Hawzah News Agency- Ayatollah Alireza Arafi, speaking at the academic section of the 40th International Islamic Unity Conference held this morning at the conference hall of the Research Institute for Proximity Studies in Qom, highlighted the historical and scholarly background of the holy city of Qom, saying: "Qom, in a sense, has around 1,200 years of history in publishing and promoting the teachings of Islam and the Ahl al-Bayt (AS), and throughout this history, it has always been considered one of the important scientific and intellectual centers of the Islamic world."
He added: "In the recent century, Qom has found a special and distinguished position in the production, dissemination, and promotion of Islamic teachings and has become a dynamic center for proposing and expanding Islamic ideas. The scope of the scientific and intellectual activities of this city and its seminary has not been limited to traditional and educational discussions but has also encompassed various social, political, and international domains."
Qom; The Origin of Macro Theories with an Islamic Approach
The Director of Iran's Seminaries stated that Qom has become a center for macro theories in various fields in the recent century, noting: "This city and the Qom Seminary, in social, political, and international issues, have been a platform for the formation and growth of theories that, relying on Islamic logic and principles, have answered important and fundamental questions of society and the world."
A member of Iranian Guardian Council's clerical body continued: "Perhaps the most important distinguishing feature of Qom in the recent century is that this city and its seminary became a luminous center of knowledge, thought, rationality, and theorization; a center from which theories for guiding the Islamic Ummah and paving the way for major global transformations emerged."
He stated: "What holds special importance in this historical period is the link between knowledge, thought, and action. The Qom Seminary did not merely suffice to produce theoretical and scholarly discussions, but some of the most important social, political, and civilizational ideas took shape from this very scientific and intellectual base and were manifested in practice."
Imam Khomeini (RA); The Source of New Theorization
Ayatollah Arafi, referring to the role of Imam Khomeini (RA) in the formation of new intellectual and political currents, said: "The late great Imam was the source of a significant part of this new theorization and was able to establish a fresh link between religious teachings, social thought, and major political issues."
He added: "Imam Khomeini (RA), besides possessing a prominent scientific and jurisprudential status, also took great strides in the field of theorization and managed to present a collection of new ideas in response to the needs of Islamic society; ideas whose effects and consequences were reflected far beyond Iran's borders, in the developments of the Islamic world and the international arena."
The Role of Seminary Thinkers in Shaping the Theorization Movement
A member of Iranian Guardian Council's clerical body, pointing to the role of scientific and intellectual figures of the seminary in this process, said: "In this path, a large group of thinkers and scholars of the seminary played a role in the process of rationalization, intellectual endeavor, and theorization."
He mentioned Ayatollah Haeri, Ayatollah Borujerdi, Allameh Tabatabai, Martyr Morteza Motahhari, and Martyr Beheshti as some of the prominent figures of this movement and said: "Each of these personalities, in their own era, played a significant role in strengthening the scientific, intellectual, and social foundations of the seminary and in forming influential Islamic ideas."
Ayatollah Arafi further noted: "This collection of thinkers, alongside their scientific and seminary activities, paid attention to the fundamental issues of society and the Islamic world and tried to answer new needs and open new horizons in Islamic thought by utilizing the scientific and intellectual capacities of the seminary."
The Distinguished Position of Imam Khomeini (RA) and the Martyred Leader in the Islamic Theorization Movement
He emphasized the special position of Imam Khomeini (RA) and the martyred Leader of the Islamic Revolution in the Islamic theorization movement, saying: "Among this large collection of thinkers, the positions of the late Imam and also the position of our Leader and martyred Imam are unique and distinguished."
A member of the Supreme Council of Seminaries added: "These two great Imams both took major and influential steps in the arena of theory-building and theorization and were also pioneers and flag-bearers in the field of action, in architecting and organizing social and political arenas. The important characteristic of these two personalities is that they did not separate thought and action; rather, alongside producing and explaining theory, they also worked for its practical realization in society and managed to be the source of important and influential transformations in various fields."
Linking Science, Theory, and Action; A Prominent Feature of the Qom School
Ayatollah Arafi considered Qom and its seminary as one of the most important centers of formation and continuation of Islamic thought in the recent century, saying: "Qom's experience in this period shows that knowledge and thought, when linked with the needs of society and the issues of the Islamic Ummah, can lead to the formation of macro theories and ultimately to major social, political, and global transformations."
He noted: "The scientific and intellectual heritage of Qom over the centuries, especially in the recent century, has paved the way for the emergence of scholars and thinkers who have played a role not only in the field of Islamic knowledge and learning but also in the arena of social guidance and political and international developments."
The Director of Seminaries added: "From this perspective, Qom is not just a scientific and educational center, but a center for the production of thought, theorization, and intellectual guidance of Islamic society, and its role in contemporary developments, considering the scientific heritage of the seminary and the great personalities raised within it, holds a distinguished and historical position."
The Martyred Leader Linked Power Generation, Theorization, and Field Leadership
A member of the Guardian Council's clerical body, referring to the outstanding characteristics of the martyred Grand Ayatollah Imam Khamenei, said: "One of his most important characteristics was his ability to 'generate power.' He first produced power in various fields, then theorized based on that power, and subsequently applied the same theory in the arena of field and operational leadership."
He added: "This link between power generation, theorization, and operational leadership was a unique and distinguished feature of the martyred Imam and meant that his thought and management did not remain merely at a theoretical level but also led to results and effectiveness in real and field arenas."
Power Generation in Strategic Arenas
The Director of Seminaries stated that the martyred Imam held a unique position in generating power in various fields, saying: "He generated power in six highly important domains and placed these capacities at the service of advancing the goals of the Islamic Revolution and the Islamic Ummah."
A member of Iranian Guardian Council's clerical body continued: "One of these arenas was science and technology; a field where generating power lays the groundwork for authority and progress in other areas. The second arena is culture, which is one of the most important foundations for shaping the identity and power of a society."
He identified the military and defense arena as the third important domain and added: "Power generation in this field plays a decisive role in safeguarding the independence, security, and territorial integrity of the Resistance Front and the Islamic system."
The Director of Seminaries also pointed to the political and international arena, saying: "Power generation in the field of politics and international relations was another domain that the martyred Imam pursued with his strategic vision, and based on these capacities, an effective role was formed in regional and international equations."
'Power Generation'; The Basis for Theorization and Leadership
Ayatollah Arafi emphasized: "What is important here is not merely the generation of power in various fields, but the key point is that this power became the basis for theorization and then operational and field leadership. Based on this generated power, he entered another stage of power production and consolidation; a capacity that became apparent to all in what is referred to as the 'Third War'."
The Director of Seminaries added: "When an intellectual and political movement can create power in various fields and then place this power at the service of theory, strategy, and the field, its effects transcend the level of individual thought and transform into an influential and determining current."
Proximity of Islamic Schools of Thought; Which Theory is Correct and Which is Incorrect?
Ayatollah Arafi, in another part of his speech, addressing the topic of proximity among Islamic schools of thought and the unity of the Islamic Ummah, said: "When we speak of proximity, unity, and the unified identity of the Islamic Ummah, we must clarify which theory should be accepted and which views should be rejected. In this regard, there are four incorrect theories that are not acceptable from the perspective of the Islamic Revolution discourse and the thought of the late Imam and the martyred Imam. A precise understanding of these theories is of great importance because the concept of Islamic unity should not be interpreted in a way that conflicts with the doctrinal, jurisprudential, and identity foundations of Islamic schools."
First Theory; Merger and Homogenization of Schools
Ayatollah Arafi identified the first incorrect theory regarding Islamic unity as the "combination, merger, and homogenization of schools," saying: "This hypothesis is fundamentally a primary and very weak one; because it necessitates the combination of contradictory and even mutually exclusive matters. Islamic schools of thought in various fields such as theology, beliefs, ethics, and jurisprudence have different views and foundations that are, in some cases, uncombinable and not homogenizable. Therefore, attempting to combine or merge these schools and reach a single school is incompatible with the existing reality in the thought and scientific heritage of Islamic schools."
The Director of Seminaries continued: "Each Islamic school has its own scientific background, intellectual foundations, principles, and viewpoints, and the concept of Islamic unity cannot be interpreted as complete homogenization of schools by eliminating real and existing differences."
A member of the Supreme Council of Seminaries noted: "In addition to the issue of doctrinal and jurisprudential differences, such an approach faces numerous theoretical and practical problems because to create a unified structure from different schools, parts of the foundations and teachings of each school must inevitably be set aside or merged, the result of which would not be genuine proximity but a change in the essence of the schools."
He further emphasized: "From the perspective of the Islamic Revolution discourse and the thought of the late Imam and the martyred Imam, Islamic unity does not mean negating religious identities and homogenizing beliefs and rulings of the schools. Rather, it must be defined on a basis that, while preserving the principles and religious identities, provides the grounds for cooperation, empathy, and synergy within the Islamic Ummah."
The Director of Seminaries stated: "Therefore, the theory of combining and merging schools, due to ignoring the real and fundamental differences among Islamic schools and also due to theoretical problems arising from attempting to combine contradictory matters, cannot be a correct basis for achieving proximity and Islamic unity."
The Second Incorrect Theory; Removing Distinguishing Features and Sufficing with Commonalities
He identified the second incorrect theory as "eliminating distinguishing features and differences and sufficing with commonalities" or the idea of "Islam without schools," stating: "In this view, efforts are made to focus only on common points among Muslims by setting aside the differences and distinguishing characteristics of the schools."
Distinguishing Features of Schools Cannot Be Ignored
Ayatollah Arafi, criticizing this theory, said: "This view also in a way necessitates the removal of contradictory elements; because differences and distinguishing features existing among various viewpoints cannot simply be set aside. In many issues, there are different and sometimes conflicting views, and one cannot accept both viewpoints simultaneously or essentially eliminate the issue by removing the differences."
He added: "You cannot set aside the distinguishing features; because ultimately, between two different views and propositions, one must be chosen. The existence of disagreements in some issues is a reality that cannot be ignored simply by emphasizing commonalities."
A member of the Guardian Council's clerical body also pointed to the place of reasoning and proof in doctrinal and scientific discussions, stating: "Reasoning and proof cannot be taken away from the other side. If there is a difference between two viewpoints on an issue, the possibility of presenting reasoning and examining the evidence of both sides must be recognized, and the ground for scientific and doctrinal dialogue cannot be eliminated by removing differences."
Setting Aside Differences Can Itself Lead to the Formation of a New Movement
A member of the Guardian Council's clerical body further pointed to the common flaw of the first two theories, saying: "One of the common flaws of these two theories is that this very view can itself become a new sect or movement in the Islamic world."
He explained: "If an individual or movement, by presenting a new theory, seeks to set aside existing differences and gather all Muslims around that view, this very view can itself become an independent movement, and as a result, the issue of division and disunity will still remain."
The Director of Seminaries further noted: "Therefore, merely presenting a new theory to bypass sectarian differences does not necessarily lead to unity; because that very new theory may itself become the source of a new movement or reading in the Islamic world."
Rejecting the Theory of 'Epistemic Pluralism and the Rightfulness of All Schools'
Ayatollah Arafi then addressed the third theory, which he titled "epistemic pluralism and the rightfulness of all schools." "We certainly believe that such a view is incorrect; because multiple and conflicting truths cannot be simultaneously accepted in matters that contradict each other."
He continued: "If two propositions or two views on a specific subject are contradictory, one cannot absolutely claim that both are on the same level of truthfulness. The simultaneous acceptance of the truthfulness of contradictory matters is incompatible with logical principles and epistemological foundations."
Emphasis on Objective Reality and the Possibility of Truth and Falsehood
Ayatollah Arafi, explaining his accepted epistemological foundation, said: "We believe in the existence of an 'objective reality' and the impossibility of both the combination and removal of contradictions, and on this basis, we accept real truth and falsehood and the correspondence of propositions with objective reality."
He added: "Based on this view, truth is not a matter that depends merely on different perceptions, readings, or interpretations of individuals; rather, for human propositions and cognitions, there is a reality in the objective world against which the relation of that proposition to reality can be evaluated, and one can speak of its truth or falsehood."
The Director of Seminaries emphasized: "The theory of epistemic pluralism is in conflict with our philosophical and epistemological foundations; therefore, from the perspective of these foundations, the absolute and simultaneous rightfulness of all schools cannot be accepted, especially in cases where their propositions and foundations conflict with each other."
'Pluralism of Salvation'; Conditional Acceptance of Excusability
Ayatollah Arafi then referred to the fourth theory, pluralism of salvation, distinguishing it from the three previous theories. "This theory, unlike the three previous theories, is conditionally accepted by us; but not in an absolute form. If a person, given the conditions for excusability, finds himself on a certain path, they may be excused. This principle is conditionally acceptable; but it cannot be accepted absolutely and without any conditions or restrictions."
A member of the Guardian Council's clerical body emphasized: "The claim that every individual, regardless of circumstances and foundations and without considering their epistemic condition and access to truth, is absolutely subject to salvation or excusability is not acceptable. This issue requires attention to a set of conditions and restrictions."
Excusability Requires Fulfillment of Conditions and Restrictions
He summarized this section, stating: "The principle that 'if someone, under the conditions of excusability, finds themselves on a path, they may be excused' is correct; however, if it is claimed that this ruling applies absolutely to all individuals and in all circumstances, it is not correct."
Ayatollah Arafi noted: "Therefore, in the discussion of pluralism of salvation, one must distinguish between the rightfulness of a view and the excusability of an individual in following a view. In some cases, an individual may be considered excused due to specific epistemic circumstances and lack of access to truth or the existence of specific obstacles, but this does not mean accepting the simultaneous and absolute rightfulness of all views and schools. Hence, the issue of salvation and excusability must be examined carefully and based on its relevant conditions and restrictions, and a conditional principle cannot be used to extract an absolute and unqualified ruling."
Deep Identity-Forming Commonalities, Preservation of Scholarly Distinguishing Features, and Jurisprudence of Social Relations; Among the Pillars of the Theory of Islamic Ummah Unity
Ayatollah Arafi, explaining the "fifth theory" on the issue of Islamic Ummah unity, identified it as the theory of the Islamic Revolution and the martyred Imam, saying: "This theory rests on five fundamental elements that, together, can provide the grounds for the formation of a unified intellectual, social, and political identity among Muslims."
He stated: "The first element of this theory is the existence of numerous, deep, and identity-forming commonalities among Muslims. The Islamic Ummah possesses a vast capacity of shared beliefs, principles, values, and elements that can serve as the basis for the formation of a unified intellectual, social, and political identity."
Deep Commonalities; The Thread Stringing the Beads of Islamic Ummah Unity
A member of the Guardian Council's clerical body, emphasizing the intellectual depth of commonalities among Muslims, added: "These commonalities are not limited merely to the apparent and social level, but possess intellectual depth and are also manifested in identity and civilizational arenas. The collection of these extensive, deep, identity-forming, and civilization-building commonalities acts like the thread of a rosary that can place the various components of the Islamic Ummah alongside one another and gather them under one tent."
The Director of Seminaries emphasized: "Based on this view, Islamic unity does not mean ignoring differences and erasing religious identities, but rests on identifying and strengthening the common elements that have the capacity to create a larger and more encompassing identity among Muslims."
Preserving Distinguishing Features and Differences in the Open Scientific Sphere
He identified the second element of this theory as preserving the distinguishing features and differences of the schools in scientific forums, saying: "In the realm of distinguishing features and points of divergence, the negation and affirmation of views must be preserved in scientific forums, and the space for scholarly debates and dialogues among Islamic schools must not be closed."
A member of the Guardian Council's clerical body added: "The possibility of discussion, critique, review, and expression of different views in scholarly arenas must exist; because unity does not mean halting scholarly debates or turning a blind eye to doctrinal and jurisprudential differences. Distinguishing features and sectarian differences should not harm the unified identity and unified current of the Islamic Ummah. In other words, differences can be debated in scholarly domains, but these differences should not become a factor for the social, political, and civilizational rupture of Muslims."
Definitive Boundaries of Islam; Monotheism, Prophethood, and Resurrection
Ayatollah Arafi identified the third element of the mentioned theory as the definitive boundaries of Islam, stating: "What demarcates the boundary between Islam and disbelief rests on several fundamental principles including Monotheism (Tawhid), Prophethood (Nubuwwah), and Resurrection (Ma'ad). This boundary is clear and definitive, and crossing it is the extremism that we reject."
He added: "Therefore, while accepting diversity and sectarian differences within the Islamic Ummah, the fundamental and definitive lines of Islam must be considered, and any extremist approach that leads to departure from the foundational frameworks of Islam or creates rifts among Muslims must be avoided."
Jurisprudence of Social Relations; A Vast Capacity for Realizing Islamic Brotherhood
A member of the Guardian Council's clerical body identified the jurisprudence of social relations among Muslims as the fourth element of this theory, saying: "In social relations among Muslims, there exists a system of rulings, obligations, and prohibitions specific to relations within Islamic society. This extensive collection of ethical and social relations, encompassing both positive and negative aspects, can provide the grounds for the formation and strengthening of interconnected social and political relations among Muslims."
He stated regarding the capacity of Islamic jurisprudence to realize this matter: "Our jurisprudence, and also the jurisprudence of other schools, largely recognize this capacity and open the way for the manifestation of the very Islamic brotherhood that has been emphasized. On this basis, relations among Muslims are not limited merely to sharing certain theoretical beliefs, but in the social, ethical, and political arenas, a set of mutual relations and rights can be defined that leads to greater cohesion and solidarity of the Islamic Ummah."
Common Interests and Benefits; A Capacity for Cooperation in the Islamic Ummah
Ayatollah Arafi further identified common interests and benefits as other important elements of this theory, saying: "The fifth theory, in addition to the aforementioned elements, also emphasizes the existence of common interests and benefits among Muslims."
He stated: "Even if the four previous elements did not possess as much intensity and force in identity-building and civilization-building as they ideally should, the fact that Muslims are located in a common geographical region, are situated alongside one another, and possess common interests, vast capacities, and immense talents necessitates that these capacities be placed alongside one another and utilized for securing common interests."
The Director of Seminaries continued: "The ruling of reason also dictates that a collection of societies and nations that have common interests, capacities, and benefits should, instead of scattering and confronting one another, employ these capacities in the path of securing common interests and strengthening the position of the Islamic Ummah."
Common Enemies and Respect for Sanctities; Complements to the Theory of Unity
Ayatollah Arafi also identified the existence of common enemies as an important capacity for convergence among Muslims, saying: "The Islamic Ummah, alongside its doctrinal, identity, social, and civilizational commonalities, also faces common threats and enemies in some arenas, and this matter can further reveal the necessity of cooperation and convergence among Muslims."
A member of the Guardian Council's clerical body further emphasized the rejection of any affront to the sanctities of others, adding: "In the path towards achieving Islamic unity, the sanctities of other Muslims must not be violated. Respecting sanctities and avoiding actions that provoke sectarian differences and create rifts among the followers of Islamic schools are among the requirements for coexistence and unity of the Islamic Ummah."
Love for the Ahl al-Bayt (AS); A Common Principle Among Muslims
He also highlighted the emphasis on love for the Ahl al-Bayt (AS) as another element considered in this theory, saying: "Love for the Ahl al-Bayt (AS) can be emphasized as a common principle and provide an important capacity for strengthening bonds among Muslims."
Ayatollah Arafi, summarizing this view, stated: "The theory of the Islamic Revolution and the martyred Imam regarding unity rests on a set of interconnected elements; on one hand, it emphasizes extensive, deep, identity-forming, and civilization-building commonalities, and on the other hand, it recognizes the preservation of differences and distinguishing features within the framework of scientific forums."
He added: "In this system, the definitive boundaries of Islam are maintained, the jurisprudence of social relations among Muslims provides the necessary capacity for realizing brotherhood and cooperation, and common interests and benefits, the existence of common enemies, the rejection of affronts to sanctities, and the emphasis on love for the Ahl al-Bayt (AS) can also strengthen the grounds for greater convergence and cooperation of the Islamic Ummah."
The Islamic World Must Move Towards a Grand Civilizational and Supra-Strategic Convergence
The Director of Seminaries, emphasizing the new capacities created in the Islamic world, said: "Today, the conditions of the Islamic world necessitate that Islamic countries and influential currents of the Islamic world move towards a grand civilizational and supra-strategic convergence; a capacity that, in his belief, did not exist in this form in previous centuries."
Ayatollah Arafi, referring to the historical developments of the past two centuries, stated: "In the past two centuries, the Islamic world has faced a long period of backwardness, war, occupation, and the domination of arrogant powers, examples of which include the occupation of beloved Palestine. In this period, the dominance of global arrogance and Zionism had imposed conditions on Islamic countries that effectively closed the path for many Muslim nations to breathe and move independently."
The Capacity for Convergence of the Islamic World Did Not Exist in Previous Centuries
A member of the Guardian Council's clerical body, stating that today's conditions of the Islamic world differ from the past, continued: "Thanks to the discourse of the Islamic Revolution, the Islamic Ummah has experienced a historical awakening and transformation, and new grounds for awakening, resistance, and convergence have been formed in the Islamic world."
Ayatollah Arafi, referring to the recent developments and conflicts in the region, said: "In the 12-day imposed war and also the 40-day Ramadan war, and with the martyrdom of the 'Great Leader, Grand Ayatollah Imam Khamenei', a new world has emerged, and global equations have changed. What has formed in the Islamic world today is not merely a temporary transformation or limited to one specific arena, but can lay the groundwork for broader changes in regional and international relations."
The Discourse of the Islamic Revolution Has Caused a Historical Transformation in the Islamic Ummah
A member of the Guardian Council's clerical body, emphasizing the importance of utilizing the new conditions, added: "If we do not use this new capacity, which has emerged thanks to the blood of martyrs, the resistance of Iran, the Iranian nation, and Iran's supreme leadership, we have betrayed future history. The current conditions have created a historical opportunity for the Islamic world, and preserving and strengthening this capacity requires vigilance, cohesion, convergence, and movement at a level beyond short-term political considerations."
He stated regarding the place of the Resistance in recent developments: "Today, the reality must be considered that regional and global equations have changed compared to the past, and the Resistance Front has been able to display new capacities of steadfastness and effectiveness in the face of pressures from major powers."
New Regional Equations Are the Result of the Resistance of Iran and the Axis of Resistance
The Director of Seminaries, referring to the conditions before recent developments, said: "It never crossed the mind of the world's political currents that one could resist the greatest political, economic, and military power in the world and its regional proxy for even a single day. Iran and the Axis of Resistance managed to establish a new equation; an equation that should not be considered a normal or transient event."
He emphasized: "This new equation is not a joke, and its dimensions and consequences must be properly understood at the regional and global level, and planning must be done to utilize the created capacities in the path of strengthening the convergence of the Islamic world."
The Director of Seminaries further emphasized the necessity of attending to this historical opportunity, saying: "Today, the Islamic world has more capacity than ever before to move towards a grand civilizational and supra-strategic convergence by relying on the experience of Resistance and recent developments, and to use the existing capacities to build a different future for the Islamic world."
The Seminary Must Produce Theory for the Realization of a Unified Islamic Ummah
A member of the Supreme Council of Seminaries, emphasizing the necessity of strengthening the discourse of Resistance and proximity among Islamic schools of thought, said: "The formation of an interconnected system of Islamic countries could have laid the groundwork for the civilizational power of the Islamic Ummah, and today, regional developments can also become a capital for the realization of Islamic unity."
The Director of Seminaries, referring to regional developments and the necessity of re-reading the relations of the Islamic world, stated: "In the minds of the statesmen of the Persian Gulf countries who have at times aligned with the enemy, this reality must have taken shape that the security and comfort created based on the support of foreign powers is borrowed security and cannot be stable or guaranteed."
He added: "The experience of regional developments has shown that reliance on powers outside the Islamic world cannot provide sustainable security for the nations and governments of the region, and countries must, in their relations, rely more than before on internal capacities, regional cooperation, and bonds among Islamic nations."
The Discourse of Resistance; Grounds for the Civilizational Unity of the Islamic World
A member of the Guardian Council's clerical body, emphasizing the capacity of the Resistance discourse in shaping the future of the Islamic world, stated: "If we had managed in the past to form an interconnected and cohesive system based on the discourse of Resistance and the Islamic Revolution, today the conditions of the Islamic world would have been different, and even the Zionist regime would not have been able to find such a position in the region."
A member of the Supreme Council of Seminaries continued: "In such conditions, the Islamic Ummah could have reached its true position in the arena of global science, culture, and civilization and be present as an influential civilizational entity in global developments."
He stated regarding recent regional developments and conflicts: "Sometimes the perception is formed that a war has occurred, some bases in the region have been targeted, and if aggression is repeated, even stronger responses will be given; however, these developments should not be analyzed merely within the framework of military and security conflicts."
Regional Developments Can Become a Capital for Islamic Ummah Unity
The Director of Seminaries emphasized: "No one should think that these developments make the unity and integration of the Islamic Ummah difficult or impossible; on the contrary, these very developments can, if managed correctly, become a capital for the formation of a civilizational and fate-determining unity in the Islamic world."
Ayatollah Arafi noted: "What is happening in the region today can serve as grounds for rethinking the relations among Islamic countries and strengthening the sense of common identity among Muslim nations. From this perspective, regional developments are not merely a political or security issue, but can have deep cultural, social, intellectual, and civilizational dimensions."
The Necessity of Developing Scholarly Discussions in the Field of Proximity of Islamic Schools
He further emphasized the responsibility of the seminaries in laying the intellectual groundwork for the unity of the Islamic world, saying: "We must take greater steps in the philosophy of proximity, the theology of proximity, the jurisprudence of proximity, and the ethics of proximity, and simultaneously, serious and deeper movements must also be undertaken in the fields of philosophy, theology, and jurisprudence related to a 'Unified Islamic Ummah'."
He added: "Achieving Islamic unity is not possible merely through recommendations and slogans, but this goal requires scientific, intellectual, and theoretical backing, and in various scientific and intellectual disciplines, more serious measures and precise planning must be undertaken. The seminaries must be able to elucidate the theoretical foundations necessary for the convergence of the Islamic Ummah and provide scientific and up-to-date answers to the issues of the Islamic world in various jurisprudential, theological, philosophical, ethical, and social fields."
'Jurisprudence of Social Relations Among Muslims'; One of the New Research Areas
Ayatollah Arafi, pointing to the necessity of expanding the research domains of the seminaries, stated: "The seminary must produce theory in this path and, in new scientific and jurisprudential arenas, respond to the contemporary needs of society and the Islamic world. We require work and research in approximately 20 new jurisprudential domains, one of which is the 'Jurisprudence of Social Relations and Relations Among Muslims'."
The Director of Seminaries emphasized: "Issues related to relations among Muslims, the interaction of Islamic societies with one another, the manner of dealing with sectarian and social differences, and also the mechanisms for strengthening convergence among Muslims require deep and systematic jurisprudential and scientific examination."
Ayatollah Arafi concluded: "By entering these arenas more seriously, the seminaries, while responding to the new issues of the Islamic world, can provide the theoretical and scientific grounds necessary for strengthening the proximity of Islamic schools, the formation of a unified Islamic Ummah, and the movement of the Islamic world towards a new civilization."
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