Dr. Reza Gholami's speech Chairman of the First International Congress on Farabi and Islamic Culture and Civilization
| Post date: 2023/03/1 |
The following is the speech delivered by Hojjat al-Islam wal-Muslimin, Dr. Reza Gholami, the President of the First International Congress on Farabi on Islamic Culture and Civilization during the Congress' opening ceremony on March 10, 1401. The congress was held at the Institute of Cultural and Social Studies under the Ministry of Science, Research, and Technology in Farabi Hall.
In the name of God, the compassionate, the merciful.
To all the respected scholars, professors, and researchers who are present or joining virtually, I extend my warm greetings, courtesy, respect, and welcome to you all.
It is an honor for me and my colleagues at the Institute of Cultural and Social Studies to hold this significant congress with the trust of universities and research institutes with a long history and active in the field of Farabi studies.
Although Farabi's ideas hold great value in the world of wisdom, and its birthplace is the ancient and great land of Persians, this congress is the first international scientific event in Farabi studies held 44 years after the victory of the Islamic Revolution in Iran. Therefore, congratulations are in order.
Perhaps, for most of the audience, the question is what makes Farabi, who died almost a thousand and one hundred years ago, still considered a living figure in the history of knowledge. The fact is that the majority of Farabi's thoughts should be considered as a lot of good, which is given to the pious by the Almighty God, like bubbles from the humble fountain of nature-based wisdom. The Holy Quran says in Surah Baqarah, verse 269: "And whoever lacks wisdom will receive much good." This means that whoever is given wisdom by God has been given abundant good.
One of the main features of nature-based wisdom is its universality, transcendence, and transcendence, which is not specific to the thinker's religious and school affiliations but, above all, to the thinker's self-awareness and reliance on his nature and the effort to see. Keeping nature is related through self-cultivation and self-improvement.
The symmetry of Farabi's lifetime with the golden age of the Prophet's (pbuh) mission, as well as the life of the Prophet's (pbuh) Ahl al-Bayt, is a very important issue. The age of the Prophet and its continuation in the matter of guidance and presentation of the way by the successors to the right of the Prophet, has not only led to the formation of a great and unique revolution of the self, and the withdrawal of intellectual deposits from the mine of human existence, but also to the possession of unique revelation knowledge.
Farabi is certainly one of the rulers who has intelligently exposed himself to this soul-inspiring event. Apart from the truth of imparting wisdom to the pious, the universal character of naturalistic thinking and the affinity of Farabi's life with the spirit-giving revolution of the era of the Prophet of Islam (PBUH), which were mentioned, Farabi's intellectual genius cannot be easily overlooked. Farabi is not an ordinary person, but the possessor of a superior intelligence, creative and strong, who is able to dive into the depths of the ocean of thought, to be decades or even centuries ahead of himself.
Farabi succeeded in extracting the deeper layers of naturalist philosophy in the land of philosophy of that era, namely Greece, and then refining and polishing it with the help of connecting reason and revelation, not only preserving the philosophical heritage of mankind but also helping to establish the identity of the flow of philosophical thought in the Islamic world in a unique way.
Farabi's ideas are important because community thinking and cultural studies are considered to be the special features of his thought.
Farabi's rationalism not only had a positive impact on philosophy, but also on religion. It is evident that if the emphasis on wisdom and rational thinking weakens within religions, it creates a fertile ground for superstitions and delusions to spread, particularly among religious individuals. Rationalism serves as a significant barrier against this dangerous and destructive phenomenon in the religious culture, preventing the expansion of irrational beliefs.
How deeply has Farabi's thinking been studied thus far, may be the key to answering this significant question.
Despite centuries of scientific research and scholarship dedicated to Farabi's ideas, some of the deeper layers of his thoughts remain unexplored or have yet to be approached in a systematic manner.
I believe it is important to highlight the significance of adopting a systematic and organic approach towards Farabi's ideas. This approach could potentially unveil previously unexplored dimensions of his thoughts that have not received sufficient attention from Farabi scholars.
While hermeneutic reviews of Farabi's works and a proper comprehension of his scientific ecology are crucial for success in Farabi studies, the multitude of interpretations derived from his works, especially when viewed through various perspectives, could lead to the emergence of the new field of Farabi studies.
Understanding Farabi's world is crucial in comprehending his ideas. Successful researchers in Farabi studies need to be able to not only understand Farabi's world but also immerse themselves in it. One of the primary reasons for unreasonable expectations of Farabi may be due to a lack of comprehension of his world or the inability to rationalize it. Therefore, it is imperative to grasp the context in which Farabi's ideas were formed.
Followers of Farabi's ideas often question the validity of his criticisms. However, it is important to note that criticism, whether directed towards Farabi or any other philosopher or sage, is not necessarily unjustified. In fact, criticisms can often reveal weaknesses in an intellectual framework and bring attention to neglected areas. Even if the criticism results in small or significant shifts in the philosopher's ideas, it can contribute to the development of a more robust and nuanced intellectual foundation.
I believe that mythologizing Farabi and turning his ideas into taboos would not only fail to serve Farabi's thoughts but also weaken his ideas and obstruct the flow of Farabi's ideas in the scientific community. It is important to recognize that not all of Farabi's works hold the same scientific value and significance.
Despite the universality of many of Farabi's ideas and his naturalistic approach, it's important to remember that he was still a product of his time. Therefore, we cannot discount the fact that Farabi was influenced by the complex cultural, political, and economic conditions of the third century of the lunar Hijri. We must acknowledge that Farabi, like any other person, was prone to making mistakes and being forgetful. It is crucial to understand Farabi within the context of his era rather than considering him as a separate entity from it.
According to this description, it is essential that our interest in Farabi and the significance of his ideas should not solely revolve around criticizing his works. Furthermore, I am convinced that, apart from the parts of Farabi's thought that may be susceptible to criticism, a substantial portion of his ideas can withstand many critiques, even the most challenging ones. It is important to acknowledge that no idea is entirely immune to weaknesses.
The ultimate inquiry is, what relevance does Farabi hold for us today?
It may not be reasonable to question the effectiveness of ideas from different periods of human existence, including pre-modern and post-modern, which still resist and persist against criticism, as per the theory of spiritual evolution. What is undeniable is that any idea that contributes to the growth and advancement of knowledge also adds to the spiritual development of humanity and forms an essential and dynamic part of the evolution process. However, this questioning of the significance of Farabi's ideas not only fails to diminish their worth but also leads to a twofold utilization of his legacy.
Farabi's ideas offer a resurgence of deep worldviews that have been marginalized in modern times due to the increasing influence of utilitarianism and extreme pragmatism. It was a grave mistake to believe that human well-being and power could be achieved without contemplating the essence of existence and striving to understand it, which leads to human happiness. Farabi reminds us that cultural and civilizational communication, divorced from political interests, has been lost in today's world. However, such communication can effectively contribute to human dignity, based on freedom, justice, and moral values, and push society forward.
Furthermore, Farabi's legacy highlights the importance of rationality and evidence in both theoretical and practical aspects of individual and social life. Farabi strives to provide meaning and purpose to individual lives and aims to organize civil society based on human virtues, embodying the dignity of general reason and proof. Farabi's ideas continue to be relevant today as we face challenges of individual and societal organization and seek to establish a more just and virtuous world.
In summary, Farabi's ideas offer a way to transcend the limitations of modern-day thinking and provide a deeper understanding of the essence of human existence. His ideas also serve as a reminder of the importance of cultural and civilizational communication, away from political interests, in shaping human dignity and advancing society. Finally, Farabi's emphasis on reason and evidence-based thinking provides a solid foundation for individual and societal organization, emphasizing the importance of human virtues.
Farabi and his wise companions bestow a great gift upon the educated by bringing back self-centered thinking to human society, especially in the face of the modern world which has made human beings and human society excessively sensual, superficial, illusory, and worldly.
Farabi's thoughts offer us the opportunity to view the world through a different lens and provide a deeper understanding of human issues. Moreover, they can open new avenues to address these problems and find innovative solutions. It is important not to underestimate the potential impact of Farabi's ideas in this regard.
At the conclusion of my address, I would like to express my gratitude to all the esteemed professors, researchers, universities, research institutes, and other organizations that assisted the Institute of Cultural and Social Studies of the Ministry of Science, Research and Technology of the Republic of Azerbaijan in hosting this highly significant congress. Thank you all very much for your contributions.
I would like to express my heartfelt gratitude to the scientific committee of the congress and the scientific secretary, Dr. Reza Mahoozi, for his outstanding efforts in organizing this important event.
The World Farabi Congress received contributions from esteemed researchers from diverse countries, who graciously accepted the invitation and submitted valuable articles for the congress. These submissions included works from numerous experienced and elite Farabi scholars from around the world. I express my sincere appreciation and gratitude to all these professors and researchers.
I wish to extend my heartfelt gratitude to the esteemed philosopher and scholar Ayatollah Grand Ayatollah Javadi Amoli for gracing our congress with his presence and sending us his insightful and detailed message. His contribution has added immense value to our gathering and we are truly honored by his participation.
The Ministry of Science, Research and Technology of the Republic of Azerbaijan organized this congress as its first initiative to follow the guidance of Ayatollah Khamenei, the Supreme Leader of the Islamic Revolution, on the formation of a joint committee between Iran and Kazakhstan for Farabi studies.
I hope that the second International Congress on Farabi, focusing on Islamic Culture and Civilization, will be held in the Republic of Kazakhstan, as emphasized by Dr. Zulfigol, the Honorable Minister of Science, Research and Technology of the Republic of Iran, in his message to the Congress.
The "World Congress on Farabi, Islamic Culture and Civilization" is expected to open new avenues for the critical examination of Farabi's ideas in universities and research institutes around the world. It is hoped that this congress will pave the way for the publication of many new scholarly works in the field of Farabi studies.
Wa alaikum assalam wa rahmatullahi wa barakatuh.
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