Ayatollah Seyyed Ebrahim Raeisi, at this conference, which was held today on Thursday, October 6th, attended by about one thousand activists of enjoining good and forbidding wrong of Mashhad in the Razavi Holy Shrine Hall of Wilayat introduced one of the hegemony’s strategies against Muslims, to measure their sensitivity over the wrongdoings and stated, “It is very important for hegemony to know and measure the degree of motivation, sensitivity, behavior, and the reaction of Muslims against a wrongdoing. Because with this measure, it can set its future plans based on type of the response, quality, and quantity of the reaction of Muslims.”
“A paid pen, insults the sacred realm of the Prophet (S.A.W.) to see Muslims reaction. If the Muslim community showed a serious reaction, he will not repeat the offense, but if there is no sensitivity, he goes a step further” Member of the Supreme Council of Khorasan Seminary continued.
“Today, if the Muslim community does not react against the crimes of House of Saud as the tail of hegemony in the region, it means the Muslim community is asleep. Crimes against Muslims, desecration of the Quran, mosque and arresting or killing the people and active leaders of the Islamic countries and so on, are the events against which the Islamic community should not remain silent” Member of the Assembly of Experts said, stating that today the most pretentious hegemony’s oppression against humanity, is crime against the oppressed people of Palestine and Yemen.
He called the silence of a Muslim against the wrongdoings and oppression strongly rejected, and by stating that in Ashura Prayer, those who oppressed, and those who consented to the oppression by their silence are cursed, said, “In the year 61 AH, the Umayyad government, first measured the sensitivity. If the community reacted to the violation of the household of the Apostle of God (S.A.W.) sanctum, the grandson of the Prophet (S.A.W.) would not be oppressed this way, and the tragedy of Ashura would not happen.”
“Today, the enemy with minimization of the wrongdoings is trying to desensitize the community. The biggest tragedies in history, and large deviations that we are facing today, have their roots in events some considered unimportant. In the early days of Islam, some also called the roaring of Hazrat Zeynab (S.A.) in the event of Saqifah, a roar for a small subject” Custodian of Astan Quds Razavi said, outlining the sensitivity measuring and desensitization as two strategies of hegemony coping with the Muslim community.
“If our community does not react to divine do’s and don’ts, we will have a dead community, which take the steps in line with hegemony objectives. Enjoining good and forbidding wrong, as an important principle, guarantees the health of the community” he asserted, stressing the greatest sin as underestimating a sin.
Imam Reza (A.S.), the Greatest Inviter to Good and Inhibitor of Wrong
Ayatollah Raeisi, in another part of his speech, pointing to “we testify that you performed prayer, charity and endowment to their best. You are the inviter to good and the inhibitor of the wrong” in the prayer of Imam Reza (A.S.), said, “Imam Ali ibn Musa al-Reza (A.S.) is the greatest inviter to good and inhibitor of wrong in all the world, and a prominent model for those responsible for enjoining the good and forbidding the wrong in all history, and pilgrims in the prayer of this magnanimous Imam testify to this fact.”
“The Prophets and the Infallible Imams (A.S.) came to transcend the human beings, in a manner in which human can form happiness and heavens, with a divine life for themselves” he added.
“Enjoining to the good and forbidding the wrong and wickedness, is the duty of all social classes of the community in an Islamic nation. All people, should have a spirit of responsibility in the Islamic community” Member of the Assembly of Experts said, stressing that enjoining good and forbidding wrong, demands the supervision and responsibility of everyone.
“A society in which the morale of inviting to good and forbidding the wrong does not exist, is like a soulless and lifeless human that you will not see any reaction from by any accident around him” he said, stating that in the traditions, a community which leaves the enjoining to good and forbidding the wrong, is compared to a lifeless and a dead one.
Member of the Supreme Council of the Islamic Seminary of Khorasan, called the Islamic culture as the culture of “you are all responsible, not only the leaders” and said, “Is it possible that an Islamic community to be indifferent to the sins and divine forbidden deeds? Certainly, realization of enjoining the good and forbidding the wrong, demands the general responsibility.
The Need for Public Oversight in Terms of Enjoining Good and Forbidding Wrong
Grand Custodian of Astan Quds Razavi, emphasizing the need for public oversight of people, in terms of enjoining good and forbidding wrong, said, “The loss of the feeling of people toward the issues, abandoning the good and doing the wrong is the origin of the decadence of a community, and this sense of responsibility should be created in all stratums of community.”
“The judge does not issue a judgment at will, but through being appointed by a fully qualified jurisconsult and the legal status can deliver judgment over the life of people” he enunciated, comparing the issue of enjoining good and forbidding wrong with judgment.
“These characteristics should be there for inviters to the good and inhibitors of the wrong. Enjoining good and forbidding wrong, should only be for God and who does it, should not be affected even by his ego, and they must only work for God” he reiterated, remarking that knowing the verdict, knowledge to the subject, and being impartial, are the main pillars of judgment.
At the beginning of the meeting, Seyyed Abdullah Erjaee:; the Secretary of enjoining the good and forbidding the wrong staff of Khorasan Razavi gave a speech and said, “Before Protection Act of inviters to good and inhibitors of the wrong, a number of believers spontaneously, conducted the two divine duty of enjoining good and forbidding wrong in the vicinity of the shrine and across the holy city of Mashhad. After the appropriation of this law, and by virtue of Article 16 of the enjoining good and forbidding the wrong staff, have the duty of organizing and supporting inviters and inhibitors.”