The Islamic Revolution: Challenges and Proposals
The Islamic Revolution: Challenges and Proposals
Bibliographic Information:
- Author: Mohammadreza Nikoonam, 1327-
- Title: The Islamic Revolution: Challenges and Proposals / Mohammadreza Nikoonam.
- Publisher: Tehran: Sobh Farda Publications, 1393 (2014).
- Physical Description: 72 pages; 9.5 × 19 cm.
- ISBN: 978-600-7347-57-7
- Cataloging Status: FIPA
- Note: Second edition.
- Previous Edition: Zohour-e Shafaq, 1386 (2007).
- Subject: Iran – History – Islamic Republic, 1358- (1979-); Essays and Speeches.
- Subject: Iran – Politics and Government – 1358- (1979-); Essays and Speeches.
- Library of Congress Classification: DSR1570/N8 1393
- Dewey Classification: 955.084
- National Bibliography Number: 3703726
Introduction:
Recognizing the challenges faced by the Islamic Revolution of Iran is a necessity that has captivated the minds of theorists, experts, and those interested in the Islamic system. This work, which includes seven essays, examines the most significant challenges and proposes solutions for overcoming these obstacles.
One of the primary challenges confronting the Islamic Republic is the superficial understanding of religion being promoted among the masses. In other words, it is the lack of a proper and methodical understanding of religion and Sharia. Another key challenge is the absence of a correct model for the implementation of religious teachings and principles.
Acquiring the correct logic for understanding religion and developing comprehensive religious theorists are priorities essential for overcoming the current crisis. The first essay discusses the necessity of this understanding and elaborates on the obstacles in its way, as well as the methods to overcome them.
The second essay explains the natural law of “every action has a reaction,” arguing that nature, in its awareness, repays every action and deed in this world.
The third essay delves into profitable commerce and its components, discussing the characteristics of social and political groups within Islam, such as the Qasitan, Maraqan, Nakithan, and Mujahidan, and highlights the importance of freedom of expression in the government of Amir al-Mu’minin (Ali) and its necessity in an Islamic society.
Other challenges faced by the government and the people are discussed in the fourth essay, which addresses the justification and interpretation of truths in the realm of thought and the role of hypocrisy and deception in practice.
The fifth essay emphasizes the necessity of discovering and identifying easier paths to success.
The sixth essay provides two examples of the different understandings of a jurist and a philosopher in identifying a subject and issuing a ruling. The final essay discusses the descent and ascent of phenomena and the guidance of truth in this process.
“A Plan for the Effectiveness of a Religious Society”
What has caused a challenge in the religious society today is our understanding of religion and the lack of the tools to implement it. This issue has led to a crisis in the material reality of society. It is evident that a silent and vague religion cannot manage the livelihood and spirituality of society. Therefore, two key points are clearly evident:
- The problem with our understanding of religion has prevented us from obtaining a proper understanding of it, making it impossible to build a new religious system based on it. We are unable to systematically manage it in the fields of politics, culture, economics, and spirituality.
- There is a gap between the mind and action. The values and religious principles are not being actualized in the reality of society. This gap must be filled by the plans and models provided by religious specialists and scholars, who can lead the system and religious practices in society toward the ideal government.
Given that the revolution in Iran was primarily ideological and religious, the key factor in preserving it over time is the presence of religious theorists who first understand the religion and its various truths in a transparent and tangible manner. It is important to note that without the ability to understand and grasp the concepts and examples in different societies, one cannot theorize in the field of religion. Therefore, to preserve the Islamic Revolution, we need ideologues who can present religious truths in a way that aligns with cultural and civilizational progress, breathing life into the individual and social lives of people.
Training such ideologues is primarily the responsibility of religious institutions, which calls for the need to systematize their activities. The most important goal of these institutions should be to train religious theorists. This can be achieved by selecting comprehensive religious scholars from within the institutions, valuing their proposals, and establishing religious systems based on their ideas.
Challenges of the Religious System
The essence of religion is not vague; it has the capacity to guide both individuals and society to safety and prosperity. The question that arises, however, is whether human beings can build their lives with reason alone, and whether they need religion. Free societies move on this premise, but have they found a path beyond mere comfort, peace, and spirituality? The answer is no.
Of course, the entirety of religious commandments may be subject to scrutiny. The principle that religion is complete, fixed, and effective as a system for guiding individuals and societies requires proof. Today, we cannot accept it based on vague, conceptual, or non-practical models.
Assuming Islam is accepted as the only complete religion with correct and effective execution methods, the question arises: why has it, especially after the establishment of the Islamic government, not been able to adequately meet the needs of society, particularly the underprivileged? A fair answer to this question cannot be rushed. In general, it can be said that most of the issues stem from religious knowledge and the mindset within religious institutions. When the knowledge of religion is flawed, it naturally leads to practical and volitional problems.
Problems of Religious Understanding
Practical issues within religion stem from the misunderstanding of its theoretical subjects, a lack of proper definitions, and numerous unsubstantiated claims. Another issue is the lack of fatwas on social matters within Islam, with the available fatwas often being impractical. The third problem lies in the implementation of religion, which is influenced by time, place, mindsets, historical circumstances, and various other factors.
Logical or Doctrinal Problem
The root of all problems related to understanding religion stems from its logic. The main criteria for definitions, judgments, and the practical means of execution are undefined. The criterion for determining the truth of religious statements is unclear. If we wish to correct and update our understanding of religion, we must first define the criteria for this revision and measurement according to Islamic principles. Only then can we present a coherent and sound religious understanding.
Thus, the logic of Islam is unity (Tawhid). The essence and truth of Islam return to Tawhid. Until our thoughts, attitudes, and perspectives on Islam and a unified society reflect this, nothing will be defined or executable. Moreover, a general belief in Tawhid is not enough; all religious beliefs must be pursued with clarity and transparency, something our society has yet to achieve.
This requires a systematic approach to Islamic governance. The challenge remains how to establish a religious state that is effective and resilient, especially when traditional systems have struggled to address the needs of the people, particularly post-revolution.
A more precise understanding of the environment requires pursuing numerous insights and tangents, overcoming complex and subtle challenges, in order for the flourishing face of the Abrahamic faith, the Prophetic tradition, and the truth of Ali’s teachings to emerge. It is clear that religion has an influence on many aspects of the individual and all social matters. It has provided solutions that Islam has articulated clearly in its authentic texts, such as the Holy Qur’an and the authentic Hadiths.
Religion not only has an executive and practical place in social and human affairs, but has also proposed theories in culture, politics, macroeconomics, and spirituality, setting forth a path for advancing these ideas and determining definitions, directions, and goals for each of them. Religion does not seek to limit human freedom of action, but aims to delineate human truths logically, based on complete freedom and awareness.
Concerning the third question, it can be said that after proving and accepting the true religion, we have methods to understand and implement the teachings of religion, each of which, although significant, includes some that are of paramount importance.
Firstly, one must listen to the divine teachings, strive to understand them, and act according to the religious laws. For as long as a theory, a school of thought, or a system is not understood and followed, it will not be realized; and unless one submits to it, it cannot be practically applied. Just as Marxism, socialism, imperialism, and other ideologies gain visibility, power, and development by adhering to their principles and implementing their theories, so too will the true religion be understood by following its principles and strengthened by its application. This should be clear: the understanding and implementation of religion cannot be separated from understanding the contemporary world. To comprehend the religion and its principles in culture, economics, politics, and other areas, a concrete and fundamental understanding of the political and social culture of each era is essential. For religion presents what must be; and while it also takes into account the existing reality, it builds upon what must be, based on what is.
The third point is that with a full understanding of these discussions, we should not approach religion with preconceived notions or faulty assumptions, as its definitions and explanations of the created phenomena, the purpose of creation, and the path for individuals and societies differ from what we encounter in today’s world. Thus, politics, economics, culture, human nature, the origin, and the ultimate destination of existence, as well as many contemporary issues—whether in terms of definition, description, path, conduct, or objective—are fundamentally different from what is presented in religion. In the execution phase, there are also rules and regulations that differentiate the implementation of religious ideas from non-religious ones. For instance, the concept of intention and nearness to God in the implementation of religious theories is significant and perhaps absent in other ideologies, requiring a sensitive and precise approach to understanding and practicing them.
Regarding the fourth question, it can be said that one of the major issues in understanding and implementing religious ideas is the flawed presuppositions that hinder understanding. One must avoid groundless assumptions, unwarranted embellishments, and illogical beliefs when interpreting religion, identifying each such presumption and avoiding it. In the implementation phase, one must also avoid the political tendencies and opposition from non-religious ideologies.
Based on the previous discussion, the most significant problem in religious communities is the entanglement in superfluous ideas and the lack of systematic understanding of religion, which hinders the achievement of the goals and reforms religion brings to society. In the implementation phase, it is also a matter of failing to provide the necessary groundwork for realizing these theories in practice.
Another significant issue in this context is that individuals often act according to their personal preferences, prioritizing their own interests over the public good. Many do not follow religious teachings and frequently disregard them. Due to the lack of genuine acceptance, the impracticality of such teachings, the lack of supervision after delivery, and the absence of punishment or accountability, numerous problems arise. Each of these challenges must be addressed with clearly defined laws and practical frameworks.
Regarding the fifth question, it must be stated that, traditionally and dutifully, significant work has been done in understanding and believing in religion, and its implementation. However, obstacles and lack of attention to outcomes have led to a lack of proper evaluation, and as a result, fewer obstacles have been identified.
Thus, there are two primary issues related to religion:
- The lack of practical, logical, and rational understanding of religion.
- The absence of a correct and complete executive system to implement the teachings of the true religion.
Of course, the first problem affects all societies, including those that do not officially claim religious adherence. However, the second problem is more specific to societies where religious management and leadership are claimed. Therefore, these two issues are particularly evident in the Islamic community today, where religious leaders bear the banners of Shia Islam, the vibrant teachings of the Alawite school, and the green and red flag of Hedayati thought, and where the claim of realizing the administration of religion is a key responsibility.
To address these foundational problems, the first step must be an intellectual and rational effort to improve the understanding of true and dynamic religion. It would be unjust to claim that humankind, especially the religious-minded, have not strived to understand and gain knowledge of religion. It is undeniable that considerable effort has been expended on this long, arduous, and challenging journey, with many hardships endured. However, what justifies these efforts in light of the current reality in religious societies is the unsatisfactory situation faced by these societies in various aspects—individual, social, economic, cultural, and more.
Now the question arises: Where do these glaring and undeniable disorders originate?
Upon reflection, it seems that the root of the problem is broad and fundamental. In reality, the issue of understanding religion remains at the core of all problems. Courageously and clearly addressing religion—the precious gem of existence and the only pearl of the world—we must state:
Time has passed, and the age is at its end,
Yet we remain at the beginning of understanding You.
For what has befallen our religious society is either a lack of understanding of religion or an incorrect understanding of it. If religious figures and contexts have existed, they have been rooted in dogmatic and collective belief. Therefore, the first task is to truly understand religion—to grasp its meaning, content, and message. We must know religion properly, without ambiguity or negligence, and present its clear and transparent face. Then, we must apply this clear understanding in all aspects of human life.
We must first understand what religion is and how it works, and only then can we know what it says and what it seeks.
A second topic arising from this discussion concerns the Islamic Revolution and its practical outcomes, as well as the performance of its leaders. From the very beginning, this revolution repeatedly claimed to be an expression and growth of religion in the political sphere. The revolution is a product of religion, an evident and global manifestation of Sharia law, and its leaders have consistently emphasized this point. Thus, the question arises once again: Has the Islamic Revolution succeeded in achieving its objectives in individual, social, political, economic, and even religious spheres?
In other words, since the revolution is Islamic and religion manifests in it, has the Islamic Revolution been able to eradicate the anomalies and disorders across all fields? To what extent have the efforts of revolutionaries been successful in this regard? Has the revolution been capable of applying religious understanding effectively, or, at a deeper level, is religion even applicable, and is it possible for an ordinary person to understand and benefit from the foundational principles of religion?
By considering these issues, it becomes evident that if we want to trace the challenges and obstacles back to their source, we must begin by examining religion itself.
Thus, we must first examine what religion is and how it is understood. More fundamentally, we must inquire what factors and motivations are necessary for achieving a correct understanding of religion.
The session has ended, and life is drawing to a close,
Yet we remain at the beginning of describing You.
May it be that the religious community, the capacity of the revolution, and the righteous leaders achieve a correct, serious, and clear translation of the practical religion, which is the passion and fervor for the pure divine teachings of Islam, blending the lifeless bodies of humanity and the slumbering believers with worship, reason, knowledge, and action, embodying the divine realities. They should begin by drawing the living and vibrant alphabet of religion, making all its doctrines the guiding principle for themselves and others, and turning the dance of devotion and the exercise of love into tangible reality. Through offering the truth of religion, and right belief and action, they should bring an end to all misconceptions. May that day come soon.
“Recompense for deeds and the mindful nature of the universe.”
Belief in the afterlife and resurrection is one of the central discussions regarding ultimate purpose, which all divine religions and peoples cannot avoid accepting. Every group has, in its own way, acknowledged this truth.
The world and nature, with their conscious phenomena, stand as the most eloquent testament to the resurrection, the afterlife, and the recompense and punishment for deeds, as will be narrated here.
The earth on which we live and the dome that is imagined above it is the home of rewards and punishments for all our actions and deeds.
Man receives back from the hand that he extends, and what he bestows on others, nature reveals to him. No one can escape the caress of such a conscious nature.
Although this bright reality shines within every particle of existence, it seems that no one is capable of fully grasping it, and it remains one of the mysteries of the universe and human existence.
The Eloquent Testimony
The witnesses and evidence supporting this claim are numerous, but there is no clearer testimony than the expression of the human heart. The experience of the heart clearly speaks to this truth, and every individual, to the extent of their life, precision, and current situation, is familiar with this nature. The utterance of the heart is nothing but this very truth, and everyone, from themselves to others, from parents to children, from yesterday to today, has encountered enough stories and anecdotes in this regard to leave no room for denial. Yet, alas, how unfortunate it is that humanity is heedless and easily passes by these meanings.
Despite all the intellect and awareness that have made humans masters and authorities over all creatures, they are so oblivious to this truth that it seems as if they do not possess a correct understanding of it, unwittingly creating anxiety for themselves.
Perhaps this oblivion is a worldly grace, a gift endowed by the Creator, so that human beings may live in peace, for He has placed this heedlessness in their nature. A heedlessness that sometimes makes one oblivious even to the very concept of heedlessness itself, causing the person to fall into the whirlpool of calamity and the claws of nature, while their blindness becomes the instrument of their suppression.
The World and the Hereafter
It is not the case that all the reckoning and retribution for human deeds are postponed to the Hereafter, nor does a person in this world stop at every possible path and deed. Rather, the world itself punishes individuals and brings their good and bad deeds to light, establishing its own miniature resurrection. Although not all matters are concluded in this world, the consequences and rewards of one’s deeds, in addition to manifesting throughout the individual’s worldly life, will also have a specific manifestation in the Hereafter.
Even though Amir al-Mu’minin (Ali), who is the standard for all deeds, says regarding the world and the Hereafter:
“Today is the day of action and there is no reckoning; tomorrow is the day of reckoning, and there is no action” (Nahj al-Balagha), his statement does not contradict our view that all the rewards and punishments in this world are, in essence, a foretaste and a shadow of the ultimate retribution in the Hereafter. This serves as a form of limited assistance and attention towards humanity, offering early feedback as a warning, while also offering a hint of the ultimate rewards and punishments of the Hereafter.
The Four Pillars of the Most Profitable Trade
“O you who believe, shall I direct you to a trade that will save you from a painful punishment? You believe in Allah and His Messenger, and strive in the way of Allah with your wealth and lives. That is better for you, if only you knew” (Surah As-Saff, 9).
Human perception assumes that trade is a worldly, material affair, whereas the Qur’an’s concept of trade is far more profound. The Qur’an establishes a trade that is truly profitable, free from harm and loss, founded on four pillars: belief in God, belief in His messengers, and striving with both wealth and lives in the path of Allah.
Faith in God
Faith in God, both individually and collectively, forms the basis of a “Tawhidic community.” These four pillars are presented in the Qur’an as a unified concept: “You believe in Allah and His Messenger, and strive in the way of Allah with your wealth and lives.”
This individual faith should not be viewed lightly as a superficial or general belief, but rather as a perceptive, conscious faith that becomes an embodied truth within the heart of the believer.
The Message and Sovereignty
Faith in all divine ordinances, including belief in the prophets from the beginning to the end—covering all the prophets from Adam to the final Prophet Muhammad (peace be upon him)—is included in this framework. It is a faith that spans eternity, embracing all the infallible Imams and their representatives, who are the bearers of light on the path to righteousness and happiness.
Belief in truth and justice, belief in purity, sacrifice, and the total devotion of one’s material and spiritual resources towards eternity, free from any worldly entanglements, defines the true Islamic journey.
The path to salvation and closeness to Allah is embodied in the lives and examples of the Holy Prophet and the Imams, with the correct understanding and adherence to their teachings marking the true followers of Islam.
Islamic Society: The Four Groups Post-Prophet
The early Islamic community under the leadership of Prophet Muhammad (peace be upon him) can be broadly categorized into two groups:
- The Hashemites and the true fighters for the cause of Allah.
- The Umayyads and their followers, who represent falsehood.
After the Prophet, the Islamic community split into four groups, which determined the course of Islamic history. The Umayyads, led by figures like Mu’awiya, lived a life of luxury and were only concerned with maintaining their worldly power. They avoided true jihad and struggled not for righteousness but for material gains.
The Umayyads, seeing themselves in opposition to the Hashemites—who were true to the cause of righteousness—allowed many people to join Islam under false pretenses and changed many of its teachings, introducing innovations to wear down the truth.
The True Believers
The true believers and jihadists in the cause of Allah are those who, with selflessness, devote all their material and spiritual resources to serving Allah. This group, the true Shi’ah and sincere believers, are those who possess both knowledge and righteous action.
In the time of Imam Ali (peace be upon him), he encountered three groups who were opposed to him: the Nākithīn (those who broke the pledge), the Qāṣitīn (those who deviated from justice), and the Mārqīn (the Khawārij or extremist fanatics).
Imam Ali’s Leadership and the Struggle Against Deviation
The Prophet Muhammad (peace be upon him) had foretold that Imam Ali would face these three groups after his leadership. He famously said: “O Ali, soon after me, three groups will rise against you: the Nākithīn, the Qāṣitīn, and the Mārqīn.” Imam Ali, during his reign, confronted each of these groups—those who broke their allegiance, those who fought for worldly power, and the extremists who took a rigid, ignorant stance against him.
Imam Ali’s Principles of Freedom and Leadership
Despite the intense opposition from these groups, Imam Ali’s treatment of his enemies remains a unique and unparalleled example in human history. Even when the Khawārij (the extremists) insulted him, he did not resort to violence but rather allowed them the freedom to express their views. This principle of freedom, despite differing views, sets Imam Ali apart from leaders in any era.
The Root of Society’s and Government’s Problems
In the realm of theoretical wisdom, what most often creates the conditions for failure is the justification and interpretation of the various meanings and truths of reality. In the realm of practical wisdom, the source of failure is internal hypocrisy and deceit within the soul of the individual, alongside external trickery and duplicity towards others.
The validity of these two characteristics is general and applies universally, whether in individual matters or in the broader interactions and issues of human society.
What destroys the truth in society, or generally eradicates it, is not the denial or opposition to the truth itself; rather, it is the mere justification and interpretation of it that tramples upon its authenticity. What can tarnish the face of sincerity and cause a loss of public trust is the spreading of hypocrisy and deceit, and the instillation of these two destructive principles in the hearts of individuals and the collective soul of society.
Thus, the only thing that can deter an individual or a society from thinking and acting with purpose, and instead lead them into passivity, is the justification and interpretation of truths in thought, and hypocrisy and deceit in practical realities within society and the individual.
Intellectual and conceptual challenges, as well as practical obstacles, can be easily overcome. However, the real difficulty lies in the aforementioned issue, for any intellectual or practical problem—whether individual or societal—is transparently connected to success or failure. Each must be treated appropriately, and only these two factors remain elusive in their recognition and remedy. Overcoming all personal and social failures, and resolving all disorders and disruptions, is contingent upon recognizing these two factors, whether they pertain to individual affairs, social matters, or issues with internal or external enemies.
Recognizing the Stages of Phenomenal Manifestation
The discovery of the pathways to the heavens and the earth is one of the most noble subjects of wisdom. All phenomena of the earth and heavens hold great importance in wisdom, and much effort is required to realize this meaning. However, for the infallible figures (peace be upon them), this discovery is entirely facilitated, particularly for the Prophet Muhammad (peace be upon him), Lady Fatimah (peace be upon her), Imam Ali (peace be upon him), and the Imams of guidance (peace be upon them), who possess the highest human status in this regard. Others, to varying degrees, find themselves in a position where they observe existence according to their own discoveries and personal experiences.
The potential for accessing and attaining the truth, and the progressive development of knowledge, is available to all, depending on their level of understanding. If this process continues and persists, reflection on various stages of this knowledge must occur. When Imam Ali (peace be upon him) says, “O people, ask me before you lose me. For I know the paths of the heavens better than the paths of the earth” (Nahj al-Balagha, Sermon 190), this statement should be followed up on, and efforts should be made to understand and discover these paths. The statement itself serves as a strong indication of the feasibility of realizing this matter.
All possible divisions in this matter should be examined to the extent accessible to humans, utilizing the Quran, the infallible figures (peace be upon them), and other great intellectual resources. This approach will provide comprehensive insight into these stages.
The Difference Between a Faqih and a Hakim in Understanding Issues and Judgments
When discussing disbelief (kufr), the method of expression differs between a jurist (faqih) and a philosopher or mystic (hakim), as well as their respective goals and duties.
The faqih says: “My duty is to articulate the legal arguments and the limits of purity and impurity, and the outward laws for myself and my followers. A disbeliever is someone who opposes the essentials of the faith, to the point of denying God and His Messenger.”
The hakim, on the other hand, says: “What deviates from the inner perfection, or what a mystic understands as deviating from the essence of truth, is deviation, veiling, and disbelief. My duty is to reveal the truth and the inner reality of phenomena, not to focus on the outward legal rulings of purity and impurity. I express what truly is, plainly and directly.”
The kufr spoken of by the faqih is limited, whereas the kufr considered by the hakim and mystic is much broader, to the extent that escaping it is only possible for a few. Of course, the faqih is stricter when it comes to outward legal definitions of disbelief.
In this way, the faqih confines the notions of kufr and iman (faith) to limited boundaries, while the hakim and mystic seek to explore their deeper, more profound meanings.
This same distinction arises in the concept of repentance (tawbah). The hakim and especially the mystic broaden the concept of repentance, stating that repentance has two primary purposes: one, to seek God’s grace, and two, to heal the servant. The servant’s notion of God’s grace is universally applicable, and repentance removes despair from the servant regarding themselves and God. No matter the severity of their sins, these sins cannot outweigh God’s grace.
Thus, the hakim does not set a boundary for repentance and remains open to it in all cases, as the Divine grace and promise allow. The faqih, however, restricts repentance through outward conditions, since this is part of his duty and his understanding of the legal system.
The Stages of Divine Guidance and Tendency Towards Truth
The journey of divine guidance and the ascent toward truth is revealed through a profound understanding of the interwoven elements of knowledge, will, grace, wisdom, and divine guidance. All these aspects manifest through the process of divine intervention in the world, where the servant’s existence is shaped and guided toward perfection.
Knowledge of God in His essence is the source of all knowledge of phenomena, shaping and constituting their existence. Divine will brings about the actualization of this knowledge, and divine grace enables the descent of this knowledge to the servant. Wisdom and the stability of possible realizations follow, and the divine guidance ensures that the servant reaches their potential perfection.
All five of these stages—knowledge, will, grace, wisdom, and guidance—define the system of divine relationship with the servant and chart their cosmic path toward spiritual and existential fulfillment.
Divine guidance ensures that all beings, from the highest to the lowest, follow a path of development and realization. Each being finds itself and follows a downward path, and then ascends as it reveals its perfect nature and reaches its full realization.
Thus, the process of existence is always in flux, moving both downward (towards the Creator) and upward (towards perfection). This journey is eternal, and though each being reveals its presence, it is never separate from the ultimate truth and perfection, which remains the goal of all beings.
