The Seminary: Challenges and Proposals

Title: The Seminary: Challenges and Proposals

Identification

Main Entry: Nokonam, Mohammadreza (b. 1327)
Title and Author: The Seminary: Challenges and Proposals / Nokonam
Publication Information: Islamshahr: Sobhe Farda Publishing, 2014
Physical Description: 84 pages
ISBN: 978-600-7347-59-1
Cataloguing Status: FIPA
Previous Edition: Zuhour Shafaq, 2007
Edition: Second Edition
Subjects: Islamic Seminaries – Iran
Subjects: Clergy – Iran
Congress Classification: BP7.4/N8H9 2014
Dewey Decimal Classification: 297.071
National Bibliographic Number: 3681743

Introduction

The correct and dynamic leadership of the clergy is the key to the continuation and vitality of the Islamic Revolution of Iran. To ensure its survival, it is necessary to have a proper understanding of the responsibilities of religious leaders concerning the structure of seminaries, as well as the challenges and shortcomings within them.

The present text is a compilation of articles written by the author in the early years following the Islamic Revolution. It highlights the challenges and deficiencies in the seminaries and offers proposals aimed at addressing some of these issues. The implementation of these proposals is expected to lead to fundamental changes in the structure of the seminaries.

The proposal includes formulating a general framework for managing the seminary system, producing and selling knowledge, organizing research in the seminaries, structuring the financial system, exchanging information with research centers around the world, avoiding fallacies in financial transactions, and emphasizing research integrity. The identification of genuine clergy, distinguishing them from false practitioners, understanding the different categories of clergy, and evaluating their effectiveness are some of the issues addressed in this text. It is hoped that these proposals will contribute to improving the current state of the seminaries.

The Continuation and Health of the Islamic Revolution and the Religious System of Iran

The continuation and health of the Islamic Revolution and the religious system of Iran depend on the leadership of the clergy. Leadership is not an individual task; a person can assume leadership of this sacred system only if the clergy has a successful leadership position within society. Furthermore, the clergy can only maintain their leadership if their content is profound and comprehensive, and they create the necessary conditions to achieve this goal.

This position, however, is not feasible in the current disorganized state, and if the situation persists, it will encounter significant difficulties in the long term.

To achieve real and tangible leadership for the clergy and seminaries within society and the system, the Shia seminaries and clergy must adopt an external, structured, and functional management system. Currently, such a system does not exist in the general public and the seminaries, and instead, the issue is clouded in ambiguity and superficial propaganda.

Proposals for the Reform of the Seminary System

1. Identification and Registration: All scholars and clergymen in the country must be accurately identified and registered in a quantitative and qualitative system, from the highest to the lowest ranks. Each individual’s position should be documented and assigned a unique identification code, including regional and national identifiers. This will ensure no individual is overlooked, regardless of their rank or beliefs, and it will eliminate the current situation where, if a clergyman passes away, their family members must follow up on administrative matters.
2. Qualitative Evaluation: Following the quantitative identification, the second phase should involve assessing the scientific and moral standing of each individual within the seminary system. Distinguished individuals should be recognized based on their scholarly credentials, and they should play significant roles in the management of scientific affairs within the seminary.
3. Distinction of Scholars: The prominent scholars of the seminaries should be differentiated from regular seminarians. The scientific system of the seminary must remain free from material influences. Although the basic needs of individuals must be addressed, there should be no overlap between personal desires and scholarly pursuits.
4. Constitution for the Seminary System: A constitution should be formulated for the seminaries based on Shia theological principles. This constitution should address all religious, practical, executive, and managerial matters and provide a comprehensive framework for managing the seminary system, avoiding unfounded liberal ideologies or rigid dogmatism, and ending the current state of disarray.
5. Motivation for Scientific Advancement: A system of motivation should be established to encourage scientific achievement. Knowledge must be pursued with practical applications in mind, and competition should be encouraged to promote academic progress. Seminaries should present their research to the world and engage in exchange and collaboration to enhance specialization.
6. Clarification of Academic Disciplines: The academic disciplines of the seminaries, such as jurisprudence, philosophy, mysticism, and other sciences, must be clearly defined. Efforts should be made to strengthen the disciplines that are currently operational and re-establish those that have been discontinued, ensuring that the seminaries develop in a healthy and sustainable manner.
7. Financial System Reform: The financial system of the seminaries must be restructured to eliminate the current chaos and eradicate poverty among seminarians. Wealth and resources should not be distributed recklessly. Financial contributions, such as religious alms, must be gathered and distributed transparently, and those receiving these funds should be held accountable.
8. Separation of Scientific and Promotional Activities: Scientific research should be separated from promotional and preaching activities. Mixing these functions leads to neglect and inefficiency.
9. Global Collaboration: True scholars in the seminaries should engage with international scholars through media and the internet or in person. Interactions between Shia scholars and scholars of other Islamic sects, as well as with non-Muslim intellectuals, should be encouraged. This will stimulate scientific and doctrinal growth within the seminary system.
10. Practical Application of Knowledge: Seminaries must prioritize the practical application of knowledge. This includes creating a system that allows for the natural identification of achievements based on the time and effort invested in studying.
11. Promotion of Research: The seminaries should share their research with the global community and engage in scientific exchange. This will not only strengthen the academic standing of the seminaries but also foster competition and innovation in scholarly fields.
12. Research as a Global Asset: The research conducted within the seminaries should be presented in a way that is globally recognized. Religious scholars should be encouraged to pursue research that has both spiritual and material value.
13. University and Seminary Collaboration: A closer and more meaningful relationship between universities and seminaries should be established based on research and collaboration rather than superficial publicity and competition. Both institutions should share their respective needs and avoid overlap in academic disciplines.

Methodology

In research methodology, the importance of thoroughness and breadth of thought cannot be overstated. Achieving knowledge in any field requires a broad perspective, avoiding one-sided thinking. Neglecting this principle leads to fruitless and even harmful research. True investigation requires considering all aspects of an issue with patience and careful deliberation. Without doing so, any conclusions reached will be incomplete and misleading.

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Everyday and ordinary. Humanity has always been entangled in wars and conflicts due to this very mistake.

Although humans have created various fields of science and technology in the modern world and have achieved significant successes in this regard, the shortcomings and obstacles encountered in addressing this issue far exceed their successes.

Today, in scientific communities, although there are many instances of secrecy and many countries or researchers conceal their research to sell it or to prevent it from being publicly available, there are also many scientific areas that progress through the exchange of ideas and collaboration. Unfortunately, it is only in this field that, apart from the one-dimensional thinking and ideologies, there is no exchange of ideas among individuals, let alone with other intellectual groups and societies.

Every scholar, whether mature or inexperienced, sits in the confined laboratory of their own mind, thinking, weaving ideas, and researching their incomplete thoughts, which they then impose on a limited number of disciples or many students, without presenting their ideas to other scholars for critique and analysis. Ultimately, the result of their flawed thoughts is presented in secrecy or in a restricted manner, showing no regard for others, leading to isolation, seclusion, and stagnation. These thoughts themselves are also isolated, dogmatic, stagnant, and confined.

Upon careful observation, it becomes clear that any society or academic environment where individuals are more isolated suffers from greater ignorance, division, discord, and disintegration.

For the advancement of all social groups, nations, and individuals, all humans must unite and connect with one another. In every discussion, every aspect of an issue must be considered with care, and beyond scientific disputes, a spirit of truth-seeking must prevail, without merely indulging in fragmenting opinions and creating disarray. Vast informational databases must be formed across all academic and doctrinal fields, and the issues of each science should be made available to all humans according to the latest scientific theories. This would prevent redundant work or aimless, blind pursuits.

A separation of religious sciences must be initiated, distinguishing enduring ideas from unfounded beliefs, so that they are not presented together.

The research methods in these fields are highly limited, closed, and stagnant. Many clerics never reach the stage of research and Ijtihad, and those few who do face obstacles, which are briefly outlined as follows:

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A. Many of the topics discussed are outdated, unnecessary, and unproductive.
B. Identifying necessary and essential topics is not a priority, and only existing issues are addressed.
C. The research environment is stagnant, with no supply or demand for new research, and no central database or repository to collect or retrieve ideas and research.
D. The basic necessities and livelihood for researchers are lacking, and every scholar or researcher endures hardships either out of tradition, belief, or selfless devotion.
E. There is no scientific exchange among researchers. The only connection that exists is between teacher and student, which is a one-way verbal and auditory relationship, with no mutual exchange or cooperation.

It is obvious that although sincere and strenuous efforts are made, the results are limited.

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3. Understanding the Clergy

It is appropriate that the non-academic segments of the clergy be separated from the religious seminaries, with appropriate centres established for them. The academic clergy should be kept away from isolation and individualism, and their thoughts should be systematically organised and presented in a scientific collective. After mutual exchange and the discussion of ideas, these thoughts should be presented to the students, with outdated or unnecessary ideas archived.

Traditional fields of study that were present among past scholars, and are now marginalised and limited, should be pursued once again, and the fields needed within the seminaries should be introduced. Moreover, beyond reconstructing transmitted sciences, intellectual sciences should be welcomed.

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Shiite clergy have a fundamental role in society and in the hearts of believers, even in the hearts of ordinary and non-Muslim people. They cannot be separated from the prophets and Imams of religion (peace be upon them), nor can they be equated with other social groups. Therefore, the clergy must be considered in relation to the prophets, Imams, and divine and celestial leaders, whether we believe in them or not.

Focusing on this aspect is necessary and vital for any researcher or social affairs expert who wishes to study the functions and roles of this social group. Hence, if all material factors and social groups in our society engage in conflict with the clergy, they will never succeed. Although they may weaken the clergy, ultimately, this would lead to a transformation of the foundation of religion, society, and the Islamic world, resulting in a disaster that will at least involve Iranian society in a crisis.

The clergy are deeply embedded in the hearts of the people. The people regard them as dearer than their own lives, even more than their close family members. This closeness is so profound that it can be said that there exists an inherent, mutual relationship between the Shia community and the clergy. The clergy represent the essence of the verse “The Prophet is closer to the believers than their own selves” (1).

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People and even their families consider the clergy as more intimate than their parents, spouses, or siblings, sometimes sharing matters with them that they cannot discuss with their closest family members.

This relationship is deeply rooted in the people’s faith and devotion. When a child is born, whether a boy or a girl, the first to hold the child is a cleric, whispering the Azan and Iqamah in the child’s ear and often placing a kiss on their cheek. In their youth, it is the cleric who officiates at their marriage, creating an atmosphere of joy for everyone as they unite the couple. Later, when death comes, the same cleric must accompany the individual to the final resting place, guiding them to their eternal journey. This cycle is intrinsic to every Muslim’s life, and beyond this, no other position can be imagined.

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If, by hypothetical reasoning, a conflict were to arise between the Prophets and the clergy, the question of who should be given precedence would arise: the Prophets or the clergy? It is evident that the Prophets should be given precedence as they are infallible, and they were the ones who guided the clergy. However, the reverse could also be argued, that the clergy are correct. If the Prophets were to say that the clergy are false, then their own position would be invalid because the clergy’s only argument is that the Prophets are truthful. If the Prophets are false, then all their statements, including those about the clergy, would be invalid.

This analogy is similar to the hypothetical situation where a conflict arises between Imam Ali (peace be upon him) and God. Naturally, one would say that the truth lies with God. However, one could argue that the truth lies with Imam Ali, as from the beginning of creation, God and all the Prophets have affirmed that the truth lies with Ali. Would one dare to say that Imam Ali was false? The very thought contradicts the essence of belief, as if one were to deny Imam Ali, they would be denying God, as Imam Ali himself says: “Through us, God is known.”

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Therefore, the light of Imam Ali and the Shiite clergy, who are manifestations of that light, can never be extinguished. These two streams, intertwined as they are (“created from the finest of our clay”), are connected to the prophets and the Almighty, and their existence cannot be wiped out. Despite attempts over time to weaken them, this is a secret within creation known only to those who possess deep understanding.

When one enters the environment of the clergy and observes their lives and interactions, one may not immediately realise their power and influence, nor understand their role in shaping the course of history. This is a hidden mystery that lies within the depths of their essence. How, despite their purity and simplicity, have they become the key players in history?

It can be said that after the Holy Qur’an, the greatest miracle of Islam is the clergy and their turban. Despite all the colonisers throughout history attempting to destroy the clergy and their turbans, they were unaware that these very efforts have unwittingly strengthened the clergy’s position.

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Furthermore, not only external forces have attempted to weaken the clergy, but also internal groups have at times been the cause of their isolation and defeat. These groups, in practice, have played the largest role in weakening the clergy. However, neither these internal nor external forces have been able to succeed. As one great scholar said, it is the divine will and decree that the clergy and the turban be a miracle for true Islam, demonstrating that they can protect Islam and the Qur’an, and that until the appearance of the saviour, this group will represent the divine authority and infallibility of Islam.

However, when speaking of the clergy, we must understand that this term refers to those who embody Islam and must meet specific criteria. Otherwise, the term ceases to be applicable, and the true essence of it is compromised.

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Terms like “true Islam” or “committed clergy” are dangerous expressions that, knowingly or unknowingly, originate from colonial influences. When these forces could not destroy the vast body of the clergy, they began to fragment it in an attempt to weaken it. Such distinctions are unnecessary because Islam, in its essence, is truthful and committed. The true clergy and Islam are one, and any attempt to divide them into categories such as “committed” or “rightful” is an attempt to undermine the unity of Islam.

Those who try to fragment these ideological beliefs are demonstrating weakness and a lack of understanding of the true nature of Islam. This fragmentation serves only the interests of the enemies of Islam, whether intentionally or unintentionally, and can be a serious blow to the unity of the faith.

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Of course, one should not mistake this as suggesting that all groups or lines of thought within the clergy should be regarded as equal. One should not dismiss different ideas within this body as invalid. To do so would be a form of intellectual exclusivism and an exercise in one-dimensional thinking. The clergy, like Islam, should be understood in its multifaceted dimensions. It is essential that each scholar, after years of study, adopts a unique approach and mindset. Dismissing any one approach would be a disservice to the greater intellectual and spiritual mission.

1. Top Jurists

Among the jurists, there are those who attain the highest levels of scholarship and are considered prominent scientific figures and the cornerstones of religious seminaries. Some of them reach the rank of “Marja’iyyah” (religious authority) and, with varying degrees, attain a position where they become the primary source of religious guidance for the people.

The position of Marja’iyyah is reserved for the most competent and deserving jurists. If such a selection is genuinely achieved, it can resolve many of the religious and intellectual problems faced by the public.

Of course, at any given time, individuals can choose to follow different jurists on different issues, and such pluralism does not present any religious or practical problem. However, the leader of the Islamic community in legal and religious matters is chosen from among these individuals to prevent fragmentation and division within the Islamic society.

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The Guardianship of the Jurist (Wilayat al-Faqih)

The Guardianship of the Jurist, also referred to as the “General Deputyship,” is an important responsibility for prominent jurists and scholars. During the occultation of the Imam (may Allah hasten his return), they are appointed by the authority of Imam al-Zamana (may Allah hasten his reappearance) to manage the religious affairs of the people.

Another Classification

What exists in our society, ranging from the first tier to graduates of seminaries, can generally be divided into two categories: The first category consists of scholars and jurists, including the learned, jurists, teachers, and sources of emulation. We refer to this group as “students” or “scholars.” The second category is referred to as “Akhund,” a title for clerics.

Those who are truly dedicated to religious matters and have been recognized for their excellence in this field belong to the first group, while others, like the general populace, must align themselves with this group; otherwise, their actions will not have religious legitimacy.

The opinions and statements of the scholars and jurists (the first group) are generally respected, while the statements of the second group—those who wear the turban (Akhund)—cannot be accepted unconditionally or without verification. In other words, if their opinions are followed and mistakes occur, there will be no religious justification for the actions of the followers, since the statements of the second group are not protected by religious immunity. Therefore, the correctness of their statements must be established before acting on them.

Claims made by individuals should not be given undue weight, as they often lack the evidentiary foundation to substantiate the truth. In many cases, public uproars play a significant role in their promotion. Therefore, claims should be scrutinized with utmost caution, and mere claims should not be the basis for acceptance. This responsibility falls heavily on the people and the community, requiring their vigilance.

Thus, to identify individuals and correctly understand their positions, one cannot rely on the praises and commendations from their followers or promoters; caution must be exercised. It frequently happens that due to public hype, false figures are elevated and gain full public acceptance without deserving the qualifications or merit.

Contrasting Figures

Among scholars and jurists, there are opposing figures. Some, despite all their qualifications and scholarly positions, choose to withdraw and avoid publicity, while others devote themselves entirely to achieving fame and position, sparing no effort to attain their goals. Some may resort to any means, whether good or bad, beautiful or ugly. In such cases, as mentioned earlier, the people must exercise insight and caution in their awareness, distancing themselves from controversial figures and those with little or no substance. Otherwise, society will face numerous material and spiritual problems, leading to significant disorder.

Spiritual Aspects and the Interplay Between Quantity and Quality

What we have discussed so far concerns the scholarly position of individuals in seminaries or clerics (Akhund). What follows briefly addresses the spiritual aspects and the relationship between the quantitative and qualitative aspects of clerical figures. The spiritual aspects, after scholarly position, are the primary condition, namely piety and specific justice. Both spiritual and scholarly qualities must be taken into account thoroughly and precisely because scholarly qualifications alone are not sufficient for their acceptance.

As for the quantity and quality of seminarian figures, it can be stated that there is an inverse relationship between the two: the higher we ascend in terms of knowledge and virtue, the fewer individuals there are in number, and as we descend from higher virtues, the number of individuals increases. It can be said that the brilliant figures of the seminaries and the religious community are often attacked or harassed in the quantitative arrangement, leading to the truth and quality being overwhelmed by quantity, which results in significant internal and external inconsistencies.

Thus, although seminaries produce individuals of great excellence, deserving of the title “Heirs of the Prophets,” these seminaries also have numerous rejected individuals, and the reflection of both quantity and quality within them leads to immense deprivation.

True Figures

In another classification, the acceptable figures of the seminaries can be divided into three categories:

1. The first category consists of scholars of appearance, those whose highest achievement is Ijtihad, Fiqh (jurisprudence), and a certain level of exegesis and theology.
2. The second category includes scholars who, in addition to the aforementioned stages, pursue wisdom, philosophy, and mysticism to a moderate or complete level, thus attaining a collective status. They move and speak in a more measured and thoughtful manner, though they are less involved in practical matters. While they may not be particularly concerned with outward appearances, their success is not dependent on quantity, and the general atmosphere of the seminaries does not provide sufficient opportunity for their development. Only a few can make such progress.
3. The third category comprises those who, in addition to the stages mentioned earlier, have succeeded in non-exoteric sciences—such as Western sciences or deep esoteric truths and divine matters. Though few individuals reach this level, those few stand on equal footing with many others. These individuals rightfully deserve the title “collective status” and possess superiority over the earlier groups, although they may not have the opportunity to be involved in practical matters or receive widespread recognition due to various challenges.

However, some may follow the path of the second category without achieving success in the first, or the path of the first category without success in the second. Though their progress may be complete in some respects, it remains incomplete in others.

If seminaries focus on those who have successfully navigated their path and place them in their appropriate positions, evaluating their achievements and working to promote their development, we would not witness the current disarray. However, achieving this requires that those responsible for seminaries be true figures and genuine guides, utilizing qualifications correctly and ensuring that the right individuals are placed in the right roles. This should not be done hastily or simplistically, for there are many delicate nuances to consider that may be easily overlooked.

Although this aspiration is not impossible, to believe it is simple would be naïve. May Imam al-Zamana (may Allah hasten his return), with divine grace and miracles, bring this to fruition for the prosperity of society and the people.

Leadership and Seminaries

To realize true leadership, seminaries must take significant steps in the areas of “knowledge,” “jurisprudence,” and “spiritual understanding” and subsequently enable the community and seminaries to benefit from these matters and individuals in a coordinated, specialized manner—without anyone claiming undue authority or engaging irresponsibly. This would guide the vibrant, contemporary community towards scholars and seminaries, fostering unity and collaboration among them.

Finally, it must be emphasized that seminaries should first rid themselves of rigidity and disarray, restore the heritage of the past, and then integrate it with the new sciences and techniques of the world. In this way, they can preserve their dynamic identity on a global scale.

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The greatest of all creatures created by God is human. Humanity is the pinnacle of divine creation, entrusted with the position of God’s vicegerency. At the peak of this highest creation stand the infallible holy figures (peace be upon them). These holy figures are those chosen by God and introduced through the previous infallible authority. Therefore, no one can claim infallibility and divine vicegerency for themselves, as infallibility serves as the criterion to differentiate true knowledge from false claims.

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The infallible holy figures are exclusively the rightful Prophets and Imams. The twelve Imams, the pure lights, are led by Imam Ali (peace be upon him) and his rightful descendants, culminating in Imam al-Zamana (may Allah hasten his reappearance).

During the occultation, guidance and salvation of believers occurs indirectly through those who are religiously and scholarly qualified and who derive divine rulings from the Quran and the Sunnah, making them accessible to everyone. Although, in this era, there are those with spiritual influence and those with the title of Ijtihad, these two qualities rarely coexist in one person. However, when they do, it is a great illumination.

In the occultation, the divine authority of the infallibles appears in a fragmented manner. One group follows the path of Shari’ah, while another follows the way of spiritual knowledge. If these groups are genuinely free from adornment and speak the truth, they are capable of resolving people’s issues, and following them is legitimate. Otherwise, their failure will mislead believers.

Ultimately, following reason, thought, infallibility, and the guidance of the infallible is the highest form of assurance. Therefore, no wise individual sees themselves as independent of the Imams (peace be upon them) and their representatives.

The way to access the infallible during the occultation is exclusively through knowledge, provided by informed and faithful jurists who uphold the Shari’ah and divine commandments. Thus, during the occultation, religious matters and divine rulings cannot be derived without these specialized jurists.

Although the essence of religion and divine laws extends beyond the extraction of secondary legal rulings, it is impossible to practice the faith and follow the infallibles without the jurists. Although the true divine attributes and qualities of humanity are not confined to the rules of jurisprudence, our jurists generally do not possess complete mastery over them. Special efforts must be made to access these higher truths. Nonetheless, the notion of “spirituality without clerics” is equivalent to “religion without the infallibles,” and such ideas are erroneous, misguided, and often aligned with colonial or deviant agendas.

The Holy Quran and Sunnah come to us through the divine scholars and holders of sacred knowledge, whether related to legal matters or spiritual matters.

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1. Authentic Spirituality

Spirituality and its Quantity and Quality

In this brief discussion, it is essential to address the qualities of the clergy, both quantitatively and qualitatively, so that individuals do not fall into error when recognizing this group.

If we hypothetically had a hundred thousand clergy, half of them should be considered insignificant; although they could still contribute to the faith with a proper program, they would primarily harm society and hinder the intellectual progress of the general populace.

Thirty thousand of the remaining clergy should be regarded as ordinary scholars who pose no significant harm and can benefit others.

Among the remaining twenty thousand, fifteen thousand are true scholars, and the last five thousand are those who possess profound ideas and plans for societal growth. From these five thousand, fifty individuals can be considered human geniuses and innovators, while only five among them truly carry the purity and brilliance of thought and knowledge. These five individuals are bright stars on the path to the growth and perfection of humanity.

Despite enduring numerous historical setbacks, with both internal and external enemies creating challenges within and outside the clergy, the true essence of this institution remains intact, untouched by the vicissitudes of time.

Though there is outward unity among the clergy, with all supporting general religious tenets and following the Quran and Sunnah, the internal diversity is evident, with different groups such as jurists, theologians, philosophers, and mystics each following their own inclinations. Over the centuries, conflicts, rivalries, and factionalism have contributed to the creation of obstacles for the other groups within this class.

As mentioned earlier, the true essence of this scholarly and religious institution is represented by a smaller percentage compared to the larger number of clergy who are less capable. Unfortunately, the many challenges posed by the lower quality of this group often create difficulties for the higher quality.

If the higher quality of scholarly and religious figures within the clergy is properly supported, and efforts are made to reduce the influence of the uneducated elements, it is possible to imagine the clergy as the only true, vibrant, and authentic religious-scientific institution in the world. However, in its current state, we should not expect too much hope for the future, as the many obstacles posed by the less competent members leave little room for the progress of the true religious scholars.

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May the religious authorities work to ensure the flourishing of this authentic institution and address its real challenges with wisdom and strength.

From the previous discussion, it can be concluded that Allah created all realms and placed the perfect and infallible human at the pinnacle of His creation, choosing them as His vicegerent. During the occultation, scholars and jurists play a significant role in guiding humanity, helping them navigate the teachings of the Imams. However, to achieve authentic spiritual growth, attention must be given to the purity, wisdom, and qualifications of religious leaders. When we speak of spirituality, scholars, jurisprudents, mystics, and ascetics, we refer to complete and sound individuals; not to weak groups who sometimes think more baselessly than many ordinary people, even though they may appear outwardly similar to thinkers, with their grandiosity and claims often surpassing those of the true men of understanding.

This group, metaphorically, resembles a nurse in a hospital (69) who wears a white coat similar to a doctor’s and believes their experience surpasses that of the doctor; they practice medicine and the people, out of ignorance, call them a doctor and seek treatment from them.

Thus, the general public must become aware and not limit their understanding of Shia religion and spirituality to what they occasionally see in their villages and towns. People should strive for a deeper understanding of their faith and consider religious knowledge as part of their daily life, just like their worldly affairs. They must connect with the Qur’an and the traditions of the Infallibles through learned scholars, so that they neither drift away from their religion nor fall into the traps of superficiality and ignorance.

People must follow those whom the Qur’an calls upon, not those who merely read the Qur’an. They must seek those whose speech carries the fragrance of infallibility, not those who present dissonant rhetoric dressed in the appearance of knowledge and piety. May the day come when divine truths are conveyed to all people by the hearts and reasoning of the rightful scholars.

6. The Evolving Clergy

Historically, it has been widely accepted among Shia clergy and prominent figures that religion is separate from politics. Occasionally, only a few individuals—mostly at lower levels—have fully pursued this path, whether accepted or not.

This reality has been a long-standing tradition. Whether it is right or wrong, or in line with the teachings of the Imams during the period of occultation, is another matter that we shall not delve into at the moment. For now, we are only concerned with the perception of this idea, without asserting or denying its correctness.

Occasionally, some individuals from the religious community have held this motivating view. Notably, after the events of June 5, 1963 (15 Khordad 1342), under the influence of Ayatollah Khomeini, the situation gradually shifted, casting doubt on the previous status quo and motivating a move towards political opposition and intervention. At first, only Ayatollah Khomeini, some young and less educated clergy, and a group of people supported this idea. The elders and senior figures tried to keep themselves as far away from this fire as possible, sometimes accepting or rejecting actions without openly expressing their views. However, the widespread propaganda from the young, courageous, and often uninformed clergy, coupled with the corruption and despotism of the Shah’s regime, hastened the development of this ideology and revolution, leading even the elders to follow, either reluctantly or unwillingly.

By the end of the Shah’s regime, most scholars had become revolutionary and aligned themselves with this new political direction. Both scholars and their followers—whether consciously or unconsciously—joined this path, and the revolution ultimately triumphed. The blood of thousands of martyrs bore fruit, leading to a victory over a world filled with disbelief.

However, among the scholars, some said, “Although this path may not align with Islam’s true method, and despite Khomeini acting independently without consulting others, something has been done, and a burden has been placed upon the shoulders of Shia clergy that cannot be abandoned, as it would harm Islam, and everyone must contribute.”

At this point, the aftermath of the revolution—what happened to the power, who controlled the country, and who held authority—is not the focus. What is clear is that the movement gained momentum, and everyone sought to secure their own position. If one could not, they would content themselves with whatever was available.

The public divided into three groups: the majority became revolutionary and supported Khomeini; a minority turned into staunch opponents, enemies of religion, God, and the revolution, and became increasingly irreligious; and a third group remained indifferent, fearful of the future.

The first group displayed the utmost self-sacrifice and dedication, though some sought personal gain. The second group committed atrocities and inflicted harm by any means possible. The third group, concerned only with preserving their own interests, remained passive.

Most of the younger, less educated scholars followed Khomeini’s revolutionary path, often disregarding scholarly or religious constraints, sometimes even ridiculing such ideas, though some pious and committed individuals could still be found among them.

The elders, scholars, and senior figures expressed dissatisfaction and discomfort but remained silent, as they recognised that the prevailing intellectual direction of the regime did not align with their own. As far as possible, they distanced themselves from it, observing from afar with discontent, occasionally sharing their frustrations in private, but refraining from vocal opposition.

Most of this group still respected Khomeini’s authority as a scholar and silent leader, justifying their silence by claiming that undermining Islam would harm them as well. The regime’s leaders and those who had no genuine affinity for the clergy, along with other religious or pseudo-religious groups who had held roles before the revolution, either failed, fled, went into hiding, or were captured, imprisoned, or killed.

Currently, none of the revolution’s original supporters remain, and as the saying goes, “Ali is left with his pond.” Khomeini, with his firm hold on power, and a large number of new, bold, revolutionary clerics have risen, with the majority of the population either supportive or reluctantly compliant.

Key Point of Discussion

The central question arises: What will happen between Khomeini’s revolutionary clergy and the traditional clergy? How will their respective ideologies coexist? Khomeini’s revolution, backed by the younger, more radical clerics, fundamentally clashes with the approach of the traditional clerics, who have long advocated for the separation of religion from politics, living in fear of political engagement, and focusing solely on theological studies.

The revolutionary clerics view the older generation of scholars, who have always preferred theological pursuits over political involvement, as obsolete and ill-suited for the current political climate. The younger, bold clergy view themselves as the true representatives of Islam, dismissing the older scholars as ill-informed or even irrelevant.

The traditional clergy, in turn, remain silent but anxious, knowing that as long as Khomeini holds power, they cannot act, but also contemplating the future when Khomeini is no longer at the helm. Some of them hope that the current leadership will fail, creating space for their more conservative ideology to regain prominence. Ultimately, both sides await the unfolding of events, possibly in the distant future, or in the hopes of the return of the Mahdi (may Allah hasten his reappearance), when all will be judged.

The evolution of these divergent ideologies will be a key factor in shaping the future of the revolution, and it remains to be seen whether the clergy can unite, transcending their divisions, to create a truly pious, learned, and revolutionary leadership.

May 1982 – 6th Rajab 1403 AH.