Clergy and Leadership

Clergy and Leadership

Bibliographic Information:

• Main Entry: Nikoonam, Mohammadreza, 1327-.
• Title and Creator: Clergy and Leadership / Nikoonam.
• Publication Details: Islamshahr: Sobhe Farda Publications, 1393.
• Physical Description: 84 pages; 5.9 × 19 cm.
• ISBN: 978-600-7347-60-7.
• Cataloguing Status: FIPA
• Notes: Previous edition: “Zohour-e Shafaq”, 1386.
• Edition: Second edition.
• Notes: Includes a bibliography.
• Subject: Clergy, Islamic leadership.
• Library of Congress Classification: BP223/8/N76R9 1393.
• Dewey Classification: 297/45.
• National Bibliography Number: 3680635.

Preface

Praise be to Allah, the Lord of the worlds, and peace and blessings upon Muhammad and his pure family, and may everlasting curse be upon all their enemies.

Reflecting upon the growth and advancement of the Muslim community and the appropriate strategies for it occupies the mind and thoughts of every Muslim.

In this book, the author identifies the fundamental root of progress and excellence for Muslims as the organization of the clergy, and argues that only the clergy are worthy of the position of leadership and guiding the storm-tossed ship of the Islamic community in the present age.

However, how can the clergy be organized, and what structure would make them worthy of the position of leadership and guidance as the heirs to the prophetic role?

This work presents a comprehensive plan in this regard, highlighting two essential qualities for the “clergy” and “scholars”: one is that the clergy must be knowledgeable and aware of Islamic issues, rulings, and religious beliefs, and the other is that they must be just and pious.

The principles of “self-sacrifice and forgiveness”, “non-materialism”, and “unity” form the three fundamental pillars for organizing the clergy, which this work discusses in detail.

And the last of our prayers is that all praise is due to Allah, the Lord of the worlds.

Clergy and Leadership

For any thoughtful Muslim, the question of what can lead to the advancement and growth of Islam and Shia in the world, or at least in Iran, and what strategies should be adopted to progress Islam and the Holy Qur’an is ever-present. What actions must be taken to liberate the bewildered Muslim community from the quagmire of deprivation?

It seems that with utmost clarity and decisiveness, it must be stated: the only factor for achieving this victory and realizing this hope is “the clergy,” and nothing else. Only the clergy can be the driving force behind the spread of Islam and the expression of the truths of the Holy Qur’an, and only they in the present society can take charge of leadership and, at the very least, lead the Shia community. For the capacity to do so is solely within the clergy, and the banner of leadership is only fit for them, for they are the true heirs of the Prophets and Divine leaders. One could say that the only reason for the victory of Shia and Muslims throughout history has been the “leadership of the clergy.”

But who exactly is a cleric, and what characteristics define them? How can this institution be identified, so that the heavy burden of Islam and the Muslims can be entrusted to it? Can one accept its leadership without understanding its nature and qualities? Never! No reasonable person would entrust the leadership of a community under the banner of an unknown entity. Therefore, before anything else, the clergy must be understood in all its internal and external characteristics, and its role should be introduced so that the Islamic community can be fully informed about the clergy’s organization.

Understanding the clergy is linked to two broad historical and social topics: first, the historical and social position of the clergy over a thousand years, and secondly, the current position of the clergy in the present era, along with their thoughts and actions in terms of lifestyle and their interaction with the external world. Both of these issues must be addressed thoroughly, so that the present generation becomes aware of the distinctive features of this group, and their strengths and weaknesses become clear, helping to dispel any ambiguities or inconsistencies in concepts and examples.

The Clergy of a Thousand Years

Firstly, it must be said that the survival of Islam and Shia throughout history is owed to the tireless efforts of the clergy. Their relentless work in the scientific realm and their clarification of the principles of the Qur’an and Islamic sciences have saved the religion from stagnation and lethargy, allowing its continuation. Their efforts in guiding the people and educating capable and skilled students have been significant steps for the dignity and survival of Islam. Without the clergy and their lofty thoughts throughout the past millennium, Islam could never have avoided the distortion attempts of the manipulators and the grasp of the colonizers, and it would have ended up like other religions, subject to distortion and deviation. Thus, the entire thousand-year history of the clergy can be summarized in two short points: one, the defense of the faith with utmost sincerity, and two, many shortcomings in the political thoughts of Islam. A thorough examination must be conducted in both areas, with the positive aspects serving as a model for the future clergy, and the negative aspects needing to be eradicated from the clergy community.

Therefore, researchers must undertake extensive and detailed study and investigation into the glorious and fascinating history of the clergy, in order to glean insights from their thoughts in all directions. Although this work is extremely necessary, we currently do not have the time for it, as the opportunity to study the “history of the past” is no longer available to us, because time is short and the road is long. We must address this task at the appropriate time and with the right opportunities.

First, before understanding the history of the clergy, it is necessary to examine their current status. The present condition of the clergy in the contemporary era must be explored, various contrasting opinions about it must be expressed, and differing interpretations of it must be reviewed. Through the words of all, the truths and shortcomings of the clergy should be clarified, providing a path for overcoming their problems. This leads to the question of how one can come to know the existing clergy and become familiar with their characteristics.

Two Opposing Views

Some modernists view the clergy as an agent of reaction and superstition. They claim that the clergy’s disarray exceeds description, and that with all the disorder they have within their own community, they can never be of any use to society or Shia. They assert that superstition, perpetuated by the clergy, betrays the people. In their view, what need is there for the clergy? They consider them to be hindrances to the public, and despite their supposed guidance, they have failed to make any progress and have had a negative impact. The instability of society stems from them, and with them, people neither achieve success in this world nor a good afterlife. Therefore, the downfall of Islam and Muslims is inevitable.

On the other hand, a group of generally simple and faithful people, without any duplicity, argue: based on reason and experience, it has been proven that every idea or doctrine requires a competent guide and executor who is thoroughly familiar with the idea and doctrine. If Islam is to be the religion of a community, it cannot be accomplished without the clergy. Only the clergy and Islamic scholars are capable of this, for they are the heirs of the prophets and the teachers of the Holy Qur’an and the faith.

It follows from this statement two clear conclusions: first, that no one other than the clergy can claim to know the religion, unless they convey something from them, and anyone who presents something as a new religious doctrine without them has no scientific or practical legitimacy and is outside the realm of religion. Second, if the clergy are absent, nothing remains of Islam, and Muslims will never succeed without the clergy’s leadership. If one day the clergy becomes corrupted, the defeat of Islam and Muslims will be inevitable, and Islam and Muslims will no longer have a real existence. The success of Muslims depends on the success of the clergy, and the existence of the clergy represents the life of Islam, its propagation, and the message of the Holy Qur’an.

Conclusion

These two opposing views on the clergy and scholars in our current society are clearly visible, and ignoring or brushing them aside is naive and deceptive. There are other opinions, but they all stem from these two views.

It is necessary to address this issue impartially, without bias or animosity, so that steps can be taken to advance truth and bring people closer together in understanding, ultimately freeing them from the chains of colonialism, exploitation, ignorance, and confusion.

Both views lie at an extreme and neither presents an accurate portrayal of the clergy. Each of them presents part of the truth, but they are influenced by animosity and bias, which hinders understanding and prevents meaningful solutions from emerging.

There is no doubt or dispute regarding the fact that, after the infallible Imams (peace be upon them), the clergy have been the only leaders and guides for the Shia throughout their lives. Scholars have been the sole agents in conveying the religion and its teachings, and any doubt in this matter is comparable to a doubt about the very foundations of Islam and the Holy Qur’an, which is far from the disposition of an impartial Muslim.

However, this important truth should not make us oblivious to the disarray within the clergy and seminaries, and the intellectual, social, moral, and doctrinal deficiencies, as well as the ideological differences and the multiplicity of views, that exist among them, leading to the decline of the clergy.

It is true that a scholar or cleric’s role is to preach the religion and remind people of God; however, we should not overlook the faults and mistakes, whether intentional or accidental, of some of them, which reflect a lack of faith and action.

(22)

The assertion that “there is no need for the clergy” is entirely false and incorrect. Can one imagine an Islamic society without scholars and clerics? And can one manage a school or a class without a teacher? Although it is true that some clerics, under the guise of this noble and divine role, have committed serious deviations, causing a weakening of faith and deviation among the people and the believers, this judgment should not be applied to the clergy as a whole.

The claim that the clergy only promote their own interests and seek material and worldly needs is a flawed and misleading view, which cannot be applied to the clergy in general, and should only be accepted as a particular, isolated case. It is true that a small number of clerics may have grossly abused the dignity and sanctity of their position, but this does not apply to the entire clergy. Indeed, many of them have transcended poverty and exemplify asceticism and contentment. Furthermore, it must be acknowledged that after fourteen centuries of Islam, the legacy of the clergy is all that remains.

(23)

When we compare the diligent work of the clergy, with their modest resources — no matter how limited they may be — we see that their cost and productivity are incomparable. Despite being among the hardest-working and most productive groups in society, they are also among the least consuming. It is a matter of pride and joy to say that, even though the clergy are the intellectual leaders of the Islamic community, they require no more financial resources than the humblest classes of society. Here, the community and Muslims must be alert to the distortion of the facts by the enemies of God, who, while seeing the world and all of its wealth as their right to enjoy excessively, denounce the clergy as “parasites.” They do so because the impact of the clergy on their extravagant and illicit pleasures is more than they can bear.

Of course, it should be noted that the livelihood of an individual is necessary for their survival, and this is something that has been legitimately established by the faith of the Shia. This right, however, is not in exchange for their hard work and efforts but rather is necessary for the continuation of a normal life for themselves and their families, with no room for excess, waste, or extravagance. Generally speaking, the issue of livelihood must not overshadow the primary goals of the clergy; the main factor behind success in the pursuit of knowledge is peace of mind, and if this problem is not resolved, there will be no room for leisure to address religious issues and societal problems. Thus, it is clear that their failure in this regard leads to the clergy’s failure in other areas, and their failure results in the stagnation of society.

(24)

What is expected of scholars and the clergy is that they should live modestly, maintaining a balance for themselves and their families, without indulging in excess, which would be a violation of public funds, nor denying themselves to such an extent that it leads to the suffering and decline of their families and children.

Unfortunately, deviations are found, to varying degrees, within the clergy. Although many follow the straight path and perform their duties, some take a wrong turn, while others adopt an extreme attitude of restraint. The first group is often blinded by negligence, and the second group faces moral decay. The first group finds that their head of household, despite being learned and wearing the turban, is “deviant” and treats others unfairly. This leads to negligence and wastefulness in their families, who then begin to lose faith in the religious leadership, as they find that their head of the household, whom they thought was righteous, is not an example of virtue.

(25)

However, when a scholar impoverishes his family to an extreme, even though the family may believe in the “honesty” and purity of their scholar or head of the household, this excessive hardship and poverty can lead them to feelings of resentment, humiliation, and a sense of inadequacy, which poses a serious risk. Every scholar and cleric should adopt a balanced approach to life, maintaining neither excess nor unreasonable deprivation, although it is undoubtedly challenging to determine and implement this balance.

It is important to note that a moderate and ordinary lifestyle is the duty of a scholar and does not relate to the extreme state of poverty or asceticism, which is a different position altogether. This approach, when possible, is highly commendable, and it is a higher standard than ordinary duties that we are not discussing here.

The noteworthy point is that the excessive consumption of some or the relatively modest consumption of many clergy is frequently discussed and scrutinised, while the significant poverty and contentment of other members of the clergy are often overlooked. It is not commonly acknowledged that within the clergy, there are those who are “parasites,” others who are “non-parasites,” and even others who “consume nothing.” Those who are involved in this matter, or who have experienced it, understand well how a person may reach a point where they “consume nothing.” This is a concept difficult to explain, and those who are “well-fed” are unable to grasp it.

(26)

Following the lengthy discussion on the clergy’s role in preaching, it becomes clear that the claim that “the clergy face many hardships and misfortunes” is correct; however, the statement that “Muslims can remain enlightened, victorious, or at least intact without the clergy and scholars” is a deeply flawed and incorrect assertion, which can only arise from ignorance or deceit.

The clergy are not just individuals.

The clergy are not individuals but a broader framework; they embody the intellectual and spiritual leadership of Islam, which is manifested through individuals. The clergy represent the ideological and religious leadership of Islam, with different members of the community contributing to it in unique ways.

From the beginning of their lives, some of the best children of Shia, regardless of age, intellectual background, or family upbringing, are nurtured in this intellectual and religious tradition, each one acquiring religious knowledge based on their capacities and influenced by their familial environment, social conditions, and hereditary factors.

It is clear that, depending on their capabilities, they may absorb various degrees of Islamic knowledge and form differing beliefs, influenced by their environment. Some individuals will be brave, others will be fearful; some will strive for the afterlife, while others will pursue worldly gain. Some will engage in research, while others will seek a life of asceticism, and some may not even have the ability to achieve these and will choose other paths.

(29)

The clergy consist of different individuals, many of whom are virtuous and committed members of the pious and devout community. However, occasionally, unqualified individuals may find themselves in this role unintentionally, or without proper guidance, contributing nothing but harm to themselves and others, particularly to religion.

In this respect, it is the responsibility of scholars, their families, and the wider community to ensure that only those who are qualified and suitable for this role are included in the clergy, and that these individuals undergo rigorous scrutiny.

(30)

A significant challenge lies in the fact that among the clergy, there is a wide range of temperaments and moral qualities. It is not unusual for individuals to exhibit both commendable and reprehensible traits simultaneously. Some may serve others but also betray them; they may express love for Islam while being ill-tempered; they may be diligent yet materialistic; they may seek divine closeness one moment, and fall into hypocrisy the next. Some are wise, others negligent, some are steadfast while others are susceptible to sin.

(31)

These contradictions make it difficult to categorise an individual as a true representative of the clergy or to determine whether their thoughts align with the principles of religious leadership.

The terms “scholar,” “preacher,” “dervish,” “cleric,” “Sheikh,” “Hujjat al-Islam,” “Ayatollah,” “Mujtahid,” “Marja,” and other similar titles, although used frequently, do not fully capture the essence of this group. The historical and doctrinal challenges faced by the clergy have led to such terms being misapplied and misunderstood. These labels fail to adequately represent the intellectual and spiritual trajectory of the clergy, as individuals within this group vary greatly in their qualities and actions.

(32)

While some are truly virtuous and noble, others, both in the past and present, are deeply flawed. In between, there are many whose qualities are mixed—some are neither exemplary nor terrible but possess a combination of strengths and weaknesses.

The real question remains: how can we identify a true scholar, and how can the clergy attain the necessary qualifications to lead? What steps must be taken to ensure that they fulfil their role adequately, without the distortions and shortcomings that mar their image and hinder their progress?

(33)

Without Islam, salvation is impossible; however, Islam without scholars and clerics is equivalent to disbelief. Yet, many in our society cannot tolerate the shortcomings of the clergy, and these deficiencies are not easily excused. So, what should be done? Should we abandon Islam or continue to follow it without scholars? Or, as has been the case, should we tolerate their deficiencies and shortcomings? It is clear that none of these three solutions is viable, and a more fundamental approach is needed.

Before proposing a complete plan or practical solution, it is essential to address two key issues. First, what is the meaning of “scholar,” and second, how should a scholar be chosen to lead and represent their community?

First Topic: Conflict with Enemies

It must first be acknowledged that since the inception of the clergy and up to the present day, this group has continuously and consistently been subjected to numerous enemies and ignorant, quasi-Islamic or non-Islamic sects. The world-dominating superpowers and international colonialists, ranging from churches, monasteries, and synagogues to worldly rulers and backward exploiters of both the East and West, have always been in ambush, targeting the ever-vulnerable Shia clergy. They have never refrained from launching relentless and devilish attacks against this group, nor have they spared a moment in their efforts. The malevolent have never given the clergy a respite to focus on its organisational structure or reflect on its chaotic state and put things in order.

The clergy has constantly been engaged in war, struggle, and conflict with the agents of the Devil. At times, it has fought against worldly rulers; at other times, it has defended the faith and its principles against irreligious and mercenary religious charlatans, or engaged in combat with both the educated enemies and exploiters, and at times found itself surrounded by ignorant and misguided allies. Whenever the clergy has sought to take a breath or reflect on its own situation, a fresh assault from a newly invigorated enemy, under a new pretext, has begun, keeping the clergy occupied and distracted.

Public fairness and the awakened conscience admit that despite all these enemies and conflicts, the clergy, in addition to being able to position itself as a formidable force against the superpowers, monarchs, and kings throughout history, has time and again risen single-handedly to confront all injustices, suppressing them. Despite this, it has managed to maintain its existence and presence in the historical narrative and in the hearts of the people. This is a source of great amazement and awe, and indeed, a miracle that no reasonable person would expect to surpass. Throughout history, every group or ideology that has opposed the faith and entered the arena of monotheism has faced the clergy as its adversary. Even when the clergy did not have the strength to withstand the severe blows of the enemy, it endured them, eventually burying the enemy in the grave of isolation and annihilation, removing it from the scene.

Therefore, the clergy must be granted the right to explain that many of its shortcomings, rather than arising from deliberate motives, have been the result of historical consequences and natural challenges. The success of this group, which has had no organisational backing and has only relied on divine support, but has still managed to prevail over all the forces of evil and maintain its position, can only be understood as a miracle and as a legacy of the Imamate and the Prophets.

Throughout history, no worldly ruler, with all their power and resources, has managed to stay in the scene for long. At any given time, they have introduced themselves in new forms and faces, but it is only the clergy that, without any equipment or resources, has managed to maintain its existence and identity throughout its history, under the banner of faith, with a consistent and stable appearance. This clearly demonstrates the divine assistance and the connection of this system with revelation and prophecy, which, in terms of human appearance and thought, should have perished long ago.

Thus, one must not attack the clergy. What wrong have they committed, or what unforgivable sin have they perpetrated? Which group has managed to remain in the scene, make progress, and always occupy the hearts and minds of the people, governing over them?

Despite all its internal and external disorders, the clergy has brought Islam and Shia to this point, and is the reason for the preservation of the Holy Quran and the concept of Imamate. Despite all its struggles and the deviations of some pseudo-clerics, as well as the external nonsense always associated with them, the clergy has managed to remain the leader of Muslims. Even though this institution suffers from many shortcomings, it has achieved something that no other institution, except the Prophets, could accomplish. After the Prophets and the infallible Imams (peace be upon them), only the clergy and scholars have borne the banner of faith and the responsibility of preaching revelation, continuously leading society and the people. The clergy has managed, throughout history, to raise the cry of “Woe to justice” and “Woe to Islam” across the world, filling the heavens and earth with the voice of truth. This great group, with these qualities, has been able to engage in the battle against all the devilish forces of history, overcoming them and, unceasingly, serving as the spine against gold, power, and deceit. No group or class, with all their resources, has been able to preserve their dignity and status with such strength and permanence anywhere in the world and remain at the helm of the Islamic world.

The shortcomings and deficiencies of the clergy are the primary reason why Islam has not yet been realised worldwide. Had these deficiencies not existed, the clergy would have already fulfilled the motto “Islam shall prevail and nothing will prevail over it” across the globe. Today, if society and the clergy have not been able to witness the eradication of oppression and tyranny, one of the reasons for this can be attributed to the shortcomings of the clergy. However, many of these issues have deep historical and inevitable roots, which does not mean that this group has not done anything or that its existence is unnecessary. It is unjust, driven by malice and viciousness, to claim that the clergy is essentially unnecessary. Those who know well what the state of the world would be like if the clergy did not exist today, cannot honestly assert such a statement.

Thus, it must be said that these miraculous and awe-inspiring effects are the result of the clergy’s unique qualities. If one day humanity can witness the organisation of the clergy and overcome its shortcomings, all Muslims will bury the tyranny, ignorance, and servitude to anything other than God.

It must also be noted that the clergy is not the sole cause of the backwardness of humanity and Muslims. The reasons for the relative failure of the theists, the Prophets, and the Muslims, particularly after the passing of the Prophet Muhammad (peace be upon him), must also be considered. It would be unjust to blame the clergy entirely for any lack of success. In response to those who hold such misguided views, it must be said: If scholars err, then why did the Prophets not eradicate oppression and injustice? Why did Imam Ali (peace be upon him) fail to prevent the deviation of Islam after the Prophet’s passing? Why were the infallible Imams (peace be upon them) unable to resolve matters? One cannot simply point fingers at the clergy as the sole cause of failure, for if the clergy is to be blamed, the same reasoning would apply to the Prophets. Since all believers regard the Prophets as infallible and free from error, the cause of failure must lie elsewhere. This is not to assert that scholars are infallible, but rather to highlight that the clergy is not the sole cause of the failure of Muslims. Further exploration is needed to identify other causes and to review historical factors that led to failure, so that the real culprits can be identified and a genuine revolution can take place in the world. This, in fact, is the ultimate goal and aspiration of the Shia, and should they fail to bring it about, the awaited rise of Imam Mahdi (may Allah hasten his reappearance) will eventually solve the fundamental problem of the world and humanity, and bring all the tyrants to justice.

Second Topic: Shortcomings

Although the clergy has provided extensive services to society and has guided Muslims throughout history, this is not enough, and it must prepare itself to lead the human community. The first step in this process is addressing the deficiencies within the clergy. In today’s advanced world, the clergy, who hold leadership over society, can no longer afford to be disorganised, witnessing continual failures while hoping for future successes. Victory must be created, and factors of failure must be avoided and eliminated. In a world whose structure is centred on organisation, order, and examination, progress cannot be achieved through disorder and chaos. Efforts must be made to design a path for the community, and a way forward for the Muslim ummah, while avoiding these pitfalls.

At this point, the question arises: What must be done? What is the duty? What is the public interest? The only answer that can bring humanity to the highest level of happiness and well-being is that Islam must spread globally and be liberated from the claws of power and greed. It must benefit from the fountain of honesty, truth, and justice inherent in Islam. However, the clergy, in its present state of disarray, cannot fulfil its leadership role in the world securely or responsibly. The Shia can no longer tolerate further failures, and Muslims are no longer willing to endure unnatural defeats. The world must be treated seriously, and the groundwork for the hereafter must be laid within this world, while the enemies of the faith must be pursued seriously, not left to the day of reckoning.

At present, the clergy requires more than anything else the design and strategic thinking of a skilled and enlightened theorist, someone who understands both the present and the future of society. A comprehensive plan must be presented to resolve the core issue of society, which is the deficiencies within the clergy.

Now is the time for every thoughtful and concerned individual to engage in brainstorming, planning, and preparation, in order to address this fundamental problem of the clergy’s organisation and leadership. The clergy must be equipped and prepared to lead the society in the face of all the forces of disbelief.

(58)

It would be better to let time pass and, in doing so, abandon the pursuits of fashion and appearance, continuing with a life of comfort and peace within the Islamic way of living, adorned with tranquility and elegance; for, as the saying goes, “One cannot both swallow dates and God in silence at the same time.”

Any scholar who entertains such thoughts must realise that they will be left behind both in this world and the next, for their world will be despised by the poor, while their hereafter will align with that of the worldly. Indeed, such worldliness is not only harmful and dangerous for scholars and clerics, but it is also unsuitable for any committed Muslim, a point which we do not need to elaborate upon.

The plan outlined here is: A life focused on worldly matters is not appropriate for any committed Muslim, and every claimant to knowledge must, in thought and practice, avoid such a life. A cleric must not make his worldliness a reason for others to flee from religion. Certainly, anyone who is able to forsake the outward trappings of this world, who can pass over its permissible pleasures, and dedicate themselves to the religion, becoming a true messenger of faith, must follow this path, as it is a necessity for the worthy individual.

(59)

In this context, many difficult issues arise, with countless tests and trials, from which escaping them is not only hard but also pleasurable and beautiful. It is incumbent upon every student of Islamic sciences to test themselves before entering into the clerical life and beginning their studies, to assess whether they love adornments and seek the world, or if they desire comfort and are disturbed by hardship and scarcity. If this is the case, they should never wish for the path to truth and should not place themselves on this journey, as they would lose their reward and place the reputation of the faith at risk. However, if they are indeed warriors who can endure hardships, who do not think of worldliness, they may continue their studies.

(60)

After the initial phase of life, when starting a family and living in marriage, one must again test themselves and the person they wish to take as their life partner. They must determine whether their future spouse is attached to worldly pursuits and desires, or not. If they are, they should excuse them, for they will become an obstacle and cause their deviation. Just as the noble Prophet (peace be upon him) was commanded by God Almighty to deliver a message to his wives: whoever desires the world should leave him and pursue their worldly desires, but whoever desires him must speak little of the world.

If a scholar does not subject himself or his spouse to such a test, they must know that this woman will become a hindrance to their path, and they will not be able to continue the path of the prophets. As they try to fulfill their spouse’s desires, time will slip away, and they will become consumed by worldly matters.

Becoming a scholar comes with many difficulties. One must turn away from many permissible matters and be able to bear the abandonment of such permissible indulgences. Otherwise, they should not pursue this path and should choose another. The path of scholarship is one of difficulty, hardship, and effort, whereas other paths can be joined with ease, worldliness, and laziness.

One cannot approach this door with a desire for the world. Even if only a single day remains in their life, their hidden essence will be revealed, and it will put the dignity of religion, piety, attire, and clerical identity in jeopardy, leading them to fall into punishment.

Many of the evils within the clergy and the desires of their soul are rooted in their attachment to materialism, and most deficiencies stem from this weakness. If a scholar does not nurture worldly attachments in their heart, they can easily overcome many other problems and free themselves from numerous vices and corruptions. This is because they no longer need the world to fuel deceit, trickery, and many moral failings. Once they free themselves from its lawful aspects, they are no longer ensnared by its unlawful elements.

(61)

At this point, there is no need to speak further, for anyone who is a slave to the world and entangled in its desires knows this problem well. A scholar understands this even better because they have experienced it themselves and know that the bondage of the world brings the servitude of Satan, diminishing the chances of truly serving God.

One of the heads of SAVAK once said: “We do not fear the clergy and the mullahs because, like us and everyone else, you have become attached to the world. There was a time when we feared you because the world did not seem dear to you, nor did you care about a lavish and comfortable life. You were safe from its clutches, living with contentment and patience. But today, the clergy should no longer be feared. Fighting against you is as easy as fighting against anyone else. By endangering your interests, one can make you submit unconditionally to the regime, without needing to torture or employ any other means.”

Although this statement, while affecting some, emanates from a corrupt mindset and reveals the person’s ill nature, it implies that all clergy are the same, lacking any insight into the deeper truths of good individuals. They fail to see that among the clergy today, there are many individuals whose actions and ethics surpass those of the righteous, and if I were not cautious, I would say that, among the clergy at any time, there are individuals who have captivated many of the prophets through their deeds and character.

The Principle of Non-Divergence

The second important principle is the principle of “non-divergence.” It must be stated unequivocally that division and discord can bring the clergy to their knees.

Worldly powers and superpowers have been too insignificant to bring the clergy down; the only factor leading to their defeat is their own internal divisions. Only they themselves can destroy themselves by stoking the fires of discord, thus preventing the progress of Islam and Muslims. The clearest evidence of this claim is that colonialists, religious innovators, and sectarians have never directly confronted the clergy throughout history. They have always sought to create division among them, instigating conflict and separating the powerful hands of the clergy, which has continued to some extent even today.

Humility: The Only Path to Salvation

To save religion, the clergy, and all of humanity from the agents of Satan, there is no alternative but unity. We must abandon disputes and individualism, renounce self-praise, vanity, and superiority, and continue our lives together.

From the newly enrolled student to the highest scholars, all must adopt humility in practice, make servitude the ruling force in their hearts and souls, and make mutual understanding and unity the foundation of their work.

A scholar must be all ears, valuing the words of others, and listening attentively to what they have to say, no matter how insignificant their words may seem.

The clergy must set aside their selfish desires and consider discord as the root of all individual and societal sins. Wherever a slight division appears, they should flee from it, as a believer flees from Satan, always whispering to themselves, “Choosing falsehood is better than division and strife in religion.”

Thus, the clergy will attain a new form, no longer avoiding one another. They will no longer see separation as a sign of justice and, initially at least, can sit together, reach mutual understanding, and recognize the importance of unity. Each one must think of Islam and their leadership, ensuring they do not neglect these responsibilities. In this way, the clergy can gain the qualifications to lead the Islamic community and become the rightful representatives of the people.

With these foundations in place, the leadership of a single person becomes easier, and the disarray within the clergy can be resolved. A leader can be selected at any time according to the criteria set by the sacred law, moving beyond misconceptions and simplistic thinking.

In all these processes, religion, doctrine, and the beliefs of groups and communities, human potential can play a significant role, which should be further examined in its proper context, though we are not addressing it here. It is clear, however, that the general instincts of the era remain unscathed, and they can only be controlled through education and other means, allowing their intensity to be managed.

Following this brief explanation, the existence of the mentioned framework becomes apparent; for in the childhood of an individual, one cannot reside in the clergy, and if one does, it holds little significance and plays no substantial role.

What the clergy must focus on are the periods of youth and old age. If these two stages are neglected in terms of responsibility and proper upbringing, they will be accompanied by two fundamental and historical deviations: namely, materialism during youth and conflict during old age, both of which present challenges. Although these two principles are not entirely separable and are not bound by time, it is generally the case that the youth are more prone to material deviations, while the elderly become preoccupied with different issues. This is evident in the way that individuals, who were once close companions, eager brothers, and fellow students in their youth, suddenly become embroiled in conflict as they take on responsibilities, and each turns against the other, drifting further apart as time progresses.

Clerical Life and Its Three Stages

Another point that must be clarified is that the absence of conflict is more typical in old age. Otherwise, the first principle must be found throughout all stages of life; for if one fails to detach oneself from worldly desires in youth, one will not be able to free oneself from them in old age. Although, during the third stage, the quantity of youthful instincts diminishes, their quality increases and becomes more refined in a way that compensates for the quantitative loss, particularly as some people may exploit the elderly for their worldly gain, drawing closer to them with parasitic intent. These individuals remain as youthful in their desires as ever, and it is at this point that all scholars must seek refuge from the dangers of this stage, lest they witness their own decline and fall into neglect.

The Boundary of Forgiveness

After all of this, it becomes clear how the clergy can address its historical and natural shortcomings through the framework of forgiveness and its two foundational principles, thus making itself more receptive to leadership responsibilities and guiding the anxious and troubled Islamic society and humanity towards its destined goal. The meaning of forgiveness and its boundaries have been clarified: forgiveness does not pertain to religion, the afterlife, or the pursuit of goodness, but rather, it specifically involves two aspects: one is “detachment from the world and its superfluous and illusory attachments,” and the second is “abandoning internal conflicts and desires stemming from the commanding self,” which is a very difficult and challenging task.

As it becomes evident, by implementing this framework and its two principles, no further principles are necessary, and all moral and social needs can be met through this plan. Anyone who turns away from it and fails to follow its guidance will fall prey to a rebellious and corrupt self, which leads only to sin and destruction. On the other hand, those who follow it and apply the aforementioned principles will purify their souls and develop noble human qualities.

By applying this framework, the clergy’s problems are resolved, and the establishment, purification, and reform of the clergy become achievable. Without this approach, whatever is said or proposed will result in nothing more than rhetoric, and the clergy, with all its power, will become vulnerable like a fragmented and disorganised army, with each member heading in a different direction, undermining themselves through parallel or conflicting actions.

Up to this point, whatever has occurred and whatever has been achieved is in the past, and gratitude and recognition must be given for the efforts of the clergy. However, the clergy must now focus on cohesion and self-reconstruction. Otherwise, society will no longer tolerate it and will demand accountability. In the absence of a response, the clergy will become isolated, which, by the grace of God, will not happen. If the law of “forgiveness” is implemented, the clergy can confidently organise itself and perform its leadership duties, creating mutual understanding and cooperation among Muslims and the entire human community. Through unity, harmony, and mutual affection, the clergy will triumph over all oppressors and tyrants, and this turbulent human vessel will be handed over to its rightful owner with a sense of relative peace in the distant future, God willing.