Islamic Revolution and the Republic of Muslims

Islamic Revolution and the Republic of Muslims

Psychological and spiritual authority is an undeniable reality; however, can the Islamic Revolution harness such forces? And if the answer is affirmative, how can individuals who possess such capabilities be convinced to support it?

Identification Details

Author: Mohammad-Reza Nikoonam (b. 1327)
Title: The Islamic Revolution and the Republic of Muslims
Publisher: Sobh Farda Publications, Islamshahr, 1391 (2012)
Physical Description: 176 pages
ISBN: 978-600-6435-88-6
Library of Congress Classification: DSR 1564 T2 N8 1391
Dewey Decimal Classification: 955/083
National Bibliography Number: 2998477

Preface

If scholarly fields are strong, powerful, vibrant, aware, vigilant, and dynamic, they can serve as the backbone of power for the leader of an Islamic community. We emphasized this point in the book Clericalism and Leadership. It was stated there that theorising on political issues and the management of governance cannot be achieved by a single person alone, as the volume of work and responsibility is vast. It is these scholarly fields that must lead and guide the political matters in their relevant areas of expertise.

This book, with its concise statements, addresses the most significant issues and topics raised during the Islamic Revolution. It critiques both the revolution and the management of its officials, evaluates its efficacy, and also points out potential threats to the revolution while offering suggestions for averting them. Therefore, this text is structured into three chapters: the first chapter presents the key characteristics of the Islamic Revolution; the second discusses its goals and necessities, and the final chapter highlights the opportunities and threats facing the revolution.

Introduction

In the system of Velayat-e-Faqih, the supreme leader presents his words and opinions to the community. If the people accept them and these ideas take root in their hearts, the revolution grows. The people water this sapling, and as they heed the leader’s advice and steps forward, the leader’s influence increases. If the supreme leader is able to communicate his ideas clearly and the people accept this genuine guardianship, giving him the authority to act as they see fit—whether in correcting or healing matters—this is when the government of Velayat-e-Faqih takes shape. Any ruling issued by the supreme leader in this system is considered divine because the scholar has spent years extracting these rulings and has communicated them with careful consideration, not out of arbitrary will. Hence, the implementation of these rulings follows. However, the question of whether Velayat-e-Faqih is absolute or conditioned is one that is discussed extensively, though it is beyond the scope of this book. The Holy Quran states, “O you who have believed, obey Allah and obey the Messenger and those in authority among you” (Quran, An-Nisa, 59). The obedience prescribed in this verse is unconditional and does not extend to non-infallible figures. An individual, such as a scholar, who may be just today, might lose their justice tomorrow, and thus, obedience is contingent upon the maintenance of their qualities.

The Emergence of the Authority of Imam Ali

God, through the Iranian revolution, sought to bring forth Imam Ali (peace be upon him) from the unseen, a tremendous achievement of the Islamic Revolution of Iran. This objective of the revolution was sustained by the will of God, and if the officials and leaders of the revolution fail in their duties, God may extinguish this light and return Imam Ali to the unseen. Our debt is not to any human being; all things are in God’s hands. What is crucial is that we focus on our own actions. As articulated by Abdul Muttalib, “I am the Lord of the camels, and this house has its Lord who protects it.” Thus, we must be diligent in fulfilling our responsibilities, as God is the ultimate guardian of all beings.

The Features of the Islamic Revolution

The first fundamental principle that reason and all rational minds recognise is the sanctity of human life and the avoidance of interference in others’ affairs. No individual has the right to harm or kill another, even if that person has invaded a country. A revolution against colonialism and the killing of colonists requires the command of the Almighty. If God commands, the leader delivers His word, and the people move forward. The Islamic Revolution of Iran evolved in such a context, with the martyrs of the revolution moving in alignment with God’s command. These individuals, having followed God’s will, achieved the highest of spiritual statuses.

The Role of the Clergy and the Ruling Elite

Leaders of any society must have authority, knowledge, and the ability to make swift, decisive decisions. The greatest harm to the state’s authority arises from a lack of knowledge or the failure to select the best course of action. A non-divine leader relies on the wisdom of their advisors; if a non-divine leader lacks capable advisors, their position will inevitably be unstable. In some governments, to align scholars with their leadership, they may offer them material rewards, turning them into tools for the regime. However, genuine religious scholars must remain dedicated to truth, without being swayed by materialism.

The Path of True Scholars and the Consequences of Deviation

Scholars who follow the path of Imam Ali (peace be upon him) face numerous difficulties. The path of guardianship is one of sacrifice, where the only end is martyrdom or exile. Many scholars prefer a quieter life and avoid taking a stance that challenges the political powers. Some erroneously believe that if the Islamic system falls, the role of religious scholars will disappear, but history shows that religious scholars adapt to any political environment and continue to uphold their responsibility. However, there are always individuals in the clergy who remain steadfast, speaking and acting according to the truth, regardless of political pressures.

Conclusion

The governance of the Islamic revolution requires a deep commitment to divine principles and a selfless approach to leadership. Political and clerical leaders must remain vigilant in fulfilling their responsibilities, ensuring that they are guided by the principles of justice and spiritual devotion, rather than personal gain. Only in this way can the true spirit of the revolution endure and lead to lasting positive change for society.

Leadership of Society

During the period of occultation, the leadership of society must be entrusted to a just and capable Wali al-Faqih. The Wali al-Faqih refers to an individual who has extensive knowledge of jurisprudence and has reached the level of ijtihad in this field, possessing a sacred moral character. Additionally, they must be just, with justice being a condition that can only be confirmed over time, reflecting the way of life of the jurist. For example, using the title and position of leadership to gain personal income undermines justice.

Another essential requirement for societal leadership is that the leader must possess capability, and for this reason, age is a significant factor in leadership. Current scholars, if they are unable to manage religious affairs or the various aspects of society due to old age, cannot be introduced as a source of authority or leader.

Once, the leadership of the seminaries was entrusted to Ayatollah Araki (may Allah have mercy on him), but due to old age, he became frail and incapable, to the point that he could no longer sit on the floor, public meetings were burdensome for him, and even wearing his turban became difficult. In such a state, could he have managed the religious leadership of society? When one of the great Ayatollahs went to England for medical treatment, he encountered a device and asked, “What is this?” “A computer,” he was told. He asked, “Is it useful for seminarians?” “Yes,” they replied. “Then send me several of them,” he insisted. While it is true that computers had not yet become widespread in Iran at the time, could someone with such a limited understanding of the world lead society’s religious affairs? A religious and spiritual leader must be active, capable, and in good health, with the necessary leadership skills.

Identifying the Silent Lions of the Forest

If a person wishes to bring about change and transformation in a world dominated by materialism and without spirituality or ethics, they must first operate silently for a while. Eventually, the time will come when people will join their cause, and the movement of ethics, knowledge, and excellence will gain a popular nature. At this point, one can suddenly rise against a system that, like a leech, clings to the people’s lives for its own worldly interests, preventing spiritual growth. This system can then be overthrown.

Any revolutionary must have the ability to identify the silent lions of the forest before they make their move. If a revolution can identify these capable figures, they can be used in the path of righteousness and the development of the revolution, provided they follow the path of good. If, however, these figures have become corrupted, their growth can be prevented. But how can these individuals be identified? It must be understood that those who are powerful and strong often possess a great deal of self-restraint and do not easily reveal their strength. However, by investigating their past lives, their background, and gathering reports from acquaintances and teachers, they can be partially identified. These individuals may not show their potential through their academic records, and due to their great spirits, they may have been focused on larger goals, but their intelligence and sharpness are always acknowledged by those who know them.

In the second phase, the assessment of their teachers’ lessons, the books they have written, or the research they have conducted can help gauge their intellectual power. The ability to identify these silent lions gives the revolution the power to ensure that no one suddenly rises against it. If someone from this group steps forward, they can either be supported with the necessary resources to gradually gain prominence and, once they are in the leadership structure of the revolution, can work with the strength they possess to reform the system, or if they are already identified, their power can be neutralized by attacking their character. The nails of such lions must be pulled out, and their movements restrained. It is these silent lions of the forest who, when the time for battle arrives, will create another Karbala, just like Shalamcheh, Hovizeh, and the martyrs of the Islamic revolution.

These lions move quietly and cautiously. They know that if, in the chess game of life, they retreat even one step in fear, their defeat is inevitable. Therefore, they never allow fear to govern their actions, and they move their pieces with the utmost precision and care.

One of the principles of leadership is that a leader should not be overly sensitive or combative towards the wrongdoings of others. The Qur’an says: “And if they intend to betray you—then they have already betrayed Allah before; and He has permitted [betrayal] from them. And Allah is Knowing and Wise” (8:71). A leader who is rigid and narrow-minded will become sensitive or angry when confronted with the wrongdoings of others. This verse advises that even if one is aware of a betrayal, they should “permit them” to act as they wish. Servants, because they are in the position of servitude, must have the freedom to act as they are created, even if their actions lead to wrongdoing. Although wrongs done by others may be upsetting, a leader should not become consumed by them. If a religious or political leader sees wrongs being committed, they should not lose composure, create panic, or incite tension. This is one of the most important conditions for leadership. A leader must be so composed that the greater the crisis, the sweeter their response.

The Leader’s Connection with the People

One of the defining features of the Islamic Revolution was the immense popular support it enjoyed. If the people perceive the leader’s life to be similar to their own, they will feel a stronger connection and affection for them. It is important that a CCTV system is installed to broadcast the leader’s office and daily activities directly to the public, enabling the leader to issue commands and directives transparently. The leader should declare to the people: “I am here for you, and I live just as you do. I do not consume any food or live a life that is better than yours. Please follow the instructions I give you for your own benefit.”

In the same vein, a leader should avoid living a life of excess and luxury while the people live in poverty or hardship. The leader must embody humility and not be above the common people.

The Best Slogan of the Revolution: “Iran for All Iranians”

In the path of the Islamic Revolution, there should be no need to create enemies; however, if an enemy threatens to attack, they must be confronted with all the power at hand. God creates a friend for every enemy. This law applies to everyone, whether they are good or bad, believers or non-believers.

Iran is a country full of potential and energy, capable of rising above the world. The good and even those less virtuous within it represent the best of the world. Iranians, wherever they may be, have the potential to be leaders on the global stage. Whether an Iranian musician or a religious scholar, every individual born in Iran has the potential to be the best in the world.

Revolutionary Islam: A Perspective on Islamic Revolution

The phrase “Islamic Revolution” does not adequately describe the nature of what occurred. It must be understood that in revolutionary Islam, it is the goals of the revolution that are central, and the revolutionary spirit manifests itself with an Islamic flavour. In this case, it is Islam that is described as revolutionary. The essence of revolution is not formed by Islam, but by the revolutionary spirit of its leaders, who impose their will upon the governing system or the people and guide them towards the objectives associated with this spirit. In the second case, where the revolution is Islamic, the very essence and substance of the revolution is formed by Islam, with Islamic principles constituting the framework, and the revolution merely being a descriptive term for the process.

It should be understood that Islam, as much as it can be revolutionary, can also take on a non-revolutionary form. This distinction holds if we accept multiple interpretations of religion. Otherwise, if we adhere to a structured, scientific method of deriving religious interpretations and ensure that all adherents arrive at a unified understanding, then the categorisation of Islam as revolutionary or non-revolutionary would not describe the religion itself but rather the temperament of its religious leaders. It is their spirit that may be revolutionary or non-revolutionary. This is an important distinction, as when we examine historical Islamic figures, we find that none of the great prophets, imams, or divine messengers—especially the Prophet Muhammad (PBUH) and the Imams of Ahl al-Bayt—can be characterised as non-revolutionary, passive, or conciliatory. They were figures who constantly sought justice, acting more than speaking, and who, when necessary, sacrificed their own families for the sake of righteousness. How can they, then, be anything but revolutionary?

Therefore, while Islam is inherently revolutionary, the question remains: what is the nature of the “Islamic Revolution”? This distinction becomes crucial, as not all revolutions may be truly Islamic in spirit. A revolution may be labelled “Islamic,” but the core and driving force of the revolution should reflect Islamic ideals and principles, deeply rooted in the traditions and values upheld by the Islamic leadership.

Revolutionary Islam can be defined as the dominance of submission and devotion to the principles of Islam, which manifest in the spiritual, social, and cultural dimensions of life. A deviation from these core principles—whether in terms of ignorance, inaction, or rebellion—undermines the true nature of a Muslim society. True Islamic revolution means a complete and unwavering commitment to the divine ideals and the pursuit of justice as exemplified by the prophets and imams.

The Relationship Between Religion and Politics: The Islamic Political System

One of the central slogans of the Islamic Revolution was the inseparability of religion and politics. Religion is inherently connected to politics, and our religious principles and political practices are not separate but interdependent. However, the challenge arises in understanding what is meant by “religion” and “politics,” as these concepts may remain unclear without a precise definition. More importantly, whether religion and politics are indeed identical or not requires careful scrutiny.

At its core, “politics” refers to the effective management of societal issues, while “religion” can be understood as a comprehensive guide to leading a moral and virtuous life. In this sense, religion encompasses what politics seeks to achieve, though it provides a more explicit framework for guiding people’s actions, particularly in relation to the hereafter. Politics, however, can be understood without reference to the afterlife, whereas religion inherently involves both worldly and spiritual dimensions.

Thus, politics, in its most profound sense, reflects the manner in which an individual or group strives to achieve their vision or goals. The second understanding of politics, however, can be seen as a tool of power, where the primary aim is to maintain the position of the political leadership. In such cases, political leaders may modify their stance according to the circumstances in order to retain power, and religion can be subordinated to serve political objectives.

In societies with strong religious traditions, politics aligns with the religious model, but the ultimate aim of political power in this model is to secure the survival of the state or group. For example, a political leader may use religion to justify their actions, ensuring that religious and political agendas are interwoven. Such an approach can lead to the manipulation of religious principles for political gain, wherein religion becomes a tool for political consolidation.

However, the view of religion in this context is vastly different from the position of religious figures like the Prophets and Imams, who never viewed politics as an end in itself but rather as a means to uphold their spiritual and moral values. For them, political action was intrinsically tied to religious principles, and if these principles were threatened, they were willing to sacrifice their positions, even their lives, to uphold them.

The Need for Revolutionary Thought in Islamic Governance

A functioning Islamic government requires a think tank that focuses on the intellectual and strategic aspects of governance. In Iran, the government is composed of three branches: the executive, legislative, and judiciary. However, the constant political infighting has distracted lawmakers from their primary role, leading to an amalgamation of powers and a lack of effective decision-making. Consequently, the legislative body is often unable to fulfil its function of thoughtful law-making.

An intellectual think tank, composed of individuals not engaged in the day-to-day administration of government, is essential to provide clear, strategic direction for the country. These thinkers should be free from the influence of political or economic interests, and their role is to offer long-term, sustainable solutions for societal issues. They should be well-versed in general societal issues and trained in abstract, strategic thinking, rather than relying solely on experience from day-to-day political struggles. The purpose of the think tank is to ensure that the country remains intellectually dynamic and well-equipped to tackle future challenges.

The current composition of the Expediency Discernment Council, for example, is not suitable to act as the intellectual powerhouse of the revolution, as many of its members are senior figures whose intellectual capacities may have diminished over time. These individuals, while having contributed significantly to the country, may no longer be best suited to provide the necessary fresh and innovative ideas required to guide the revolution forward.

Neglecting these two alphabets can be observed in many fatwas.

These people have customs and traditions that have shaped over several millennia of their history and have become an integral part of their lives. The Nowruz (Persian New Year), Chaharshanbe Suri (Festival of Fire), mourning for Imam Hussain (PBUH), the 13th of Farvardin (a traditional celebration), local traditional ceremonies, weddings, and Ramadan are among the customs and traditions of these people, which they do not abandon for any reason. Even if the revolution advises them to abandon Nowruz celebrations, its holidays, or the mourning rituals, they will remain steadfast and will not allow such a thing to happen. Whether it is the mourning for Imam Hussain (PBUH), which Reza Shah failed to abolish, or the Chaharshanbe Suri festival, which some could not suppress, the people should not be confronted or engaged in a manner that challenges their traditions. This is because the people and their customs evolve over thousands of years, not just a few decades. Therefore, if governments wish to endure, they must penetrate the structure of the people’s customs and seek to reform them in a qualitative and substantive way, rather than attempting to completely eliminate them.

When reforming traditions or negating religious embellishments, one must consider the power and ability of the people and assess it, asking only what they can handle. If the people have a problem, assistance should be provided based on an assessment of their capabilities, and if they do not, they should be left alone, without imposing baseless criticisms on them. In a seminary where night prayers are made obligatory by a religious endowment, corruption will proliferate because even the Prophet (PBUH) did not make night prayers obligatory for anyone. Thus, such a founder has gone beyond even the Prophet (PBUH) in religious practices for the students! It is certain that balanced individuals will not grow in such an institution. If, in a country where shaving the beard has become common, this act is legally pursued, and investigative groups go door to door interrogating people, the result will only be religious alienation and people’s disenchantment with religious scholars. People of every province and Iranians in general have their own ways and customs, which must be respected. These customs should be recognized, and efforts should be made to preserve good traditions and reform harmful ones.

National leaders should know that the people of Iran belong to two groups. Some ignorant officials call for the separation of these two groups in order to position their own group at the top of the power hierarchy, trying to sideline or harm the other groups. However, these individuals do not realize that creating division among the people is detrimental to national interests and harms both the people and political groups. This is because the enemy of Iran is unified. If Iranians are divided, it will hurt all groups. An official who acts unilaterally, without consulting other groups, whether from the right wing or the left, is actually harming their own country. If they support their own group by striking against another, they harm not only their own group but also others and the people, as well as their national interests. Many officials fail to pay attention to this important point and do not protect it.

In Islam, the Prophet (PBUH) only instructed people to abandon customs that were revealed by God’s command to be abandoned, and this was done gradually. The Prophet (PBUH) did not seek to oppose long-established traditions of the people that did not conflict with religious decrees. Unfortunately, some in this revolution have opposed traditions that do not conflict with religion, simply because they are not to the liking of a few elderly people, often due to their particular disposition; traditions that do not contradict the essence of the religion.

The essence of religion is the fight against poverty and kindness, which must be maintained in the people. A religion that demands more than this is beyond the capability of the people to accept. Religion must align with the spirit and ability of the people, or else it cannot have a social dimension and will remain confined to the minds of the scholars.

A jurist cannot confront deeply rooted traditions that have been entrenched in society for centuries, and are inextricably linked to its culture, with force. For example, if a child loves fire, feels the need to play with it, and wants to see it and touch it, their feelings must be understood. They should not be scolded or punished directly, nor should they be prevented from lighting a fire. Instead, a fire should be lit in a large container or small patch of ground in the yard, and the child should be taught that fire can only be lit within this boundary. The characteristics of fire should also be explained to them, so that the child’s mischievousness and secrecy can be controlled, preventing fire-related accidents caused by their mischief.

Similarly, in society, if people want to go out into nature for a day to enjoy themselves, and this custom has been practiced for thousands of years without conflicting with religion, it should not be confronted. Instead, this ancient custom can be utilized for educational purposes. Through this practice, we can teach children how to handle fire safely. Fire should not be removed from human consciousness, but children should be introduced to it in a controlled way. This approach prevents practices that, like many of today’s “pain relievers” (which are not for curing but for forgetting the pain), offer no real benefit and cause irreversible harm. The issue should be recognized and addressed. Social issues should be analyzed and dealt with scientifically, much like treating a wound or infection in the body, ensuring that the root problem is healed, not just hidden.

To reform traditions or groups, or to overthrow them, the best method is to infiltrate the group or tradition. This is why a hypocrite can deal the greatest damage to the opposing group. If someone wishes to reform or purify, they must infiltrate the opposing group. For example, if someone wants to educate children, they must interact with them in a child-friendly manner, at their level, so that the child sees the adult as an equal and is willing to follow their guidance. This method allows both play and discipline, preventing mischievous behavior while allowing the child to grow. However, without this method, the approach becomes domineering and authoritarian, as is often the case with many parents at home.

Social issues are also susceptible to this method. If one disagrees with a group, they should not speak out unless they consider themselves a supporter of that group, and the group in question recognizes them as a supporter. Only after such support can criticisms be made, and even then, they should be indirect and subtle.

If a tradition is to be eradicated by external means, such as through violence, imprisonment, or physical force, it will only result in the tradition becoming underground, which is harmful. In such cases, the tradition does not disappear; instead, it resurfaces with all the corruption accumulated from its suppression and strikes back at the oppressors, even though it could have been reformed from within.

The Declaration of Freedom in the World: The Social Religious Plan of the Islamic Revolution

The swelling on the body goes through three stages: the initial stage, the maturation stage, and finally, the eruption stage. In medicine, three stages are also defined for illness: acceptance, recovery, and treatment. Social damages and upheavals also follow these three stages. First, the problems begin with conflict and discord, then the recovery period follows, and finally, the issue reaches resolution. However, in some cases, if we prevent the problem from escalating before it reaches its peak, and do not allow it to mature, the issue may worsen and cause other problems. Therefore, in certain social issues, and in particular cases, it is essential to allow for the maturation of people’s thoughts, after which treatment can be applied.

This rule is correct, but it does not apply universally to all problems or upheavals. Just as some diseases should be prevented before they progress, others may need to mature before they can be properly treated.

The Islamic state must take the initiative in moments of rebellion or uprising from certain groups, focusing on weakening the rebels and creating division within the enemy’s ranks. This should be done not through assassination, espionage, or unjust animosity, but through scientific planning and the strategic involvement of all groups by scholars of religion, ensuring that both rebels and the general public can learn from role models in various sectors of society.

(87)

They had connections with foreign entities, but with kindness and compassion, they returned to the cause of the revolution, bringing with them their knowledge and expertise that could have been beneficial to the revolution. However, unfortunately, at the hands of weak individuals, they were sent to the execution squads. Were they not the intellectual assets of this country? Could it not have been said to them, “Now that the government has undergone a regime change, we will show leniency towards you, and you can work for us, building military equipment, nuclear energy, and instead of causing damage, corruption, and oppression in Iran, contributing to the restoration of justice for the poor and working towards the reform and reconstruction of the Islamic society”? After all, would they not have accepted such a request, out of fear for their lives? And, was it not the case that they possessed the scientific and practical background in industry, which represented a crucial asset? In that case, we would not have needed to bring in specialists from other countries for the Bushehr nuclear power plant, especially in the political climate of that time, where acquiring skilled personnel without significant costs was impossible.

If there had not been individuals who carried daggers at their sides, shedding so much blood under both valid and invalid pretexts, would not the revolution, which was an explosion of light, have taken root more effectively among the people?

(88)

A part of those who were killed came from the weak segments of society, and their numbers were incomparable, both quantitatively and qualitatively, to those who were executed for their association with the Shah’s regime and the SAWAK’s killers. The essence of Islam and the Islamic revolution condemns the oppression of the weak, and proclaims itself as the protector of the oppressed. It is essential to break the power of the strong and to attend to the weak to bring peace to society. But why did this not happen? And why, after several decades since the Islamic revolution, do the different factions of society remain divided along political lines, especially between left and right?

Why do some Islamic scholars fail to understand the society and people well and do not remedy their concerns? Why do they direct the pressure and self-restraint that they should adopt towards the people, only to act differently behind the scenes? They preach fasting and austerity to the people, while they themselves enjoy the finest luxuries and eat the best foods.

In an Islamic system, the less love and care there is for the people, the more the people lose their trust in religious scholars. The less this trust, the more corruption, prostitution, and drug addiction proliferate.

(89)

Love for the people manifests in various forms— from providing daily bread to extending kindness in the delivery of welfare and enlightenment. What good is a love that neither provides sustenance nor brings light, but only causes pain? A drug addict should not merely be apprehended; someone whose body and blood are as dependent on drugs as we are on food should not have their supply cut off. Instead, they should be provided with what they need. If opium or drugs harm society, the focus should be on those who bring them into the country, not merely punishing addicts for their condition. The government must guard the entry and exit points and keep the borders strong, not waste resources on minor thefts and damages while letting the main culprits go free.

If only addicts are punished and taken to rehabilitation centers, we have committed an injustice by dealing harshly with the weak (both in terms of knowledge and finances). It is like imprisoning a father for slapping his child, expecting such punishment to lead to proper discipline. It is clear that such discipline yields no benefit, and the volume of such actions makes it impractical. However, if we deal with the real offenders, the leaders and distributors of crime, and leave the innocent to live in peace, we will be making strides towards true justice. Just as if the flow of a river is diverted at its source, there is no longer a need to carry water in buckets and pour it into a secondary stream.

After the revolution, two individuals were apprehended and punished, sending a strong message to all: one was the most notorious gangster in Tehran and Iran, who was flogged. After that, many of the gang-related activities and thuggery ceased, and no one dared to engage in such actions again. The second was an elderly hoarder, who was about to be flogged, but some interceded on his behalf because of his old age. At that time, hoarding became a crime that no one dared to commit.

The rot within a fruit grows from its core, not from external sources. The same applies to revolutions; the internal pests and damage are what can cause a revolution to fail. If imperialist nations like the United States wanted to defeat the Iranian revolution, they could only achieve it by infiltrating revolutionary bodies and state institutions, over the course of at least two decades of covert operations and manipulation, often using economic and political schemes. We are inside Iran, while they are outside and lack real insight into our internal affairs. The information a taxi driver has about Iran, for instance, is far superior to that of a well-educated foreigner who gathers all his knowledge from foreign media and intelligence sources, since the latter is not attuned to the real situations inside the country.

Just as the failure of a revolution is often caused by the infiltration of mercenaries, the strengthening of the revolution has the same root. In a short period of time, within forty-eight hours, everything can be turned in favour of the revolution. Thousands of gallows should be set up in the streets, and every so-called “dignified thief” should be hung. The poor and homeless should be freed from prisons, and all of this is achievable, requiring only a determined effort, something which weak individuals are incapable of. Weak individuals tend to be oppressors of the weak.

It is important to consider the following historical anecdote: Mohammad Khan Qajar was once confined in the citadel. During his confinement, he occasionally went out and bought oil from an oil seller, but he was treated harshly by the seller, who gave him poor quality oil despite his demands for better. When Mohammad Khan later ascended to the throne, one of his first acts was to bring the seller in and execute him by throwing him into a cauldron of boiling oil.

Weak individuals, when they acquire power, tend to crush the weak and settle personal scores with those beneath them. However, a person of true strength and nobility never engages with the weak but seeks to confront those who are strong and oppressive.

(93)

It is the weak and petty individuals who oppress the vulnerable. True men of honour never confront the weak. A person who attacks a fallen individual only demonstrates their pettiness, weakness, and malice. Human nature can change quickly. Someone who is never satisfied with what they eat, when they become ill, may find themselves unable to eat, no matter how much they are begged to. Similarly, a bully, when overcome by fear, loses all their strength and becomes pale, as though they are a mere shadow of their former self.

This pattern was also evident in the Iranian revolution. The deposed Shah once claimed, “Anyone who opposes me must leave this country. My opponents are few in number.” He seemed to view the country as his personal property. When the revolution succeeded, even America refused to grant him asylum. He would have been content to sleep in a stable in Iran, as long as he had a peaceful night. This grandiose individual, when faced with illness or fear, was quickly humbled and showed remarkable restraint.

(94)

Islam, over time, due to the blows it received from both enemies and sometimes from its friends, had become like a pool of stagnant water, covered with mud, which had settled over time. The victory of the Islamic revolution acted as a stir in this stagnant pool, bringing the mud to the surface. Although this misery had been hidden in the past, it has now become evident and needs to be addressed. To purify this stagnant water and remove the mud, strategic planning and organisation are essential. While the revolution succeeded in making the name of Shi’ism known worldwide, and Iran was recognised for its adherence to the pure Islam of Muhammad and the teachings of Shi’ism, the enemies and imperialist powers put increasing pressure on the revolution.

The threat to the revolution’s defensive power lies in these distractions and impurities, which are falsely presented as religious practice. Purifying the religion of these impurities will create a culture that can defend the revolution for centuries to come. The existence of “dignified thieves,” who outwardly appear pious but embezzle vast sums of money while secretly serving the interests of foreign spies, along with the vacuity of some self-proclaimed intellectuals, represent the primary internal threats to the revolution.

(95)

In the past, because the impurities had settled, the clergy were able to succeed in their preachings, as the people only expected sermons, prayers, and religious rituals. As a result, the people passively accepted the words of religious scholars. In contrast, today’s advanced scientific progress and intellectual growth have led to many religious precepts being questioned, and the people will no longer accept anything without rigorous analysis and evidence. In the past, scholars understood the pulse of the common people well, but today, due to their failure to address the “whys,” they have become disconnected from the people. This has led to a situation where religious leaders, unable to provide satisfactory answers to these questions, simply ignore them.

To overcome this issue, there is a need to present religion in a coherent, reasonable, and scholarly manner, such that it resonates with the intellectual climate of the modern world.

We have made it our mission to develop a framework of thought that presents religion in a way that is both systematic and scientific, one that even non-believers can embrace, as it responds to their inner needs and aligns with contemporary scientific understanding. However, it is clear that we do not possess the necessary resources and power to turn this into a widespread cultural movement in our country, a country still struggling with internal conflicts and external pressures.

In any revolution, the first-generation revolutionaries, who have endured numerous hardships to bring the revolution to victory, cannot tolerate the presence of opportunistic individuals who merely present a superficial appearance of religious devotion. They do not recognise them as true Muslims or allies. Consequently, they engage in conflicts with them, and at times, one group dominates the scene while at other times, another group takes control. Such political struggles and disputes, however, lead to greater callousness and contribute to the weakening of the revolution.

The solution to this problem lies in acknowledging that this group seeks merely material gain, and as long as their needs are met, they will speak of religion. The revolution must gradually provide for their needs so that they do not raise opposition. While it is true that some individuals betray those who have nourished them, these opportunists consume the sustenance of religion and praise it. Therefore, there is a difference between those who seek only worldly gain and those who, though worldly, have no desire for the afterlife. The latter group must be confronted in the revolution. If we accept the former group, they can be used as a force — albeit with specific conditions. It is true that the path of revolution is long, and we are at its very beginning.

Rational Training of Revolutionary Forces

In our general society, one of the threats is the dominance of enthusiasm over wisdom. In our society, wisdom holds little esteem, and the result of the predominance of enthusiasm is that it becomes impossible to introduce precise cultural concepts at the general level. Instead, one must selectively choose among the general population, focusing on specific individuals who are mature and capable of being trained in a detailed manner. This way, the groundwork for the future development of society can be established.

In the current society, it is neither feasible to familiarise the public with precise topics nor to completely avoid cultural guidance and instruction. Rather, a reasonable approach is needed in which capable individuals are trained to create a new identity and free themselves from the current state. These individuals should be gradually nurtured towards personal and collective growth, guided in ways that can eventually provide the foundations for divine knowledge. Through such training, these individuals will become more useful for the society at large.

At the present stage, considering the growth and social situation of individuals, those who abandon the general society entirely or dedicate themselves solely to guiding and reforming everyone will never succeed. Instead, they will only find themselves involved in failure or unrest, which will further destabilise their position and contribute to the social disintegration.

Utilisation of Expert Professionals and Specialised Forces

One of the problems and challenges observed in the Iranian revolution is the lack of a comprehensive plan for the administration of the country’s various sectors. This issue stems not from executive actions, organisational shortcomings, or the impurity of certain officials, but rather from the absence of a complete and sound framework for planning and legislation across all necessary areas. The problem arises from the fact that specialists and committed individuals are not placed in their proper positions, and political and executive affairs are handled by those who lack the necessary knowledge and cannot function as leaders or theorists in these fields. In other words, in the hospital of the revolution, it is the nurses who are practising medicine and writing prescriptions. It is clear that if a hospital is run solely by nurses, the patients will never receive the care they need and may even die at an increasing rate.

Just as one should not mistake someone wearing a white coat for a doctor, or someone in religious garb for a scholar or cleric, one should not consider anyone in a political role as an expert or a surgeon in the country’s civil and military affairs. We must differentiate between capable professionals and the unsuitable ones, recognising true experts in their respective fields. These genuine professionals will, in an honest, non-compromising manner, speak the truth and outline the necessary steps to move forward.

Unfortunately, as of the year 1375 (1996), such efforts have not been realised. In fact, the situation has developed in such a way that nurses are assuming the role of doctors, and doctors, for their part, ignore them. Each group arrogantly claims their authority, and as a result, the problems faced by society, its people, and the principles of religion continue to deepen.

If the scholars familiar with the Islamic faith and Shia beliefs were properly identified and worked collectively, carefully exchanging ideas, and providing a comprehensive plan for religious practice, many of the issues faced by the public could be resolved.

In this regard, it is worth noting that some individuals are not experts and delegate the work to others, while they maintain ownership of the wealth. Others are experts and attract resources to themselves. Many, however, are neither experts nor do they entrust the work to those who are. These individuals are the ones who cause failure. Whether they are in institutions, schools, religious seminaries, universities, mines, or construction sites, or whether they are involved in major management roles, they contribute to disorder.

The question can then be raised: Why does Dubai become the economic heart of the world, while Iran remains behind?

The Poor and Youth: Pillars of Transformation

The poor are more likely to understand the words of the prophets and true reformers because their hearts are not enslaved by worldly desires, and their vision is not blinded by materialism. Similarly, the youth and children, as they have not yet entered the world of worldly desires, are better able to grasp the spiritual teachings of the prophets. Therefore, these two groups, in Islamic and religious governments, are better prepared to understand the message and are the best supporters of it.

However, those who remain stuck in their paths, such as elderly dervishes, superficial individuals who focus solely on reciting the Qur’an, or those who have turned to open disbelief and heresy, are difficult to change. They can no longer see beyond their own path, except for a very rare few who, despite their old age, retain a youthful heart. Therefore, no two dervishes, no two heretics, no two doctors, no two dancers, and no two atheists can sit together in harmony. Each claims their own expertise, and when they meet, they engage in conflicts to prove the superiority of their knowledge.

Thus, the best approach for the growth of any ideology is to involve the poor, the weak, the youth, and the children, as these are the ones most likely to receive divine guidance and act for the establishment of an Islamic government. As a result, governments of hypocrisy tend to exploit these groups for their own gain.

Conflicting Beliefs and the Destruction of Society

In the Iranian revolution, two distinct groups can be observed: one group believes that the world is beneficial and should be worked for, while the other holds that worldly attachment is detrimental. Some deny the existence of the afterlife, while others claim to have seen it. One group separates the path to the afterlife from the world, while another denies this separation. One believes leadership is harmful, while another advocates for absolute leadership. Some say that religion is the opiate of governments and nations, while others assert that religion can heal even the wounds of hands and feet. Some support a state-controlled economy, while others promote a people’s economy. Some believe the best course of action is to withdraw from society, while others argue that the best way is to influence society and reform it. And yet others claim society is fine as it is, and one should simply protect oneself from its corruption.

It is because of these contradictory stances that society is continually swayed from one extreme to the other, moving closer to corruption and decay at times, and moving away from it at other times. What is never seen is any real reform or order.

The Decline of Emotions and Compassion

In our time — especially after the fall of the previous regime — the wealthy and the powerful, along with some individuals in society, became so engrossed in political and worldly affairs that it seemed as if nothing was more important than power, governance, and control.

At this time, emotions, feelings, reason, and understanding have all weakened. There is less compassion and empathy for one another. It seems as if feelings have died, and emotions have been destroyed, while reason is trampled upon. Those who are suffering, ignorant, troubled, confused, needy, and helpless are abundant, yet few are bothered by their plight or concerned with finding a solution for them. Everyone is concerned only with their own affairs and the well-being of their immediate circle. Even when some action is taken, it is driven by relationships, money, coercion, and force.

Just as someone may catch a cold but not smell it, or experience reduced hearing or vision, so too have emotions and feelings become dormant. The difference is that the decline in sensory abilities is immediately noticeable, while the decline in emotions is not perceived by those who are affected.

Misrepresentation of the Truth

Some people keep their misrepresentation of the truth to themselves and use state resources to satisfy their own needs, arguing that life’s difficulties must be solved, and if the public funds are not used, one cannot climb over the walls of society. The unlimited exploitation by these individuals has caused widespread poverty and misery among the people, creating many problems for them.

Some officials, while seeking religious fulfilment, also desire worldly comfort and seek rest and laziness. If the people were like their officials, how could religion be preserved under such leadership?

In response, it must be said: In such a case, the only solution would be to distort religion; that is, one would have to take part of the religion and abandon the rest. We will elaborate further on this matter elsewhere.

The Importance of Respect for Religious Scholars and Devoted Officials

Aqa Nezam, the son of the late Allama Ilahi Qomshaei, recounted that once Sayyid Abolhasan Isfahani, a prominent figure of Qom’s seminary, raised an objection to Ayatollah Khomeini, saying, “What is this man’s argument? He was once our student, but now it is unclear what he is saying.” I (Aqa Nezam) immediately replied to Sayyid Abolhasan, saying: “He studied under a schoolteacher as well; this does not mean that now he does not know anything or is no longer considered your student.” At that moment, Sayyid Abolhasan fell silent, accepted my response, and realised that there was no answer to the truth.

Such statements cause much hardship for society, and most of the dissatisfaction and struggles arise from these acts of disrespect. Perhaps yesterday, the same people stood in line together at a bakery; but this does not signify the superiority or inferiority of one individual over another.

When high-ranking officials are disrespected, the poor people feel the consequences. The victims of these divisions are the poor, who live in the lower parts of the city, and whose homes collapse with the slightest rainfall.

Those who raise such noisy protests are those who did not bear the burden of the revolution, but instead found it easy to benefit from its material rewards. They are well-fed and comfortable, while the hungry and suffering revolutionaries have no voice, for the sound of freedom is nothing but silence. These noisy individuals believe that if America intervenes, they will be supported; how naïve they are to think of America as their ally. Of course, some hypocrites desire to have both the revolution and America, and when the revolution strengthens, they move toward it, but when America is mentioned, they go in that direction.

Avoiding Despair in the Pursuit of Justice

Anyone who seeks to implement justice both within individuals and in society, aiming to bring each person to their fullest potential, never loses hope in anyone nor abandons anyone in the way. Such a person must not have fallen, wounded, or stranded on the path and should strive to take everyone along with them. The divine leaders, such as the Prophet Muhammad (PBUH) and Imam Ali (AS), sought even to guide their enemies—like Ibn Muljam—out of misguidance. The Qur’an, in describing the Prophet (PBUH), says: “Perhaps you will destroy yourself with grief that they do not believe” (Surah Ash-Shu’ara, 26:3); for he wants to bring everyone with him. However, the Qur’an advises not to trouble yourself over the disbelief of the disbelievers. The Prophet (PBUH) does not want anyone to be left behind, and his goal is to bring everyone to their own perfection. This is contrary to someone in the pursuit of justice who would give the finishing blow to those who occasionally turn away from him and easily abandon everyone on the path, desiring to walk alone.

The Broad Vision of Religious Scholars and Government Officials

Religious scholars must have an open, broad, and extensive mindset in order to use both material and spiritual factors to combat disbelief. The religious scholar’s use of resources is vastly different from the disbeliever’s use of them, as religion seeks to foster the salvation and growth of society, whereas disbelief leads to corruption and suffering.

The weak, since they cannot see beyond their limited worldview, are unable to step outside their own realm and adapt their thoughts to the changing times, thus losing the opportunity to grow and progress.

Many literate individuals who have studied classical literature but do not keep pace with the evolving language cannot connect with the new world and its opportunities. Consequently, they stubbornly cling to outdated ideas, losing much of their resources and eventually being pushed out of society. In truth, they have excluded themselves from the social scene and have relegated themselves to the archives, as they cannot change society or keep up with it.

The same applies to government officials. If an official cannot unite the people they are responsible for and use them effectively, and instead only seeks to weaken others to maintain their own position, they are weak because they are not in their rightful place. An individual who lacks forbearance and cannot make use of all available resources and people has assumed a responsibility that they are not suited for. An official must possess the ability and strength to make use of diverse resources.

The Hand of the Just Mujtahid

A man in a household may sometimes find that his wife and children pay no attention to his words, while at other times they respect him and listen to everything he says. Similarly, a ruler may sometimes lack the obedience of his subjects, while at other times, his influence is such that nothing can be done without his permission. This difference in rank is also present among just mujtahids. A just mujtahid may be someone who has studied well and possesses piety, but like a small amount of water, he can be easily tainted by the smallest impurity and lacks the ability to purify. In such a case, his “hand” is not pure, and nothing becomes lawful or unlawful through him. However, a just mujtahid can be someone who has purified his inner self, becoming like the vast ocean, able to purify whatever it touches. Such a person becomes the authority of God’s guidance in the Shari’a, the way, and the truth, and when they extend their hand, they cleanse whatever impurity it touches.

Unity Between Clerics and Academics

The problem that some university scholars have with clerics today is that there is no discourse between them!

Some theorists, rather than engaging in discussions with intellectuals, turn to thousands of students and convey their ideas to them, whether they are correct or not. It would be better if these discussions were first held with scholars, allowing the conversation to progress with patience, and at least some refinement of ideas would occur, preventing unconsidered statements from entering the minds of students and the youth.

An essential point in academic discussions that must be kept in mind, especially in the pursuit of truth, is the avoidance of any form of bias. One should not focus on the religious identity of the person speaking, but rather examine their ideas and the evidence they present. If their evidence is strong and their argument free from fallacy, it should be accepted, even if their religious affiliation or orientation differs from our own. One should not hastily dismiss a speaker as evil or declare their words to be heretical. In discussions, one should not be quick to accuse others, even if they speak heresy. Proper conduct in debates and discussions should be learned from the infallible Imams (AS). Imam Sadiq (AS), for instance, would engage even with an atheist like Ibn Abi’l-Awjah with such kindness that the latter would be forever ashamed of the Imam.

However, two factors have caused some religious scholars to be less receptive to the views of others. First, their closeness to the infallible saints (AS), who were all-knowing, may lead them to believe they too know everything. Second, religious scholars have historically been less exposed to criticism. We must acknowledge that people and other scholars are knowledgeable about many matters. They must listen to others’ views with humility, kindness, and love, and without prejudice, separating truth from falsehood without harboring any ill will.

What is needed in the relationship between the seminary and the university is academic understanding. It is not enough to simply claim unity and finish the day by sharing a meal. True unity involves an academic exchange and dialogue, based not on personal agendas such as competition or belittling, but on a foundation of patience and mercy: “And advise one another to patience, and advise one another to mercy” (Surah Al-Balad, 90:17). Every person has knowledge in their field and must share it with others. This is the true unity between the seminary and the university—unity in speech, thought, and belief. Therefore, the seminary and the university must work together as two scholarly entities, without pride or pretense, and exchange their knowledge with love and mutual respect, not for the purpose of creating division or chaos.

Spiritual Forces of the Islamic Revolution

It is reported in the histories of some kings that they used to break iron, silver, or gold plates into pieces with their own hands, and then a special goldsmith would melt these fragments and remake the plate. As for Karim Khan Zand, it is said that he used to sit on a rug while ruling, never wearing a crown, instead tying a shawl around his head, serving the people and the common folk. It is also said that in order to intimidate the British representative, he arranged a display of wrestling feats. The wrestlers would crawl under a horse’s belly and lift the horse and rider or strike the elephant’s trunk so powerfully that it would split in two.

However, the Islamic Revolution is powered by spiritual forces, and an individual who may not possess the physique of a champion can have immense psychological strength. Such a person cannot be confined in prison because they can transcend the great material walls of the prison. This force does not emerge from technique, impact, or speed, but sometimes, a soft glance can break a hard stone.

Imam Ali (peace be upon him) did not lift the gate of Khaybar with physical strength alone; rather, it is narrated: “Know that your Imam has been content with his world, wrapping himself in a simple cloak to satiate his hunger with simple bread, eating only once a year during the festival of sacrifice, and you will not be able to do this, so assist me with piety and dedication. Some of you may say: If this was the sustenance of the son of Abu Talib, he would have been incapable of fighting with his peers or facing the brave! By God, I did not uproot the gate of Khaybar with bodily strength or nourishment, but I was supported by a divine force, my soul illuminated by the light of my Lord.”

The spiritual and psychological power is an undeniable reality; but can the Islamic Revolution make use of such forces? If the answer is affirmative, how can it gain the support of individuals with such capabilities? These questions must be explored elsewhere. We have provided detailed answers to these questions in a book that defines the responsibilities, powers, and strategies of the Wali Faqih and the boundaries of his authority.

Meritocracy and Nepotism

In today’s world, everything is tested and evaluated before selection. Even a neighbourhood grocer, when looking for an apprentice, will test the individual by keeping them under close observation. Sometimes, they will intentionally dirty the shop window to see if the apprentice notices and cleans it, or send someone as a customer to steal items, to check whether the apprentice detects the theft. If they do, they are considered trustworthy; otherwise, they are not fit for the role.

Even childhood and pre-school education involves testing, and it is necessary to prevent gifted students from being held back by those who struggle with their studies. However, when it comes to sensitive and large-scale matters, testing is often forgotten. For example, members of parliament enter with a majority vote, but there is no examination or test of their intellect or their suitability for the role. Similarly, the judiciary does not assess the integrity of judges before appointing them. Doctors are only sworn in, and there is no proper test to determine whether they work for money or the well-being of their patients.

When these crucial matters are not tested, no one is held accountable, and the system stagnates. To avoid this stagnation, selections must be based on merit, particularly for national matters, where positions should be filled according to competence, not through personal relationships or familiarity.

Two Common Afflictions: Ignorance and Weak Willpower

Over time, significant changes can be observed within a society as individuals and communities undergo numerous transformations, each having its own unique characteristics before being subject to further change. Factors like culture, ethnicity, and religion play a significant role in these transformations, and it is often difficult for individuals to grasp the true benefits of these changes. Few are able to develop a correct understanding and apply a strong will towards genuine matters.

Often, an individual may gain a correct understanding of something, but lack the willpower to act on it, or someone may possess strong willpower, yet their goals may lack scientific or cultural value. People in society are prone to these weaknesses, and their development in virtues is hindered, often grappling with deficiencies, mistakes, and rebellion. Either they fail to grasp the truth, lack strong willpower, or they suffer from both ailments.

Very few succeed in both correct understanding and strong willpower. Such individuals are often blessed by divine providence, which has guided them to higher stages of development. These intellectual deficiencies, lack of strong willpower, and other personal limitations can prove to be harmful and counterproductive.

Ignorance, when combined with strong willpower, can be even more harmful than a person who is simply weak-willed, even though weak willpower is itself a flaw. Many of humanity’s crises—wars, poverty, and suffering—stem from a lack of understanding or weak willpower.

Sometimes, understanding an issue may not be particularly difficult, but personal or collective will can easily be destroyed by a misguided notion or overwhelming affection, distorting perceptions and leading the individual to act in ways that defy reason.

Disagreement Amongst the Enemies of the Revolution

One of the blessings the Islamic Revolution enjoys is the internal divisions and conflicts among its enemies. Had they been united, the revolution would have faced far greater challenges. Revolutionary organizations and security forces would not have been able to effectively counter their conspiracies. The Mojahedin Organization is in conflict with the Munafiqeen, and vice versa. This internal strife is, by divine grace, a means by which the enemies are preoccupied with each other, allowing the revolution to preserve and safeguard its faith.

The Deceptive World of Politics

Politics does not remain in one form; it manifests itself in various guises. Historically, rulers relied solely on their power, viewing the continuation of their rule as a matter of force, without concern for public opinion. Those with greater strength, courage, and audacity led groups, initiated revolts, ousted rulers, and established their own authority. Today, however, it is no longer possible to govern through force alone; power must be cloaked in a form that appeals to public opinion.

A person of truth must either align their thoughts, words, and appearance with the prevailing ideas, or else strive to align others with their own truth. However, in this path, there are politicians who, through deceit, can undermine the righteousness of the cause with the slightest lapse in vigilance.

The Tactics of Revolutionary Forces in Dealing with the Authorities

Before the victory of the revolution, when Ayatollah Khomeini resided in Qom, two agents used to stand guard in front of his house daily, watching the area and detaining those who approached. The agents rotated duties, with some tasked with arresting individuals while others collected bribes. Those who wished to visit Ayatollah Khomeini had to do so with caution and intelligence.

The Sadism of SAVAK

One of the psychological afflictions that those involved in intelligence organizations face is sadism. During the Pahlavi regime, some members of SAVAK suffered from this disorder and subjected prisoners to horrific torture. When these individuals would have their breakfast, they would show no remorse for the suffering they had just inflicted, eating their meals with delight as if unaware of the torment they had caused. This sadistic behavior is not exclusive to intelligence agencies; even individuals who harm their loved ones in smaller ways can be seen to exhibit milder forms of this psychological disorder.

The Tactics for Organizing Demonstrations

During the time of the Shah, revolutionary forces used creative tactics to organize protests against the regime. For instance, they would fashion a mock corpse out of carved sticks and carry it through the streets while chanting “There is no god but Allah”, leading people to gather around it. The Shah’s security forces, thinking it was a real body being taken for burial, would leave them alone until the crowd grew larger, at which point the revolutionaries would reveal the fake body, turning the situation to their advantage.

The Role of the Media

One of the organizations capable of displaying the strength of the Islamic Revolution is the Islamic Republic of Iran Broadcasting (IRIB). While criticisms of IRIB exist, a fair and just evaluation would show that, despite its shortcomings, this organization is one of the best in the world. The abilities of IRIB in attracting skilled, dedicated, and professional personnel are unmatched, and its cinematic productions, while limited compared to those of other long-established international broadcasters, are nonetheless highly commendable.

If further investment and development were made in these talents, IRIB could produce content that would compete with and saturate global media markets.

The Theft of Cultural Assets

One of the harms that befell the Islamic Revolution was the widespread theft of cultural assets and scientific books during the reign of the Shah. The West not only looted these materials but also recruited many of Iran’s best scholars, taking them abroad. Furthermore, industries, mines, and oil resources were plundered. What was once a land rich in precious stones now has little to show for it, as artifacts were taken by foreign powers and sold for vast profits, leaving Iran with little of its former cultural wealth.

These acts of theft, alongside the broader exploitation of Iran’s resources, have left a permanent mark on the nation’s history and contributed to its ongoing struggles.