Hawzah News Agency- Speaking at a gathering of directors and instructors from the Yazd Province Women's Islamic Seminary on Tuesday, Ayatollah Mohammad Javad Fazel Lankarani delivered an address titled "The School of Ashura: Lessons in Resistance, Fortitude, and Breaking the Lines in the Calculative War." The member of the Qom Seminary's Society of Teachers used the platform to expound on the Quranic foundations of Imamate and the jurisprudential analysis of the Ashura movement ahead of the holy month of Muharram.
Imamate: A central pillar, not a secondary issue
Ayatollah Fazel Lankarani began his speech by addressing attempts throughout history to relegate the concept of Imamate to a secondary matter, asserting that the Holy Quran firmly establishes its central position. Citing the Quranic verse "O Messenger, proclaim that which has been revealed to you from your Lord," the senior cleric argued that the declaration of the guardianship of Imam Ali (PBUH) is an inseparable extension of the Prophet's mission. "Abandoning it," he stated, "is equivalent to abandoning the divine mission of the Holy Prophet himself."
He further highlighted the verse "Say: I do not ask of you any reward for it except love for the near relatives," describing it as one of the most critical Quranic proofs for the station of the Ahl al-Bayt (PBUT). The scholar emphasized that this "love" is not a mere emotional attachment but a truth demanding practical commitment, adherence, and obedience to the path of the Prophet's Household.
Mourning for Imam Hussein rooted in Quranic doctrine
Addressing the rituals associated with Muharram, Ayatollah Fazel Lankarani stated that mourning for Imam Hussein (PBUH) is deeply rooted in Quranic teachings. He described the expression of grief and the upholding of Husseini symbols as clear manifestations of love for the Ahl al-Bayt, holding an authentic and documented position within the Islamic epistemological system.
Ashura as 'Defensive Jihad' for the soul of Islam
In his jurisprudential analysis of the Ashura uprising, the head of the Jurisprudential Center of the Infallible Imams outlined the concept of "defensive jihad”. He explained that this form of struggle is not limited to defending a territory or a government; it is the comprehensive defense of the very essence of Islam against the threat of annihilation or distortion.
"Under this doctrine, everyone bears responsibility," Ayatollah Fazel Lankarani noted. He argued that the presence of the Ahl al-Bayt, the children, and the immense suffering endured in Karbala can only be understood through this framework, where the primary objective was the preservation of pure Muhammadan Islam.
The eternal school of resistance
The senior scholar described Karbala as history's greatest school of resistance. "In Karbala, the truth of resistance manifested at its highest level," he said. "Imam Hussein (PBUH), through the sacrifice of his life, his family, and his companions, presented an eternal model of self-sacrifice in the path of God." He added that the culture of Ashura has historically inspired religious and social movements and serves as the foundation of the resistance discourse within the Islamic Revolution's ideology.
The role of women scholars in the age of ideological warfare
Turning to the responsibilities of female seminarians, Ayatollah Fazel Lankarani stressed their essential role in transmitting religious knowledge and fortifying the next generation's beliefs. He urged the scholars to arm themselves not only with faith but with the power of reasoning and clear explanation to counter intellectual and cultural doubts with scientific responses.
The cleric concluded by addressing contemporary questions on Islamic legal rulings, asserting that divine laws are based on real criteria and higher interests that may not always align with shifting human interpretations of justice. He cautioned against measuring religious injunctions solely by changeable social standards, emphasizing that the philosophy behind divine legislation lies beyond superficial human understanding.
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