Hojjat-ol-Eslam Khosrowpanah began his remarks by expressing gratitude to the Government of India for its support of the Persian language. He also thanked the Chancellor of Maulana Azad University, the faculty and students of the university for facilitating this dialogue, as well as the Saadi Foundation, the Cultural Attaché of the Islamic Republic of Iran, and the Consulate General of the Islamic Republic of Iran in Hyderabad for their contributions to organizing this "Wisdom-Based" session.

 

The Secretary then outlined the five defining traits of Daei al-Islam, beginning with his role as a "Seminary Scholar." Daei al-Islam studied Persian and Arabic literature, logic, philosophy, jurisprudence, principles of jurisprudence, mathematics, geometry, astronomy, and geography in cities such as Amol, Tehran, and Isfahan. Additionally, he engaged in studies of other languages like English and Sanskrit, ancient Iranian history, and poetry.

 

The second characteristic highlighted was Daei al-Islam's **logical and ethical defense of Islam.** Referring to his debates with Christian scholars, Hojjat-ol-Eslam Khosrowpanah noted that Daei al-Islam participated in these discussions with patience, ethics, and respect. Examples of his rational approach were cited from publications in journals such as *Al-Islam* and *Da'wat al-Islam,* which showcased his expertise in Islamic studies and his ability to defend Islam through reasoned arguments.

 

The third trait described was Daei al-Islam's role as a "problem-solving researcher." Drawing on Shia narratives about the "scholar of the era," Hojjat-ol-Eslam Khosrowpanah characterized Daei al-Islam as an intellectual who addressed the challenges of his time. His translation of *The History of Nader Shah* was cited as an example of not only translation but also critique, particularly of Western Orientalist views on Iran. This work aimed to introduce Iran to the world and counter negative stereotypes propagated by Orientalists.

 

Hojjat-ol-Eslam Khosrowpanah further referenced other works by Daei al-Islam, including Iqbal and Poetry, Mystical Poetry, Simple Writing for Public Education, and articles on topics such as the Gospel of Barnabas, Zoroastrianism, and the translation of the Vendidad (a section of the Avesta). These works demonstrated Daei al-Islam's engagement with contemporary issues and his commitment to scholarly research.

 

The fourth characteristic discussed was Daei al-Islam's focus on resolving two critical concerns: the decline of Muslims and the relationship between Islam and modernity. Hojjat-ol-Eslam Khosrowpanah emphasized Daei al-Islam's strong opposition to removing Arabic words from the Persian language, viewing this as a civilizational issue. He also rejected proposals to devalue or alter the Persian script and opposed both extreme modernism and traditionalism resistant to innovation. Instead, Daei al-Islam advocated for moderation, supporting constitutional governance and explaining how Islam and modernity could coexist harmoniously.

 

He underscored the importance of maintaining cultural continuity through language, warning that severing ties with heritage while embracing modern civilization would lead to perpetual dependency.

 

Finally, the fifth characteristic highlighted was Daei al-Islam's **monotheistic worldview.** Quoting one of his poems, Hojjat-ol-Eslam Khosrowpanah emphasized his divine and monotheistic perspective, showcasing his spiritual depth.

 

In conclusion, the Secretary of the Supreme Council of the Cultural Revolution stressed the significance of Daei al-Islam's personality and thought, describing him as a highly influential figure in contemporary Iranian history and the Islamic world. This visit underscored the enduring cultural and academic ties between Iran and India, reinforcing mutual respect and collaboration.