ﴾؛[8] Allah says, I sent the prophets so that the intellect does not protest against me and does not say that we were ignorant of the secrets of the world, we did not know the good and bad, we did not know the lawful and the forbidden. So, that wisdom does not protest against me in the resurrection and say we did not know that after death There is a life and judgment, you were aware of all this and you are an absolute knowledgeable, why didn't you send a guide.

In the last part of Surah Al-Nisa', he says, I sent the prophets so that the intellect does not protest against Allah. ﴿لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَي اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ﴾؛ this is the wisdom. Such wisdom can be find in any Howzeh or University?! Why don't the Howzeh progress and follow wisdom and narration?! Why doesn't the university progress and follow for wisdom?!

The decade of "Kiramat" is the decade of Imam Reza's knowledge. Imam Reza's arguments, protests, deductions! When Imam presents an argument, he says«أَحْسَبُكَ ضَاهَيْتَ الْيَهُودَ»؛ Don't get caught up in the thoughts of Israel and the likes of Israelian. He said to one of his debaters: It seems that Israeli thoughts have been found in you. This is a figurative speech and not literal. That is, don't let western thinking, don't let material thinking, don't let other thoughts enter the safe sanctuary of your heart!

Imam Reza (blessings and peace of Allah be upon him) said after presenting proofs for monotheism: «وَ ابنِ عليه ما عَلِمتَ صواباً»[11] Make this the basis, be the main principle, then extract what is compatible with this principle from this principle, one; put this principle as the base for your thinking, two; so, that your knowledge flourishes, three; This is the meaning of : «وَ يُثِيرُوا لَهُمْ دَفَائِنَ الْعُقُولِ».[12] What the late Ibn Babawiyah quoted from Imam Reza (peace and blessings of Allah be upon him) in his book Sharif Tawheed is a Howzawy lesson for students who think deeply to understand what is the root ; what is the branch, what is the way of ijtihad. how to cultivate the branch from the original roots. How to put the original as the dominant so they become lettered.

About the Imamate, according to the narration of the late Kalini and the late Sadouq, Imam Reza (may God bless him and grant him peace) said: «الْإِمَامُ وَاحِدُ دَهْرِهِ لَا يُدَانِيهِ أَحَد»[14]. This is why the elders of Hikmat, like Farabi, said that the populated earth needs an Imam [15]. When we talk about Farabi we speak with so much glory and gratitude because, they mostly or constantly benefited from the blessed existence of Ahl al-Bayt.

The Imam says that the world is governed by an Imam who is a perfect human being. If the human society cannot live according to humanistic principles, it will either be World War I or World War II, or the proxy wars of Suryah, Yemen, Iran, and the likes. This earth would be managed well, when an Imam like Imam Reza (peace and blessings of Allah be upon him) rule over it. Imam Reza said, «الْإِمَامُ وَاحِدُ دَهْرِهِ لَا يُدَانِيهِ أَحَد» No one is equal to Imam. Imam is the perfect example of the unique God. When God is unique his caliph also is uniqe. ﴿لا شَريک لَهُ‏﴾[16]. Even when there is two Imam, one must calm downand the other must rule over all. As it is the case at the time of Imam Hassan and Hussein (peace and blessing upon them).

Anyhow, dignity means becoming an angel means no embezzlement, no oppression, aggression, no first or second ignorance, no rudeness; This is the meaning of dignity. These discussions and presentations _God willing_ are the main great congress that will be held for the blessed existence of Imam Reza (peace be upon him).

We are grateful to all of you, the esteem secretary, the esteem workers, and the esteem scholar who adds to the scientific weight of this meeting by submitting an article or presenting an article. We ask Allah the Almighty to unite the souls of the martyrs with the martyrs of Karbala and to end all our affairs with good and happiness!

                                         «غفر الله لنا و لکم و السلام علکم و رحمة الله و برکاته»

[1] Surah Al-Alaq, verses 1-4.

[2]. Surah A'bas, verses 15 and 16.

[3]. Surah An'am, verse 75.

[4]. Surah A'raf, verse 185.

[5]. Al-Kafi, vol. 1, p. 25.

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

[7]. Surah Luqman, verse 18; Surah Hadid, verse 23.

[8]. Surah Nisa, verse 165.

[10]. Al-Tawhid (Sheikh Sadouq), p. 444.

[11]. Al-Tawhid (Sheikh Sadouq), p. 432.

[12]. Nahj al-Balagheh, sermon 1.

[13]. Al-Wasal al-Shia, vol. 27, p. 62.

[14]. Al-Kafi, vol. 1, p. 201; Al-Amali (Sheikh Sadouq), p. 677.

[15]. Ara Al-Medina Al-Fazelah, p. 122.

[16]. Surah An'am, verse 163.