The important words of Ayatollah Fazel Lankarani in the meeting with the members of Tabnak's editorial board;
- Date 23 March 2019
- Clock 13:27
News Summary :Some Friday Imams are not strong and powerful clerics. Some national media clerics say they are not consistent with the necessity of wisdom.
Some Friday Imams are not strong and powerful clergymen / Imam's orders to prevent the clergy from entering the interim administration / Some national media clerics who are not consistent with the necessity of reason say / except in the embezzlement of even a mullah / People do not need the vote in the elections / we did not say if the community of teachers does not introduce immitating reference, there is no religious authority / the most important parts of the words "Ayatollah Mohammad Javad Fadhil Lankarani".
Ayatullah Mohammad Javad Fadhil Lankarani" is a cleric, 55, and a son of one of the Shiite imamate deprived of "Ayatullah Fazel Lankarani". He is a professor at the seminary level of Qom Seminary, who has been honored as the "professor of the seminary of Qom Seminary" in 1995 as the honor of the Shiite and Seminary authority. Ayatollah Fazel Lankarani is also a member of the community of the teachers of Qom Seminary and the head of the jurisprudential center of the Imams (AS).
According to Tabnak, in 1361 Ayatollah Muhammad Javad Fadhil Lankarani came to the lessons of jurisprudence and principles, and 15 years later, in addition to receiving his full permission from his father in 1376, by the Supreme Council of the Qom Seminary in In 81, he received a degree from the fourth level in the field of jurisprudence and principles, which is the same as "ijtihad".
In addition to his scholarly discussions, he has been in charge of administering Shiite authorities in cities and countries, and during his fifteen years of his father's authority, he was in charge of answering his questions. He is also the head of the jurisprudential center of the Imams (AS). The center was established in 1376 according to the late "Ayatullah Fadhil Lankarani", and its task is to train the experts of the Faqih and the Mujtahids who are aware of the time in order to meet the needs of the time, in order to be able to meet the legal and religious needs of the present generation. In addition to educational affairs, the center focuses on research and has a specialized jurisprudence library and principles.
The attention of Ayatollah Muhammad Javad Fadhil Lankarani to the development of new issues is a feature of his discussions. The discussion of the effects of time and space on ijtihad, as well as artificial insemination, righteousness, tawaf from the first floor of the mosque and the use of a telescope in the crescent of the moon is one of these topics; it is at the jurisprudential center of the Imams (AS), which is said to be one of the centers Scientific-legal jurisprudence in Qom and the country, welcoming the directors and editorial staff of Tabnak site.
Before visiting Ayatullah Fazel Lankarani, we visited different sections of the Islamic jurisprudential center of the Imams (AS) and saw the advanced facilities and equipment of this center. A central place for studying students and scholars about the stages and conditions of difficulty, and after graduation, they also do not give any evidence; it seems that the main goal is to become individuals without regard to the grade and the degree.
Ayatullah Fadhil Lankarani, despite the boredom and coldness, and due to the promise he had previously given to Tabnak's editorial staff, came to the collection minutes after our presence in the center of jurisprudence, and he was in charge of this complex's management room. Spoke to us.
The following is a detailed description of our questions and the explicit responses of Ayatullah Muhammad Javad Fadhil Lankarani, a member of the Qom Seminary Teachers Association and the head of the Islamic jurisprudential center of the Imams (AS).
The point that was important to us was that Imam (PBUH) at the beginning of the revolution had the view that the clergy should not enter the executive. Several bans on the candidacy of clerics and scholars have been announced following this view. The experiences of these years show that there are executive weaknesses written on the side of clergy and Islam, since they are responsible for some executive affairs by some clerics. Perhaps the wisdom that Imam Khomeini had in mind was that the problems and deficiencies related to the field of action should not be written down by the clerics and scholars and not followed by the name of Islam. What is your assessment of this? Do you think it's time for the clergy to take more responsibility for overseeing and directing executive responsibilities to others? This has been followed by Ayatollah Sistani in Iraq and said that if one of their lawyers wants to enter politics, they should give up their lawyers, which means they have not issued such a permit.
The community of lecturers examines the clergy's withdrawal from the realm of execution
The point you mentioned, I think, needs a broad discussion. The story is necessary and the clergy themselves must resolve this debate within themselves before the plan is published in the media and the press, before it is demanded by others. This issue has been raised in some regional centers such as the community of instructors. Meanwhile, in the community of my instructors, I said that this discussion can not be ended here, and it is imperative that the clergy's collectives, whether those who are in charge of the system or those who are not in charge, analyze the issues and arrive at a correct result.
Here are some tips, but it is natural that we can not provide a 100% clear result in this meeting. I mention the dimensions of the case to which you and your friends pay attention to these dimensions.
One dimension that is very important is that we formed a religious government. Imam (ra) has established a religious government and an Islamic state. Imam (PBUH) revived and removed the religion of the religion during the time of the absence of religious texts. Some religious scholars disagree with politics. They say religion should not interfere in politics at all. Even if it is necessary to speak as necessary it is that the innocent should not establish a government.
The meaning of the separation of religion from politics, that is, the rule of Imam Ali (as) and Imam of time (aj) is also incorrect!
These, if they are committed to the necessity of their words, should even regard the rule of the Prophet Vali asr as incorrect. If they are committed to the necessity of their words, they should put the Amir Al-Mu'minin (AS) in danger when we say that religion does not enter politics. It does not matter whether the curator is innocent or not. When we say that religion in general terms should not interfere in government and politics, it has such a loophole. Part of it.
Part acknowledges that religion should interfere in politics, but its interference is limited. Limited involvement in this size is regulatory. In the same extent as to take care of, for example, oppression and disobedience, the society will not suffer from some chaos, this is also a theory, but what you mentioned about the issue of Najaf is based on the foundation of the Imam and our revolution are two separate categories.
Imam Khomeini sought the formation of a religious government and created this government, but those who do not accept the authority of the Velayat-e faqih do not consider it legitimate to form a government for the jurisprudent. Finally, when they do not form a government, there is no way to say that we have supervision and supervision along the lines of the matter, and have a direction towards the authorities.
This is an important point and should not be neglected for your likes and gentlemen. Imam (PBUH) and his followers and Imam's school have begun to establish a government at the time of their absence, and this is the first obligatory and obligatory. That is, we believe that before the revolution, there was no religious rule, and it was anti-religious. There was also little connection with the clergy, but the problem was that before the revolution, a few percent of religion came to the scene of the society in the tragedy. What is the concept that our youth and elites today have of the integrity of religion that was imaginable for people?
Religion has a lot to say at all angles and faces
Thanks to this religious rule, religion has become clear to many that religion is speaking. Religion speaks at all angles and faces, and comes to the field and can be the first one. So, we are going another way. Imam (peace be upon him) and the leadership and followers of Imam (ra). The path is that the clergy of the jurisprudents are inclusive; the government must be a religious government in order to explain the scope of religion in the light of the rule of religion, but the other two groups, which differentiate religion from politics and, if they do not understand, are minimally supervised, basically Do not consider the formation of the Islamic state legitimate.
The analogy between Iran and Najaf is an analogy between the two
In my opinion, there should be much thought in this regard; that is, articles on this subject should be written. The analogy between Iran and Najaf is a comparison between the two. By no means can this analogy be done. The identity of our revolution, the presence of Imam (PBUH) and the movement of Imam (RA) is not comparable to anything. He does not have time in our time and knows God in the future!
Therefore, we must open this identity for the youth. Of course I would say that we could not explain this identity. The issue is not very clear in the seminary that is the main position of the Imam (PBUH) and the origin of the revolution and the revolutionary base.
I have an analysis of the jurisprudential basis of the movement of Imam (PBUH) who, two years ago, at one of Qom's research centers, whether the jurisprudential basis of the Imam's movement was the discussion of the teachings of the Prophet and forbidding them from denying, or that the jurisprudential basis of these two things is one; In Islam, we have the name of a government and the jurisprudent should, if possible, form an Islamic state, and two of them, that the confrontation between the Imam (PBUH) and the Taliban was not just a neglect, and we have a higher title in jurisprudence called "preserving the testicles of Islam" Is.
Is it possible to form an "Islamic state" during the "unseen"?
These two titles are interspersed with the words of the classmates. I would say that if we look at the other side of the theorem to say that in the absence of something we do not have the name of an Islamic state, Muslims and Shiites do their own lives, and every ruler comes. Do the same thing according to the behavior of the ruler. Is it sensible with what we see today in the world?
When the Imam posed the question of the revolution and the Islamic government and that we are the world's villagers, designing for us and putting the entire world together as a unitary unit, they would dominate all religions and humanity; that is, the main idea We have been thinking about the formation and development of the Prophet Velayu-e Asr (AJ) since thirty years ago. The United Nations and the Security Council, the World Bank, and so on.
They came to the rest of the world and developed guidelines for educational and training centers for us. To believe they should be subsumed. When you look at this, you understand how much this Islamic state is necessary and, if this government is not, we not only have our religion that we have nothing.
If there was no "Islamic state", we would not have the correct image of "religion"
We do not do anything about it and we can, but analytically, if we do not have an Islamic state, we can not only have a proper image of religion, but other life affairs are also impaired. Slavery in ignorance is the same as today's policy of human freedom and human rights. The result is that all human beings are the slave of a certain group called Zionist. Modern slavery wants the world today. So get more out of it and do it.
The formation of the Islamic state during the time of absence is an important issue and requires a lot of analytical discussions and, unfortunately, it has not been discussed in the areas that have been discussed and discussed in the 40 years. This is the next one to be wrapped.
The second point is that we have established a religious government and this religious government has different sections, including legislative, judicial, and executive, and so on. During the past 40 years of revolution, if we were not at the head of the executive branch, the time of Mr. Hashemi and Mr. Khatami, and now Mr. Rouhani, did we conclude that the status of the clergy was better than today?
If the clergy did not enter the realm, did not the people say today why not?
Did not these people say at the time that if you were a strong and competent person among you, why did not they come in? I start from here. Was the thought that Imam had as a fundamental thought, as a fundamental thought in the political path of Imam (ra)? Or at some point or expedient? What is the basis of the religious rule that Imam has? Based on this, this idea is compatible.
On the one hand, say the religious government, and on the other hand, let go of the clergy. As a quest to put these two together, we can not be combined. Imam (peace be upon him) emphasized on a number of issues, in order not to say later that there were non-clerics who could run the country, but the clergy from the beginning was crazy and greedy to enter the field.
Imam's order was to prevent the clergy from entering the temporary administration
The Imam ordered that the clergy should not enter the workforce. This is one of the highlights of Imam's movement, which made the first prime minister a non-state leader. A non-cleric whose ideology was in conflict with the clergy. The late Bazargan was not a human being who was a clergyman, it was not a person who had a cluster of yeast. We have a politician who does not have clothes, but they have a bunch of liqueurs. Mr. Bazargan, if he did not have anti-clerical yogurt, he did not have a bunch of liquor. He had fundamental problems with the clergy. In some views it was quite against the clergy.
The Imam brought the non-Akhund, and they raised the issue of US relations at the very first days. What was the great danger of the revolution. When he is at the head of the religious rule of the supreme leader, Rouhani is at the head of the presidency, because he must endorse the Supreme Leader, he places two Ahmadinejad years under the Islamic system, saying that the Guardian Council approved him and rose up and these two occasions take a lot of trouble. This is not at all a breakthrough.
The function of the cleric and non-religious president is written to the Islamic system
People do not say that these two years were not Akhunds, that's not the case. These two periods are subject to religious rule. As long as the government is religious, the supreme leader is at the top, so that the constitution is such that the supreme leader must uphold the president, until the end of every president and speaker of the parliament and the head of the judiciary, and come to the minor branches of the system, the people of the regime Religion
If we want to be respected, we do not need religious government if we want people to protest. The people themselves voted for this religious government. It's the accessories. The instruments are that the uprising clergy are credible. When we come to the second dimension, I say that Imam (as) has presented this principle as a point of reference and contrary to the principle of Islamic rule. For the presidency, anyone is fit to come to the square whether it be a mullah or a non-citizen.
Imam (peace be upon him) expressed it so that people do not think that the Imam is seeking to take all the affairs from his class and gain power. This was a cross-sectional one. Non-members of the Mojahedin are also in the executive branch, and they are open to all, according to the supreme leader, the Imam, and the leadership and the clergy, and this is not separable.
The clergy must take stronger steps in some matters
The third point that I say is that we can say that in a number of clerical affairs, we must take stronger steps. For example, in the Islamic jurisprudence of the clergy, there should be very strong and strong steps. This is the judiciary we hold today, with all the efforts that the authorities of the judiciary have undergone in different periods, and it is hard work, not desirable for the people. This is true. Here you need to restore your clergy to find the problem.
One problem is that the scientific level of our judges fell at one time because of necessity. Our religion says that the judge should be a mujtahid, and this is the basis of our jurisprudence that the judge should be a mujtahid. It was a revolution, and every city needed many judges and how many times did we have a mujtahid? They were forced to take unpunished people. The right was to set up periods from the beginning of the revolution and set up mujtahids for the judiciary, and this did not happen. One time they said that anyone who had been studying abroad for two years would come to judgment. Of course there are periods and should not be ignored, but the period when the mujtahid was educated and sat on the courtyard did not form.
Some Friday Imams are not strong clergymen
Then lower the level. We had seen ourselves in jurisprudence, the judge should be a mujtahid, and we saw in the field that this condition is very important. When the mujtahid is in front of the bugs. The judge is not a mujtahid and this is the case. In other respects, we should have done our Friday prayers of very strong scientific clerics and political and political vigilance, but the result we have today is not the result.
I would point out that once the deceased parent, we acknowledged that you were the leader of the service. Promise me to say that the policy that you put on the Friday Imams is a violation of the will. I will give a more general interpretation. He said that the purpose of the Friday Imam is to connect the people and the system. The Friday Imam will have a strong scientific, political, and moral strength.
With the current method of selecting the Friday Imams, "strong people" will not come
In some places, the Friday Imam has opened space for people and the people's sight has changed to the system. They said that this is a way to choose the Imams of Friday, so that the strong people will not come to the end, and as a result we will find a problem. We do not have a good score in this section, even though there are really scientific people and people in the Friday Imams, but not as a policy.
Individuals who did not read a lesson in the fields in the field were in such a position, and we did not have that result to be taken. In the media, the strong figures of the clergy were not present scientifically. If they were present, the presence was faint. This is especially true in the national media. This is an important issue.
Some national media clerics say things that are not consistent with the necessity of reason
The only media is the national media, and when they see that a cleric speaks and expresses things that may not be compatible with the necessity of reason, these are not compatible with the necessity of history, and this piece of writing is all clergy. In my opinion, we have hurt so much. This issue needs to be corrected and reviewed.
At universities, it was laid down that the clergy should be present, there was no strong clergy of the university. They do not agree with the clergy as a scientific collection. The political figure overlooks the clerical and clerical faculty at the university. This is a false and must be corrected.
It can not be said to be an Islamic state, but the clergy will sit side by side
There were some things that we accepted. Essentially, the Islamic government should make these pathologies and can not be said to be an Islamic state and clergy. In a country, who wants to come and who does not want to!
This article was emphasized by Imam (PBUH) and our deceased parent. I once remember that Imam (PBUH) told the community of teachers that they would not interfere in elections in other cities and let their people choose anyone to choose. On the issue of the presidential elections and some of the authorities, it was suggested that the clergy, not the authorities, nor the other classes, determine who the president should be, because the nature of the election is the nature that people have to choose. Criteria must be presented.
In the elections, we introduced one representative of Islam and the other was a false representative
It was here that major blows were inflicted on the clerics and somewhat clerical in their hands and somewhat in the hands of others. Speaking in the clergy, if it won in this election, Islam wins, and if the other side wins, it will be against Islam. That was wrong.
People who have been confirmed by the Guardian Council do not make sense, say one Islam and another is anti-Islam. Unfortunately, something happened in the recent presidential election, I do not care about the honorable rival who competed with the current president. However, some people came to the clergy on the pretext that they would not return to the revolution, and they were on the edge of the abyss, and then they realized that it was not right. They hit you.
If we say to the people, that is a religious government and we must demand that religion should be implemented and brought into society. People accept People have accepted this and want to get out of religion. The problem is that others did not work. Many things were done in the country and people were very disgusted for this, they did not have anything to do with the clergy.
Was there even a cleric in the embezzlement?
The embezzlees in the country are at the work of a mullah? The groups that sit and emulate the people are also present. I did not hear Unfortunately, money has been lost in this country. In this country, the clergy have been the most martyred during times of troubles and war and sacred defense. The statistics of the clergy martyrs are given in terms of percentage and number of people. In all problems, the clergy shields its chest to defend religion and people.
In the name of Islam, in the name of the religious government, they embezzled it and placed it on the feet of the clergy. I believe that now, let's face it, and let's not say that such a situation has been created for the clergy of society and we have to ignore it. Let's go another way and go to guidance and guidance. This is a violation.
We have referred to the Velayat-e faqih and the religious government. Imam at that time stated that the constitution was based and that the sovereignty was established and that the presidential elections would be held. We agree with the three hands that you put forward, not those who say that religion does not interfere in government and politics, not the ones that say they are on the sidelines and we accept the constitutionally constitutional rules of the constitution. In the government of the Velayat-e faqih we have executive bodies. Surely there are not things that can not be done. For example, the work of the Guardian Council can not be left uncontrollably or non-clerical, or some of the judicial affairs.
There is no clergyman on the list of misconceptions, but when you go to public opinion, they do not accuse the clergy of not accusing the clergy. The reason is that it interferes. Many of the sensitive posts of the country from the beginning of the revolution were one of the most powerful institutions of the country and the most sensitive institutions of the country with the executive force of the country, which the Revolutionary Guards had never been clergyman.
The argument is not to use non-clerics who are opposed to the clergy. Many people in your opinion do not have clergy, but spiritual education is scientifically and morally and familyly. For example, Mr. Larijani is a clergyman and grew up in the clerical family, but he should abstain from the accusation that now exists for the clergy. Under the absolute authority of the Velayat-e faqih and the religious government with all the requirements.
In the religious government, with all the necessities, the religion can not be responsible for the execution. There is a division of labor that may have existed during the time of the Prophet (pbuh) or the time of Imam Ali (peace be upon him), and there were those who had to be the owner and the sword, and there were some people who should do the work of judgment. Everyone did a division for the government.
From this point that we are weakened and we disobey the authority of the Velayat-e faqih, and we received the idea of Imam (PBUH) after the deployment of all of these ...
It was not an idea. I have mentioned the same and should bring the same statements of Imam (ra). In Taliban discussions, this is not consistent with this basis. On the one hand, you say that the religious government is not in line with the rest of the Imam's (Imam's) words. Imam has many phrases about the clergy, but the vote is that people have a wrong opinion.
Why did not the early Imam allow the presence of clerics in the elections?
When the Amir al-Muminin (AS) refused to accept the apparent caliphate, so that people did not come and insisted. This is an indication that people are concerned. We must ask people. The beginning of the revolution was the beginning of the present revolution. It was a lot of propaganda that the mullahs wanted to take care of everything. Imam (peace be upon him) at some point said that the clergy did not come and opened the field in terms of expediency for non-clergy.
What is the outcome of the time that President Hashemi had had the presidency, when the layoff was for the presidency?
Why do you think that if a person is competent, he has bad results?
People should be at work to know the essence of revolution and the system
No That's not the case. I would say it was not so. Our revolution was nascent, and one had to understand the essence of the system. Bani-Sadr once became president and, at the end, brought with the hypocrites a head of an office. They sat together, and this was because Bani-Sadr did not know the essence of this revolution and the regime.But along with that, we also had a martyr Raja'i.
Why do people prefer non-human beings in equal conditions to the mullahs?
They did not allow the martyr Raja'i to stay. Martyr Rajai was also a clergy. I want to say that if they ask me now that the era of affairs is between a cleric and a non-human, and they are both equal in competence, they all say non-charter is preferable, why? I think you are paying more attention to this.
We have a responsibility that is supernatural and apparent, we are responsible for the direction. Our claim is, and how much we succeed in this claim, God knows. If we are to be a conductor, then we must avoid anything from the worldly manifestations and from power and wealth and from sensuality. The people and religion expect this, but when we say that a 100-degree clerk is qualified and an unpopular candidate is 80 degrees, it is clear that the clerk accepts responsibility.
As you acknowledge that we are working the same way as the country and the person, we consider that being far from the essence of Imam's thought. Imam (ra) has brought Islamic and religious rule and we have to stand by that we hit some places and some places insult. The clerical and divine people themselves, like prophethood and Imamate, are in many troubles when they want to lead people. One is a dignity and Adam's credibility is lost. When they did not listen to Adam, Noah advertised for 900 years, how many people did he tend to? His credibility disappears. We must put aside these.
In religious texts, if people do not have a religion if you do not have the work of God, you will do your duty. If there are two people who have the same conditions, it's surely your job is to get in the wrong place.
Why has the clergy been hit by the presidential election?
My wisdom is that you, as compassionate for the revolution and spirituality of the pathology of the clergy. Provide this pathology to the clergy. Of course, this is the first duty of the clergy itself. Today's clergy is one of the primary tasks where it has been right and wrong. I have said that since the beginning of the revolution, the direct presence of the clergy in the elections and the determination of the presidential election, which is and is not alive, has hit the clergy at any time.
We say space is open to people. The criteria must be stated, they must be people's minds, they should not think of their families and relatives, they should not think about their faces, they should not consider their worldly issues and burn them for the people. Let's express this to the people, but the people themselves decide. That was the thought of the Imam, and it's not a matter of saying that I am poorly taught.
People do not need a vote in elections
This thought was Imam. I remember that there were fences on both sides in the 76th election. Spending a large part of the clergy for a candidate. I have stories from the deceased Wald who may not be said. They came to them and they said that Imam had said something and we should act on it. People do not need the price. The same imam that the Islamic government has brought, and the same imam that the Velayat-e faqih has brought, the same imam emphasizing this issue says let people choose.
If I say as cleric in the mosque, it is wrong to choose this person, but unfortunately, contrary to Imam's (PBUH) practice, we have to recognize that the clergy do not interfere. Express the criteria and persuade people to participate in the elections. Sympathetic to the system. Do not waste the blood of the martyrs.
These must be stated and we must state the criteria. Not to say Mr. A and Mr B. People do not accept this from us. There are narratives that give important points if you do not tell people if you are writing a story that people can not understand.
Why did the infallible Imams say that these spiritual authorities do not tell us people? That's the reason. They do not have the capacity to understand. I believe for one thousand reasons that if someone becomes president, it is good, but people do not accept this, and I should not say that. Both intellectuals and scholars, as well as the experience, say that we should not raise questions and we are sorry to raise.
If the surrender of recent whispers to change, religion goes away
I would like to emphasize this and hold meetings with the clergy to preserve this government, not to the clergy but to preserve Islam itself. For the religion itself and the people themselves must be preserved. Today there are whispers to redirect. If we want to take the essence of the government from this government and replace it with another one, religion will go on forever. Religion has come to the field and our task is much more than 40 years ago and we must keep that.
You are also a member of the Qom Seminary Teachers Society. The teachers' community, based on the same procedure you criticized, has given statements in support of the people in various elections, including the recent presidential election. How do you rate this? The second discussion is about the determination of references from the community of Qom Seminary lecturers. Do you know this well and can a designated authority be from a spiritual institution?
The clergy must make the choice for themselves
The first thing to say is that our late Wald we were told to the community of teachers that you do not define the people for the fact that people have different opinions and that they should not be clergy against the other group. Basically I said we want people to choose. If today people say that the source of imitation has said that the gentleman is chosen this is not the choice. We do not want to have a Syrian choice. We want people to research and choose knowledge.
On the issue of authority, I have to say that the teachers' community has a strong historical record. That's why there is really no other setup like that. Two of the members of the Imam's Imamate Teachers' Association signed up for Imam Khomeini to be tried and executed. Our deceased Valdem, the late Ayatullah Montazeri, and others. Later they sought the signatures that they took, and after that they exiled the Imam (ra).
Why is the community of lecturers in the Qom Seminary introducing the imams to the people?
After the victory of the Imam, the same teachers' community introduced a few as authority. Ayatollah Arak, Ayatollah Golpayegani and several others. After the death of these great men, they raised seven people. The community of instructors is rooted in seminary backgrounds and is scientifically the subject of many students in the fields. The main thing is this. They may have to introduce Qiyana Shi'a by introducing competent, valuable and qualified authorities before they can address other issues.
We have not said that if the immitate reference is not introduced by the community of teachers, then it is not religious
In this direction we do not have a set that we can replace this set. This does not mean that if a group came out, they would introduce someone and others would trust this group; that group also has competent people who are eligible to say that they have no religious authority. Once we say that if the community of teachers does not declare others to declare that they are not religious, this is not true. The teachers themselves do not. This is a trustworthy and worthwhile collection, with the record I've spoken about.