The Why and How of the Islamic Revolution

 

The Why and How of the Islamic Revolution
By Mohammad-Reza Nekounam

Bibliographic Information:

• Author: Mohammad-Reza Nekounam (b. 1327)
• Title: The Why and How of the Islamic Revolution / Mohammad-Reza Nekounam
• Publisher: Sobhe Farda Publications, Islamshahr, 1393 (Second Edition)
• Physical Description: 160 pages, 21 × 14.5 cm
• Series: Collection of Works, Volume 27
• ISBN: 978-600-7347-38-6
• National Bibliography Number: 3681727
• Subject: Iran—History—Islamic Revolution of 1979
• Dewey Classification: 955/083

Foreword:

Praise be to God, Lord of the worlds, and blessings and peace be upon Muhammad and his pure family, and perpetual curse be upon their enemies.

Since its inception during the time of the Prophet Muhammad (PBUH), and continuing throughout the period of the Major Occultation (Ghaybat Kubra), Shia Islam has consistently been a dynamic and divine movement. This movement, rooted in the teachings of the Imams, has remained alive and enduring through its commitment to defending the truth and the integrity of Islam. It has continuously sought to restore Islam from its deviation, and has never known rest, ceaselessly struggling and sacrificing for this cause.

However, this raises the question: why has this movement, from its inception until today, never been able to establish a cohesive government or realise its laws and social governance?

Furthermore, one might ask, to what extent did the revolutionary movement led by the clergy, particularly Ayatollah Khomeini, have roots in Shia culture, and what were the factors behind its success? What were the contributing factors to its survival, and what challenges and risks did the revolution face?

These questions will be addressed in this work, which briefly explores the following three issues:

1. The reasons behind the failure of Shia thought to establish an independent and distinct government, both during the time of the Imams and beyond, except for a brief period.
2. The role of Shia thought in the formation, emergence, and success of the Islamic Revolution of Iran.
3. The legitimacy of the Islamic Revolution, and an examination of the factors behind its success, as well as the challenges it faces.

This work is structured into three main sections. The first provides an introduction to the concept of legitimacy in governance within Shia Islam, examining how leadership and governance were carried out during the time of the Imams.

The second section provides the necessary context for answering the question of why the Islamic Revolution occurred in Iran, and introduces the characteristics of the Iranian people.

It is worth mentioning that the general characteristics of the regions and cities of Iran referenced in this text are based on the author’s personal experiences and reflections from the early 1970s, as this book was originally written in the early 1980s, and has been published with only minor revisions.

The final section of the book discusses the legitimacy of the Islamic Revolution, the factors that led to its emergence and success, as well as its future and the challenges it faces.

And our final prayer is that praise be to God, Lord of the worlds.

Chapter 1: The Legitimacy of Islamic Government

Does Islam advocate for governance, political involvement, and intervention in executive and social affairs? To address this, we must also examine the brief period of governance under Imam Ali (PBUH) and explore whether Imam Ali (PBUH) had the intention to establish a government and whether this idea was followed by the other Imams, or whether the Shia and non-Shia movements were rooted in the culture of the Ahl al-Bayt (PBUH) and had legitimacy in their actions.

From its inception, despite being a minority within the Islamic community, the Shia movement has always been in conflict with the ruling groups. It has been known as a jihadist movement, with the blood of many of its leaders nurturing the growth and continuity of this ancient tree. The reason for this is clear: the defining characteristic of Shia thought is its refusal to compromise with falsehood. It does not accept disgrace alongside falsehood and insists on fighting against oppressive forces, imperialism, and the exploitation of humanity. This has made the Shia movement a constant source of conflict with all forces of falsehood, which in turn has prevented it from establishing a government and fully implementing its social and political ideals.

In another book, the author analyses the political history of Islam, particularly the event of Saqifah, and argues that after the death of the Prophet Muhammad (PBUH), external colonial powers, along with internal forces of hypocrisy, began to take control of the political and social affairs of Islam, undermining the legitimacy of the rightful leadership of Imam Ali (PBUH).

Upon the Prophet’s death, two key factors— the influence of falsehood and the presence of hypocrites within the Muslim community— along with the intellectual backwardness and short-sightedness of the Muslim ummah, led to the usurpation of political power. This prevented the rightful leadership of Imam Ali (PBUH) from taking root.

Despite the failure of the caliphs and the brilliance of Imam Ali (PBUH), a brief period did occur in which Imam Ali (PBUH) assumed leadership. However, this short time was insufficient for a comprehensive establishment of true Islamic governance. Although many recognized the truth of Imam Ali’s leadership, only a few supported him, while others remained indifferent, lacked understanding, or were outright hostile. This scenario eventually led to Imam Ali’s martyrdom.

Following his martyrdom, the false powers, aided by deceit and manipulation, dispersed Imam Hasan’s (PBUH) supporters, even within his own household, leading to his abandonment and ultimately his poisoning. The true Islam thus never had the opportunity to fully manifest itself in the political and social realms.

During the time of Imam Husayn (PBUH), the forces of falsehood reached their zenith, and a propitious moment arose for a revolutionary movement based on true Shia principles. Imam Husayn (PBUH), through his martyrdom at Karbala, revealed the falsehoods within the Islamic community, further illustrating the depth of corruption and the necessity of his revolutionary sacrifice.

Imam Husayn’s (PBUH) movement had two main goals: one was to continue the revelation of truth and embody it, and the other was to expose the forces of falsehood. In the latter, he succeeded remarkably, providing the Muslim ummah with a clear vision of the true face of Islam, devoid of any deception or hypocrisy.

However, despite the clarity of his mission and the defeat of falsehood, the Shia did not succeed in establishing a government or a political leadership. The Imams, after the martyrdom of Imam Husayn (PBUH), turned their attention to rebuilding the intellectual and cultural foundation of the Shia community, rather than focusing on immediate military or political actions.

The Imams refrained from participating in transient, short-lived movements, instead working towards a long-term, sustainable cultural revolution within Shia Islam. This cultural and intellectual renewal laid the foundation for what would later become the Jafari school of thought.

This approach, of emphasising intellectual and cultural change over short-term political gains, explains why the Imams did not align with spontaneous uprisings or movements, even though they never explicitly opposed them. Their focus remained on ensuring that the principles of Shia Islam were correctly understood and preserved for future generations.

The period of Occultation is the most eventful era in Islamic history, as it represents the peak of historical developments and the height of confusion. Despite the fact that all the teachings of Islam, in all their practical dimensions, were clearly defined by the infallible Imams (peace be upon them), not everyone has the capacity to fully comprehend them.

The Occultation is the pinnacle of Islamic history and the stage for the emergence of both truth and falsehood, and the ground for the fulfillment of the efforts of the infallible Imams (peace be upon them).

Islam, with all its boundaries and cultural identity established during the time of the Imams, did not have the opportunity to fully implement its social teachings. This situation, in turn, became the fundamental cause of the Occultation of Imam al-Zamana (may Allah hasten his reappearance). This unique historical event is a singular transformation toward leadership. Although the Occultation provides a vast field for the full implementation of truth, it also became the cause for the rise of falsehood, bringing to light every form of falsehood that had been hidden.

The Occultation is the foundation for the exposure and revelation of all falsehoods and a global revolution to rectify the material world and achieve the actualization of Islam across the natural world. It is the unique miracle of the Imamate, just as the Quran is the ultimate rational miracle of prophethood.

As previously mentioned, Shia Islam does not, under any circumstances, reconcile with any group of falsehood, and it always seeks absolute truth. The only path to this goal is through this process of evolution. Therefore, a general foundation must be laid for the intellectual reconstruction of humanity and the growth of the ability to discern and completely disillusion oneself from falsehood, eliminating any form of falsehood disguised as truth, except for infallibility and the truly sinless. This process necessarily requires the transition through this historical era, known as the Occultation, to prepare the entire world for the emergence of a singular, sound leadership in the natural world. This is the Shia theory and its ultimate vision for the future of the world.

It is evident from the above that Shia culture possesses a political approach and a political philosophy. Islam is a religion of governance, but unfortunately, it has not had the opportunity to fully develop and implement its laws and rights. During the time of the Imams, various movements, though appearing different on the surface, were able to correctly define the leadership of society and the world for future generations, embedding this idea in the souls of Shia believers and laying the intellectual and cultural foundations for it during this period, despite facing numerous obstacles, particularly the short-sightedness of the Islamic community.

The Political Thought of Shia Islam

The political creed of Shia Islam can be summarized as follows: Infallibility is the sole guide and legitimate leader of humanity, and the Shia present it as their political model in the world, awaiting the emergence of a unified leadership across the natural world.

As mentioned, an important and highly specific question arises here, one that has sparked much debate: Can the human movements and uprisings against colonialism that occur during the period of Occultation be considered in line with the method of infallibility, or can Shia uprisings, at least to a relative or complete extent, be seen as in harmony with it? Can we say that all non-Shia uprisings are in opposition to or in conflict with the methods of the Imams? If so, should we avoid all such movements and uprisings, waiting only for the reappearance of the rightful Imam, al-Zamana (may Allah hasten his reappearance)?

This approach to political thought requires clarity, as every humanitarian movement and uprising that is free of political deviation and external allegiances does not fundamentally conflict with the general principles and method of Shia Imamate, just as no Shia movement, whether in the past or present, perfectly embodies the method of the infallible Imams.

Anyone with even a modest understanding of Shia political thought would not consider this subject to be in need of discussion. What requires analysis is the claim that all these movements are either completely in line with or in opposition to the method of the infallible Imams (peace be upon them).

Sometimes a movement is assessed in terms of its general humanitarian aims, while at other times it is analyzed from a narrow, specific political or ritual perspective. These two approaches differ significantly. In the first, the focus is on humanitarian goals and rational methods, and the leaders of the movement may have no awareness of the method of the Imams. In the second, assuming a higher level of awareness, this method can be approved, provided the necessary conditions for its success are met.

In the first scenario, where the goal is humanitarian and in the service of general human interests, it is clear that it shares relative alignment with the approach of the Imams. Any action that ends any form of oppression, be it personal or collective, can be considered in this context as part of the fight against tyranny, promoting justice and the rights of all people, in line with the values cherished by the infallible Imams (peace be upon them).

The nature of such movements, in terms of humanitarian and general principles, shows relative harmony with the Shia approach, but they still differ in specific terms of how the Imams’ method should be applied, especially if there are no relations of exploitation or personal gain involved. Otherwise, such a movement would simply be a deviation from the true path.

This discussion focuses on the theoretical aspects of this subject, and in practice, each historical movement requires a detailed analysis, considering its political thought, leadership, and the people involved.

The present work, however, focuses on Shia movements, particularly the Islamic Revolution of Iran under the leadership of Ayatollah Khomeini.

A critical issue here, which may seem straightforward but is deeply challenging, is the distinction between movements led by Shia figures and those led by non-Shia figures. Non-Shia leaders, especially in freedom movements, have more leeway to act as they do not adhere to the constraints of Islamic law, whereas Shia movements are bound by the specific limitations of Islamic principles and the leadership structure outlined by the Imams.

Shia movements, by their nature, regard themselves as followers of the infallible Imams, adhering to their methods, as they cannot view the method of the Imams as erroneous. If someone were to claim that the Imams’ approach was wrong, this would be considered a rejection of the core principles of Shia Islam, which places infallibility and divine guidance at the center of its leadership model.

Should it be claimed that no Muslim or believer who identifies as a Shia would oppose the Imams’ methods, the response is clear: many have, in practice, opposed the Imams’ methods, despite outwardly identifying as Muslim or Shia. History provides ample examples of such individuals, like those who opposed Imam Hasan (peace be upon him) during his peace agreement, showing an overt hostility despite their claims of faith.

In the first case, the movement may appear Shia in form, but in reality, it contradicts the true principles of Shia Islam. The second case is more complex, and the leader’s knowledge and awareness of the Imams’ methods, or lack thereof, play a crucial role in determining the legitimacy of the movement.

Movements driven by ignorance, emotional reaction, or personal sacrifice are often considered less legitimate from a theological standpoint, as they may lack a firm basis in Shia jurisprudence and the leadership model established by the Imams. However, such movements still embody a certain degree of virtue, especially if their leaders act out of genuine goodwill and a desire to help others.

In conclusion, the political theory of Shia Islam calls for an unwavering commitment to the leadership of the infallible Imams and a rejection of any movement that deviates from their teachings. The recognition of legitimate leaders and their methods remains a core concern in the ongoing search for justice and righteousness in the world, particularly during the period of the Occultation.

The Recognition of Religious Leaders During the Occultation

One of the most important discussions during the period of the Occultation is the identification of the most qualified religious scholars, specifically those who are considered the most knowledgeable (A’lam) among them. This issue is crucial not only from a legal and theological perspective but also from a practical, societal one, particularly for the Shia community throughout the history of the Occultation. The discussion encompasses several dimensions:

1. The criteria for identifying the most knowledgeable scholar and the necessity of this knowledge;
2. The extent to which one must possess the highest qualifications and knowledge to be considered the most knowledgeable (A’lam);
3. The practical ways in which the Shia community can identify the most knowledgeable scholars;
4. The question of whether it is possible for a single individual to embody all these qualifications or whether they can be distributed across several individuals;
5. The division between legal, rational, and other conditions necessary for a scholar’s qualifications.

Throughout the history of the Occultation, Shia believers have consistently adhered to the practice of following the guidance of the most qualified religious scholars, even in cases where some may have lacked complete adherence to religious practices. This tradition, while varying in practice, has remained steadfast and essential for the Shia community, with its roots in the teachings of the infallible Imams (peace be upon them), who emphasized the importance of following qualified scholars and recognizing their authority in matters of religious guidance.

The Period of Occultation: The Most Eventful Era of Islam

The period of Occultation is the most eventful period in Islam because history reaches its climax and confusion becomes widespread. While all the teachings of Islam, in their practical and comprehensive dimensions, were fully clarified by the Imams (peace be upon them), not everyone has the capacity to fully understand all of them.

The Occultation period represents the peak of Islamic history, a time when the confrontation between the forces of truth and falsehood reaches its full display, and a time for the culmination of all the efforts of the Infallible Imams (peace be upon them).

Islam and its Social Implementation During the Time of the Infallibles

Despite the clear definition of Islam’s cultural boundaries and identity during the time of the Infallibles (peace be upon them), it did not have the opportunity for complete social implementation of its teachings. This very reality became the underlying cause of the Occultation of Imam al-Mahdi (may Allah hasten his reappearance). This unprecedented event, along with a remarkable historical transformation, occurred to pave the way for leadership in the future. While the Occultation period provides a broad foundation for the complete establishment of truth, it simultaneously serves as the reason for the manifestation of falsehood. It brings to light every form of falsehood, unveiling it from the hidden to the visible.

The Occultation forms the foundation for the emergence and exposure of all forms of falsehood, leading to a global revolution that aims to reform the material world and establish the true practice of Islam in the realm of nature. The Occultation itself is a miraculous manifestation of the Imamate, just as the Qur’an represents the intellectual miracle of finality.

Shi’ism’s Political Thought

Shi’a Islam possesses a clear political approach and philosophy, advocating for a religious governance system, which, unfortunately, was unable to fully implement its laws and rights in its historical period. During the time of the Infallibles, while there were various movements, only a clear model of leadership for the future world was effectively portrayed, deeply instilling this idea in the souls of the Shi’a and laying the intellectual groundwork for it. However, this movement encountered significant obstacles, particularly the short-sightedness of the Islamic Ummah.

The Political Ideology of the Shi’a

The Shi’a political doctrine can be summarised as follows: Infallibility is the sole guide and leader of humanity, and the Shi’a present this as their political model for the world, awaiting a unified and integrated leadership across the entire natural world.

A critical and precise question arises here, one that has sparked much debate: Can we consider human uprisings and movements against colonialism that occur during the period of Occultation to be in alignment with the method of Infallibility? Or at least, can we see Shi’a movements as partially or fully in agreement with it? Can it be stated that all non-Shi’a movements oppose or conflict with the methods of the Infallible Imams, and therefore we should distance ourselves from all of them and refrain from any movement or revolution, waiting solely for the reappearance of Imam al-Mahdi (may Allah hasten his reappearance)?

The answer to this question is grounded in the Shi’a political philosophy. Every humanitarian movement that is not politically distorted or does not carry ulterior motives is not in fundamental opposition to the method of Shi’ite Imamate. Just as none of the Shi’a or non-Shi’a movements can fully align with the practices of the Infallible Imams.

Anyone with even a basic understanding of the political principles of Shi’ism would not find a need for further discussion on this. The real point of debate lies in the claim that all these movements are either identical to or in conflict with the method of the Infallible Imams.

This discussion stems from the fact that sometimes a movement or uprising is evaluated from a general humanitarian perspective, and other times, it is considered solely from a political or religious viewpoint. It is important to recognise that these two perspectives differ greatly. In the first approach, the focus is on rationality and human interest, and the leaders of such movements may not have any awareness of the method of the Infallibles. In the second approach, assuming a higher level of understanding, this method can be endorsed with the necessary conditions of moral and political competency.

From the first perspective, movements that are oriented towards the general humanitarian good can be seen as having a relative alignment with the method of the Infallible Imams, since every effort to eliminate oppression and establish fairness is in accordance with the principles of justice that they advocated. In this sense, such movements are praised and celebrated, even if the leaders of these movements are unaware of the Infallible Imams’ approach.

Historical Movements and the Method of the Infallibles

When analysing the movements that have occurred throughout history, we must examine each one’s specific leadership, goals, and ideological principles. The focus here is not on examining the historical details of every movement but rather on analysing Shi’a movements, particularly the Islamic Revolution of Iran, led by the clergy, especially Ayatollah Khomeini.

What is significant in this context is that movements led by Shi’a leaders are inherently restricted by certain limits. Their leaders are not free to act outside the boundaries set by Islamic law, in contrast to non-Shi’a leaders who have more freedom. The Shi’a view their political actions as inherently tied to the Imamate and the method of the Infallibles. If they deviate from this method, they are no longer considered Shi’a, as they would reject the Infallibles’ approach as false and view it as an act of defiance against the truth.

If it is claimed that a Shi’a individual, despite being a believer, could reject the method of the Infallibles, history has shown that such cases do indeed occur. Individuals may outwardly follow Islam but internally defy the methods of the Infallibles, as evidenced by those who opposed Imam Hasan’s peace treaty or those who betrayed the principles of the Imamate at different times in history.

The Need for Unity Among Scholars in Times of Crisis

The ultimate issue lies in the leadership of movements during the Occultation. How can the Shi’a recognise the most qualified leader (an ‘Alem with the highest level of scholarship) during such a time? It is necessary to identify the criteria for selecting the rightful leader, who must also be capable of uniting the people.

In Shi’a society during the Occultation, the community has traditionally followed one of the leading scholars or qualified jurists for guidance. There are significant theological and practical implications tied to this process, including the identification of the most knowledgeable and qualified jurist who holds the necessary authority to lead.

Summary of Iran’s Historical Context:

Iran, an ancient and vast land, has long been a witness to the reigns of various kings and figures such as Khosrow V, Farrokhzad, the Qarā Qoyunlu dynasty, Tamerlane, Ashk I & II, Sinatruk, Azar-Narsi, Cambyses, and many others. Throughout history, the land of Iran has been repeatedly subjected to rulers, princes, and emperors who exerted their authority over the people, leaving them with no opportunity to resist or voice dissent. These rulers often killed without hesitation, giving no space for opposition. Over the centuries, large parts of Iran were lost due to the incompetence of its rulers, while at other times, regions belonging to others were plundered.

At various moments, Iran held power over vast territories, ranging from the West to the East, and at other times, it was reduced to a broken state. There were periods when Iran expanded into Rome and other parts of the world, only to suffer defeats in conflicts with external enemies. Throughout these changes, the Iranian people were deprived of joy and often found themselves at the mercy of powerful tyrants. The rulers, blind to morality, exploited and manipulated the people, focusing solely on war, fame, and sensual pleasures.

The boundaries of Iran, like its rulers’ thoughts, have always been fluid, changing according to the needs and whims of kings throughout different eras. These shifts illustrate the instability and fragility of governance over this land. The rulers were often figures of tyranny, self-interest, and conflict, whose actions resulted in a culture centered on oppression and indulgence.

As rulers engaged in wars of conquest or hedonism, they failed to establish any meaningful connection with their people, disregarding justice and the people’s well-being. The monarchy, a blight upon the Iranian people, had persisted from around 700 BCE until the time of the Prophet Muhammad and the Imams. Yet, through divine providence and the steadfast will of the Shia people of Iran, this dark legacy was eventually cast aside.

The Islamic Iran and its Clergy:

The arrival of Prophet Muhammad marked a turning point in world history, as the world was enveloped in tyranny and decadence. At that time, Iran was under the control of a tyrannical ruler, much like that of Anushirvan. The Prophet’s message of Islam spread rapidly, reaching far beyond the Arabian Peninsula, and after his death, Iran experienced a cultural and spiritual renaissance under the banner of Islam.

Despite internal divisions and deviations that followed the Prophet’s passing, Islam continued to expand, fostering cultural and intellectual growth across the Muslim world. Iran, in particular, became a prominent center of Islamic thought, with cities like Qom and Ray becoming hubs of Shia scholarship. The intellectual movement in Iran flourished during the 4th and 5th centuries of the Islamic calendar, giving birth to numerous notable scholars in the fields of jurisprudence, hadith, and theology.

Iran’s contribution to Islamic scholarship was significant, producing scholars such as Sheikh Mufid, Sheikh Saduq, Thiqah al-Islam al-Kulaynī, and many others. The rich intellectual tradition of Shia Islam was nurtured in the country, and by the late medieval period, Iran had become the focal point for the development of Islamic philosophy, logic, and mysticism.

Shia Scholars in Iran:

Shia scholars have always played a vital role in shaping the intellectual and spiritual landscape of Iran. From the early Islamic period, these scholars became the spiritual guides of the people, providing not just religious guidance but also addressing social and political issues. The devotion of these scholars, their pursuit of knowledge, and their commitment to justice and morality have left an indelible mark on Iranian society.

Among these figures were scholars like Al-Kulaynī, Sheikh Tusi, and Mulla Sadra, who have contributed to a broad range of sciences, from jurisprudence and theology to philosophy and mysticism. Their works continue to inspire not only the people of Iran but also the wider Shia Muslim community across the world.

The Impact of Western-Influenced Intellectuals:

With the rise of Western influence in Iran, particularly during the Pahlavi era, a new class of intellectuals emerged, influenced by Western ideas and values. These intellectuals, many of whom were enamored with the modernization of Europe, sought to reform Iranian society by integrating Western ideals with traditional Islamic thought. However, their approach was often superficial and misguided, as they attempted to combine Islamic beliefs with Western materialism and secularism.

These intellectuals, though advocating for progress and reform, often ignored the core values of Islam and Shiaism. Their embrace of Western ideas led to the promotion of moral laxity, materialism, and the breakdown of traditional Islamic values. Over time, these intellectuals came to represent a new form of elitism, disconnected from the realities of the Iranian people and their spiritual heritage.

Iranian Society and Cultural Diversity:

Iranian society, rich in diversity, has long been shaped by various ethnic, religious, and cultural groups. From the ancient cities of Hamadan, a center of wisdom and faith, to the borderlands of Kermanshah, where the resilience of the people is evident, Iran has always been a land of complex social and cultural interactions.

The people of Hamadan, for example, are known for their religious devotion, although their challenging climate and isolation have led to a more reserved and introverted disposition. Similarly, the inhabitants of Kermanshah, a border region, have a long history of defending their land, despite the hardships they have faced as defenders of the frontier.

Iranian society is a tapestry of different regions, each with its unique traits and characteristics. While these differences are many, they also foster a deep sense of unity and shared purpose, particularly in the realm of religion and national identity.

Conclusion:

Understanding the dynamics of Iranian society requires examining the roles of its rulers, its clergy, and its intellectuals. The interplay between these groups has shaped the nation’s history, culture, and values. From the tyrannical reigns of ancient kings to the rise of Islamic scholarship and the influence of Western intellectuals, the evolution of Iran has been marked by both turbulence and triumph.

The resilience of the Iranian people, their devotion to their faith, and their commitment to justice have been key factors in the survival of their civilization, despite the many challenges they have faced throughout history. The cultural and intellectual contributions of Iran continue to be a source of pride and inspiration for the nation and the wider world.

Yazd

The cities of Yazd province, especially the city of Yazd, which is the provincial capital, are some of the most unique cities in Iran and perhaps the world. The people of this region are considered to be among the most noble of our nation. Despite their sharp intelligence and distinctiveness, the people of Yazd rarely engage in causing harm or trouble.

These people have never distanced themselves from religion and faith; they have always been some of the most devoted supporters of religiosity. The dry, desert-like, and mountainous environment has made them steadfast and resilient, with no trace of despair found among them.

The honesty and purity of these people have led to the emergence of numerous distinguished and worthy scholars from this land. These scholars are worthy, great, and noble.

The seminary in this city has always existed to some extent; although many of its great figures have left for other cities and become key pillars of larger seminaries, this region has never been without pious scholars. The shining figure of a great scholar, such as Ayatollah Haeri, the founder of the modern Qom Seminary, stands as clear evidence of this fact. Particularly his esteemed son, Ayatollah Morteza Haeri, is the only prominent offspring of such an esteemed family who is regarded as a true figure of distinction in every sense of the word.

Yazd is one of the oldest cities in Iran. It has resilient, hardworking, economically aware, and Muslim people. This city is the spiritual heart of Iran, and it is the only city where people have always recognized both religious and worldly matters and have consistently thought about their worldly affairs alongside their religious duties. Though these people are less likely to make themselves prominent in society, they are always influential and active far beyond their proportion in every area.

The other cities in Yazd province, such as Ardakan, Taft, and Bafq, are not as well-known as Yazd, but if the issue of water is solved and they become self-sufficient in this regard, this region could become one of the most economically efficient areas in Iran, leading to advancements in various sectors.

Isfahan

Isfahan is one of the most important and well-known cities in the world. The city boasts exceptional historical sites, art, antiquities, and beauty. The people of Isfahan have always welcomed art and finesse, dedicating their lives to this pursuit.

The people of this region are known for their distinct intelligence, and they have gained fame for this attribute. They are dynamic, knowledgeable, sharp, and full of enthusiasm, although at times, this sharpness has led to a lack of sincerity and purity in some individuals.

Isfahanis have always preserved their culture, position, and distinct dialect throughout history, staunchly maintaining them. These people have played a significant role in various movements and developments in Iran, seeking to position themselves as pioneers in many cases, with notable successes.

The people of Isfahan have always supported religion, and this city is considered one of the important religious cities. Throughout its ancient history, it has witnessed numerous tragic religious events, suffering considerable losses as a result.

What can rival the sharpness and artistry of this city is its scholars and religious institutions. In the past, Isfahan was a center of knowledge and home to great intellectual thought, although today it no longer maintains that academic prominence. However, it has managed to retain part of its former stature in this regard.

Isfahan has produced many prominent scholars, and relative to other regions, it ranks among the first in Iran in terms of producing religious figures. Although Isfahan’s seminary has lost some of its former vibrancy, it still nurtures prominent intellectuals and scholars.

Compared to other significant academic centres in Iran, Isfahan has produced fewer transformative religious figures, despite having historically been a hub of great religious minds. The city’s numerous grand and beautiful schools have the capacity to accommodate many students, yet the large number of students has hindered the creation of an optimal academic environment.

The massive migration of people to this city and the development of industries have compromised the boundaries of Isfahan, resulting in various issues and fueling corruption. However, the resilience of its people, particularly the religious and devout segments, has been commendable in confronting these challenges.

Isfahan has maintained its presence across Iran and internationally, and its people are known for their charm, warmth, and affability. While their company is generally delightful, it is also advisable to be cautious in certain situations. Today, political and religious groups are highly active in the city, and the youth, for the most part, are involved in party politics, displaying a level of sophistication that may not be apparent at first glance. Political and religious divisions are prominent in Isfahan, making it a city of considerable unrest, though it may appear calm in the early stages of the 1980s.

Other cities in the province, though somewhat deprived of the characteristics mentioned earlier, retain certain elements of sharpness and intelligence, and should be considered part of Isfahan’s cultural landscape. These cities, such as Najafabad, Qomsha, Fereidan, and Lenjan, resemble Isfahan more closely than others like Golpayegan, Na’in, and Natanz, which exhibit significantly different traits.

People in cities such as Golpayegan, Na’in, and Natanz tend to be slower, more reserved, noble, religious, and sincere. They rarely seek social recognition and are primarily concerned with maintaining their own moral quality and well-being.

Shiraz

The region of Fars, especially Shiraz, is renowned for its distinctive charm. Shiraz, synonymous with grace, affection, and beauty, is deeply connected with the mystical and poetic legacy of figures such as Hafez, whose influence on Persian literature, spirituality, and culture is unparalleled.

This province is bordered by Yazd, Isfahan, Kerman, Bandar Abbas, and Bushehr. It is relatively sparsely populated, with rural areas contributing a significant proportion of the population, and many of its cities retain a rural atmosphere.

Fars is one of the warmer regions of Iran, with lakes like Neyriz and the famed Lake Parishan. Its water sources are significant, as evidenced by the sweet and refreshing water of Lake Parishan. The province also boasts numerous mountains, contributing to its natural beauty.

Shiraz, the provincial capital, is one of the most distinguished cities in Iran. Despite being a warm region, it is filled with vitality, enthusiasm, and beauty. The tall date palms and verdant trees lend a unique charm to the city, complemented by numerous historical sites and attractions. Scholars and intellectuals from across the world have long been drawn to Shiraz due to its cultural and artistic significance.

The people of Shiraz are known for their warm, kind, and eloquent nature. They have an inviting and attractive character, and anyone visiting the city is immediately captivated by their charm. Their simplicity and good-naturedness are evident in all sectors of society.

Although the religious community in Shiraz is not small in number, they do not have the resources to adequately guide the people, and as a result, the community often turns to self-guidance.

The city’s educational institutions, although numerous, are not thriving as they once were. Limited resources have caused many of these schools to stagnate or even close.

As a result of the lack of religious scholars, many villages in Fars remain uninformed about basic religious matters, and a lack of cultural development prevails in these areas. The lack of dynamism has contributed significantly to these challenges.

The people of Shiraz and other cities in Fars, such as Jahrom, Darab, and Fasa, are among the most sincere and hardworking in Iran. They are known for their perseverance, dedication, and faith. The pale complexion of many of them reflects the depth of their faith and sincerity.

The lack of social and religious awareness in these areas is a major factor contributing to the underdevelopment and difficulties faced by the people. Their naivety has prevented them from being leaders or pioneers in societal development.

This province’s agricultural regions are among the most fertile areas in Iran, capable of meeting many of the country’s needs.

In terms of oil, this region is the leader not only in Iran but also in many parts of the world, and the province is considered one of the few important oil-producing regions globally.

The province is home to significant and beneficial rivers, such as the Karun and Karkheh, which are of great vital and historical importance. The longest metal bridge in Iran is located in Ahvaz, the provincial capital, spanning the Karun River and stretching 1,100 meters in length.

Most people in Ahvaz speak Arabic, and many are fluent in it. The Arabic and Persian languages compete here; however, Arabic is their native and primary language, while Persian is the official language of the country.

The Pahlavi regime made extensive efforts to suppress their Arab identity, with some degree of success.

The cultural duality of the people of Khuzestan is evident. They are influenced by both Persian and Arabic customs; however, in rural areas, Arab traditions are more prominent, while Persian culture is more prevalent in cities. The central government of the Pahlavi era supported this imposition, which is even reflected in the naming of cities and regions.

These areas, being fertile and rich in oil, have economically supported the country and, due to their geographical location with long borders, have attracted political and historical attention from foreign imperialists. In contrast, the central government focused not on meeting cultural or social needs or promoting the defensive spirit of border protection, but on imposing foreign-style decadence and corruption, such as the propagation of Western-style prostitution, aiming at the destruction of the local cultures.

The people of these regions have always been exploited, both internally and externally, serving as pawns in the game of national and international powers. Domestically, the corrupt Pahlavi regime provided them with the means for decadence and Western-style corruption, while externally, they were often offered promises of independence and autonomy by corrupt foreign entities.

The Iran-Iraq war alone has been a sufficient means to cleanse and eliminate social corruption in these regions.

The relatively martial spirit of these people is commendable, although it has often been accompanied by violence.

The natural dryness and heat of this region have mentally prepared its people for creativity and initiative, making them resilient and resourceful in the face of hardship, always ready and determined.

Historically, many great scholars have emerged from the southern cities of Iran, each becoming a shining beacon of knowledge, action, integrity, and resilience. Among them, Sheikh Morteza Ansari stands as the most distinguished, and for the foreseeable future, all Shi’ah and their followers will continue to benefit from the profound and firm thoughts of this man.

Apart from great spiritual leaders, this land has been home to individuals of unwavering integrity and resilience.

What is noteworthy is that these regions have long suffered from a shortage of scholars, and the opportunities for awareness and enlightenment have been limited. Moreover, the Pahlavi rulers always sought to spread corruption and immorality here.

In summary, Khuzestan is a hot, emotional region rich in oil and agriculture, most of the benefits of which go to the central authorities. The widespread prevalence of immorality, Western civilization, and a lack of awareness of its dangers were overshadowed by the Iran-Iraq war, and one must expect a different future for it.

Kerman, Rafsanjan, Sirjan, Bam, and Baft

These regions are part of the vast desert areas of Iran, and the people here have lived through the harsh conditions of the Lut Desert. The dryness, lack of water, and moderate warmth in different parts of these regions create distinct environmental conditions.

The people in these areas exhibit a blend of characteristics from Yazd, Shiraz, and the southern regions, possessing the honesty of Yazd, the kindness of Shiraz, and the dry heat of the warm regions. However, there is also a noticeable lethargy and lack of thoughtfulness in many of these areas.

Geographically, these people have been distanced from the corrupting influences of the regime. Unlike the southern and northern regions of the country, they were not as vulnerable to the regime’s destructive tendencies. Although they have been affected by these influences to some extent, their distance from the center, the desert surroundings, and the regime’s indifference to them have played a role in preventing the spread of immorality and disorder.

However, the lack of culture, insufficient awareness, and stagnation in social and political structures are widespread. In fact, many of these areas are among the most deprived in the country, even though they are considered some of the best in terms of natural resources.

The people in these regions have inherited a peaceful and religious lifestyle, mixed with the realities of living in the desert, and they live their lives accordingly.

They have produced some relatively great scholars, and the region is considered a hub of devoutness, with a strong religious spirit.

Despite the many human talents in these areas, most of them are not put to proper use. If these talents were guided toward scientific centers, they would undoubtedly serve as a strong foundation for the nation and religion.

Iran-Shahr, Saravan, Zahedan, and Zabol

These regions, located far from the center of Iran, are among the most deprived parts of the country and could be considered peripheral.

The culture and lifestyle of the people of Zahedan and Saravan are quite different from other parts of this region, especially Saravan and Zabol, which experience intense heat and dryness. The lack of water in many of these regions has made even the rocks and soil arid, and any comfort or peace found is typically limited to the cities. The dry, scorching deserts of these regions turn human beings into molten metal, and though they endure hardships, they are largely neglected by the Pahlavi rulers, who seemed to have forgotten that real people exist here.

The neglect and deterioration of these areas have been compounded by the presence of corrupt neighbors like Pakistan and Afghanistan, who contribute to the corruption and misfortune of these regions. These countries are some of the most advanced in terms of fostering corruption, and the entire expanse of Iran has not been immune to its influence. The Pahlavi regime also heavily promoted this degeneration, directing efforts at luring the youth into addiction and immorality.

Although the people of these regions have a simple and free-spirited nature, today they have little in common with their devout and noble ancestors. Culture, Islam, and education are abandoned in favor of primitive customs.

Violence and agitation have become common in the region, even though the people are some of the most harmless in the country. During the Pahlavi era, many of the regime’s officials never even visited these areas, and they were unaware of the situation there. The regime’s attention was focused solely on strategic military posts, either due to fear of external enemies or a desire to boast to weaker neighbors. Any peace or comfort that existed in these regions was a result of the regime’s policies, and the people were left with only suffering and neglect.

The presence of religious scholars in these areas is minimal, and the propagation of religious culture has been difficult, especially by non-native individuals. Despite the importance of this area, little effective work has been done.

Khorasan

Khorasan is one of the most important and unique regions of Iran, with several aspects worthy of discussion and exploration.

Geographically, Khorasan is distinguished by its significance as a border province. It is surrounded by desert regions and is bordered to the north.

It is one of the most fertile agricultural areas of the country, producing many varieties of crops that are second to none in Iran. The province has the potential to achieve self-sufficiency in many essential goods if properly managed.

Culturally, Khorasan is one of the best regions in terms of religious development and beliefs. The people here are deeply committed to their faith, and the province has always been a center of religious and intellectual activity.

Despite the infiltration of colonialist and Pahlavi regime ideologies, the people of Khorasan have maintained their deep religious traditions, though certain urban areas have experienced intellectual shortcomings.

The cities of Khorasan, especially Mashhad and Nishapur, are among the oldest and most historically significant cities in Iran. Mashhad, the provincial capital, is home to the shrine of Imam Ali Reza (PBUH), the eighth Shiite Imam, which is considered one of the most sacred and revered sites in the Islamic world.

This region has long been the flag-bearer of Islam, particularly Shi’ism, and has played a pivotal role in supporting religious leaders and scholars. Many significant religious scholars and leaders have emerged from Khorasan.

Religious schools, especially the seminary in Mashhad, are among the oldest and most influential in the country. Despite challenges during the Pahlavi era, these institutions managed to preserve their independence.

The shrine of Imam Reza (PBUH) is a divine gift to the people of Iran and the world, providing solace and spiritual guidance for countless individuals.

In summary, Khorasan is a region rich in both material and spiritual blessings, with immense significance for the country. However, despite its blessings, the region has suffered from the shortcomings and misfortunes of the past. The people of Khorasan have yet to fully realize their potential in various fields, and there remains a gap between their abundant resources and their ability to fully utilize them.

The northern regions of Iran, in terms of decline and cultural, religious, and revolutionary impoverishment, bear the closest resemblance to the southern regions. Both areas, in terms of material comfort and the luxury of life, are at a high level, following the European model of civilisation. This is because the Pahlavi regime had turned these regions into a playground for indulgence and seasonal pleasures for itself and its corrupt agents, striving to create more facilities for their comfort.

However, this description only applies to the urban areas, while the lives of the rural inhabitants are miserable, and particularly the rural populations in the south are extremely backward and destitute.

Based on the aforementioned, it can be concluded that the northern regions of the country are among the most problematic areas. The main factors contributing to this disarray can be attributed to their geographical location, the presence of the sea, the weakness of religious propaganda, and the influx of imported cultures.

North-Western Region

The north-western gateway, which borders the Soviet Union, Turkey, and Iraq—specifically Azerbaijan and Kurdistan—is far more crucial than the southern-east gateway, which borders Pakistan, the Arabian Sea, and includes regions like Zahedan, Iranshahr, Chabahar, and Minab.

The Turkic and Kurdish-populated areas must be regarded as the main choke points of Iran, particularly since, in the vicinity of this peaceful and defenseless lamb, a ferocious and hungry wolf, such as the Russians, exists. The shepherd must never be negligent, for a disaster may arise that could lead to the loss of regions that were once part of Iran, or result in confusion and division.

This section of the country should be considered in two main parts: Azerbaijan and Kurdistan. Each of these regions deserves independent study, and we will investigate their particular characteristics further.

Azerbaijan

Azerbaijan, which is divided into two main sections—Eastern and Western, or Khavaran and Bakhtaran—contains many cities.

In general, the regions from Khalkhal and Mianeh to Khoy and Maku, from Ardabil and Mogan to Ahar and Marand, from Tabriz and Urmia to Maragheh and Hashtrood, and from Miyandoab and Azarun to Khoda-Afarin and Jolfa, should all be considered permanent Turkic-populated areas of the country. The regions of Zanjan and all the surrounding cities are also included in this Turkic-populated zone. This feature extends from Zanjan to Abhar, from Bijar to Qazvin, from Buyin to Avaj, from Takestan to Garmab, and continues uninterruptedly to Hamedan and its surroundings.

Aside from these areas, Turks can be found in various parts of Iran, either scattered or concentrated, and this is visible across the country. The Turkic identity and language are not confined to Iran but are globally recognised, with a rich historical background.

The Turkic people and their regions have distinct characteristics that set them apart from other parts of the country. There are notable differences in terms of language, culture, and ways of life, though these differences have largely diminished due to the unity fostered by religion and the nation-state. However, regional, linguistic, and ethnic distinctions still exist and deserve thoughtful consideration in order to understand them better.

The Turkic people are generally warm-hearted and courageous, and this has significantly contributed to the preservation of the nation and the integrity of the country.

Their faith is deeply rooted, and modesty and chastity are their core values, especially among women, who have been fierce advocates for purity and virtue.

From this valiant ethnic group, many scholars and prominent figures have emerged, each excelling in their respective fields. The intellectual contributions of the Turkic scholars have always been noteworthy, and they have played an important role in the establishment of religious institutions.

However, while the quality of scholarship among the Turkic people is notable, not all of them exhibit the same level of intellectual and academic development. Nevertheless, they have always produced many distinguished figures.

Tabriz

Tabriz, the capital of Azerbaijan province, is considered one of the most important, renowned, and largest cities in Iran. It is a remarkable city that holds particular economic and cultural significance.

It should be noted, however, that not all regions in this important part of the country share this level of development. Many areas are devoid of any cultural awareness or intellectual strength. Some regions, particularly rural areas, are among the most backward in Iran, deprived of connections with other parts of the country.

The primary cause of this backwardness is the lack of communication between the people of these regions and the rest of the country, primarily due to the linguistic barrier. Language plays a crucial role in connecting people, and the absence of a common national language has had a detrimental impact on the intellectual and political development of these people, resulting in stagnation and limited awareness.

While the people of this region are deeply sincere and committed to traditional religious beliefs, they face significant shortcomings in terms of religious insight and understanding.

Although the sacred religion of Islam and the complete doctrine of Shia Islam have been the primary forces for uniting the people of this region and the entire country, the forces of division and international agents of discord—who are found everywhere—have deliberately sought to create divisions among the various ethnic groups, particularly between the Turks and the Persians in Iran.

The colonial powers have skillfully deceived the people, inciting conflicts and encouraging divisions through jokes, proverbs, and stories, leading to violence, betrayal, and conflict.

This issue has been widely documented, with many books and materials written in support of these divisive aims. Therefore, it is imperative to eliminate these divisive influences.

Religion, with its firm intellectual foundation and practical wisdom, aims to instill itself in society and eliminate any opportunity for such insidious plots and corruption. Today, Iran has created a favourable environment to address these issues, and everyone must work together to eradicate these evils and resolve the underlying problems.

Ethnic divisions and the multiplicity of languages in these regions have provided a fertile ground for external powers to implement their divisive agendas, creating confusion and backwardness in intellectual and cultural spheres, as well as weakening religious beliefs.

During the Pahlavi regime, this policy of division was systematically propagated throughout the country, from schools to the daily lives of the people, subtly instilling a spirit of separation and discord within society.

Today, it is essential to tackle this issue urgently, seeing it as an independent task for the revolution and the people. The Turks across the country have played a crucial role in preserving the religion, revolution, and the territorial integrity of Iran. Turkic-populated areas are among the most vital regions of the country in terms of economy, culture, politics, and military significance, and should be considered a key gateway to Iran.

Tehran

Before the Mongol invasion, Tehran was one of the villages and summer settlements of the vast city of Ray. After the Mongol invasion and their domination of Iran, Tehran began to expand.

Gradually, this summer village became a refuge for the people of Ray, the historic and ruined city, and over time, it gained full centrality, extending its influence across the country, and growing into its current vast, magnificent, and chaotic state.

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The former vast Tehran should be considered after its expansion in the areas of Shemiranat, the city of Ray, and Dushan Tappeh, extending westward to the Narkan River.

Subsequently, larger areas such as Shemiranat, Qolhak, Hashmatiyeh, Majidieh, Vahidieh, Javadiyeh, and Nazianabad were added, and later the expansion reached such a peak that it included various districts like Tehran Novin, Tehran Pars, Narmak, and Shahrara.

Due to forced migrations, a lack of livelihood, proper welfare, and the harmful policies of the Pahlavi rulers, people from all over Iran, from both distant and nearby cities and villages, poured into Tehran — the consumptive city of the time — up until today, when it has lost its balance and proportion.

Inflation, traffic, housing shortages, air pollution, public poisoning, and noticeable chaos and permanent moral and intellectual corruption have created a dark period even worse than the night for the people of all backgrounds and regions.

Today, during the Islamic Republic — which has only been in existence for a little over two years — its unbalanced and reckless expansion continues rapidly, so much so that it is considered one of the largest, most crowded, and most complex cities in the world.

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This city has always had its special status and was loved for its pleasant climate, whether when it was one of the summer villages of Ray or after the Mongol invasion until today, when it has the most polluted air among the cities of the country. Even today, the higher regions of Tehran and its quieter, summer settlements are among the best in terms of welfare and suitable climate.

The larger Tehran of today can be considered the heart of the country, independent and the central power of decision-making, as well as the brain of this land.

This great consumptive city is the guardian of the entire country and essentially forms the main foundation and root of the country. Every positive or negative incident originating from Tehran gradually affects the entire nation.

Tehran, situated between the Alborz mountain range and the central desert, near the Semnan province, southeast of Qazvin, and northwest of Kashan, spends the majority of the national budget and resources, exerting influence over the entire country.

This large, disordered city, despite all its vices and drawbacks, is still considered one of the best regions in the country, and every individual prefers living in this city over other areas, unless they are weary or exhausted by it.

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Conclusion of the Discussion

The outcome of this research and the sociology mentioned is that Iranians have combined the spirit of kingship and religion up until today, which is one of the major harms to this nation. The royal spirit is deeply rooted in the essence and soul of the Iranian people, yet they have never been separate from religion and the truth, always being supporters of faith.

The people of Iran have each been a king in practice and an heir in belief, as evidenced by all their actions and deeds, even though they have always embraced the promotion of knowledge, religion, and its guardianship as their slogan.

The crimes of historical tyrants and the deviations of oppressive and treacherous kings, with extensive propaganda, have deeply rooted in the people’s souls, becoming their secondary nature. Despite this, they have always strived alongside the religious scholars to reject and avoid these corruptions.

Islam and its clergy established themselves in Iran at a time when ignorance, fame, corruption, and decadence had completely overtaken the region. Their corruption was no less than the ignorance of the Arabs. The tyranny of kings cast a shadow of sorrow over the hearts of the people, and this was a significant factor in the victory of the Muslims, who immediately embraced Islam without hesitation.

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The Iranians, through the teachings of Islam, gradually revived and grew to become the most steadfast people in adhering to the complete faith and religion, accepting all its dimensions. This was at a time when the Arab world could not fully accept all aspects of this divine religion. By embracing infallibility and leadership, Iranians reached the peak of dignity, which became the foundation for their lasting survival.

However, the prevalence of vice and corrupt traditions, propagated by the royalist rulers, prevented them from fully experiencing the love of religion and achieving complete relief from the destruction.

The majority of Iranians, if not all, have absorbed both the characteristics of religion and scholars and those of kingship and tyranny. As religious habits and spiritual qualities have permeated them, they have also adopted royal traits.

Indeed, in some cases, both scholars and kings have worked together, though these instances are few and not significant enough to be emphasized.

The people of Iran have followed the traits of both systems, taking positive and negative examples as life lessons. As a result, they have absorbed qualities from both good and bad, so much so that it must be stated that this duality exists psychologically even within the scholars and kings themselves.

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At times, virtuous actions have been carried out by the wicked, and vice versa, with this reflecting the profound impact of these two dominant factions on the soul and psyche of the people.

It can thus be concluded that this duality in the Iranian character is a major factor in their failure. The Iranian nation, despite its warrior spirit and revolutionary fervor, has never been able to free itself from oppression and injustice, as after every effort, the task appears barren or incomplete. The only path to the salvation of this great nation lies in escaping this duality and confusion.

It is clear that religious teachings must be adhered to without distortion, and to rectify this imbalance, efforts must be made to rid society of royal traits, as spirituality, love, piety, and sincerity are incompatible with tyranny, treachery, arrogance, and egoism. Their combination will only lead to confusion, destruction, and a lack of peace in Iranian society.

This nation must either abandon religion and turn Iran into a country devoid of faith, filled with Western civilization and its associated vices under a royalist government, or leave behind royal influences and follow the path outlined by religion — a religion that ensures peace, prosperity, and the advancement of society, not hypocrisy, verbosity, and oppression.

If the second course is not followed, the duality in the Iranian character will continue to disturb societal peace, and this nation will face ongoing conflicts.

As discussed earlier, the resolution of this disorder lies in gradually and wisely uprooting the royal traits from society, distinguishing modernization and civilization from disorder and dependency, with the clergy, as skilled and compassionate guides, taking responsibility for the training and guidance of this noble nation. Through this, the longstanding turmoil of thousands of years can be resolved in a short period, with patience and care by the competent religious elites, away from deception, selfishness, arrogance, and partisan divisions.

Following the political, historical, and sociological analysis of the country and the Iranian people, the understanding of religion, kingship, and Iranian anthropology can lead to the identification of the factors contributing to the revolution, as discussed in the next chapter.

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The Imperatives for the Durability of the Revolution

This uprising has witnessed numerous significant events since its inception, which are not the subject of this paper, but each of them leaves one astounded and increases human admiration. Betrayals, duplicity, and the hidden faces of hypocrisy in fighting against it, along with countless deceptions, desires, selfishness, and malevolence that fought against it, and many of them still remain hidden.

But will this revolution have a bright future and remain lasting? The answer to this question lies in the examination of the factors behind the revolution’s birth, as the principles that led to its creation will cause its downfall if lost or deviated from. However, if the essential causes of its existence persist, the revolution will remain enduring.

The factors behind the fall of the monarchy in Iran were their oppression, the flourishing of religion, the dignity of the clergy, and the sacrifice and unity of the people with them.

The Islamic government, which the people expect to be far greater in scope, must focus on strengthening its foundations in all three areas, combat corruption seriously, and strive for the welfare and development of people’s lives and the flourishing of their faith. It must create the conditions for intellectual and cultural growth across all social classes and remove corrupt government officials from their positions, emphasizing meritocracy. All government organizations must align with the religious principles and the high ideals of the people, and the government must truly consider the people as its masters, avoiding the role of a guardian or monarch, and sincerely encouraging everyone to follow religious obligations.

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The Future of the Revolution and Its Challenges

At the end, the question arises: Why has Shiism, throughout the period of the Occultation and until now, failed to establish a government, and why, if some Shiite governments have been formed, have they not lasted? Why have Shiite scholars not had the idea of forming a government, and if some have had this thought, why were they unsuccessful in its execution?

In answering this, it must be stated clearly that four main factors have contributed to this failure:

1. Lack of intellectual unity among the leaders and prominent Shiite scholars;
2. Malice of peripheral figures;
3. The presence of selfish desires on a broader scale;
4. The intellectual poverty and lack of awareness among the people regarding religion and the state of society.

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This explains that due to the nature of the Shiite belief system — which allows for freedom in ijtihad (independent reasoning) — a great deal of division arose among Shiite scholars, which inevitably led to a proliferation of opinions, making consensus difficult.

Many scholars, due to family and social circumstances, were not familiar with societal issues and did not actively engage in them. They considered social matters to be for the worldly people and did not see it as their or the clergy’s role. They believed scholars should focus solely on academic matters.

This mindset took root among the scholars and, by extension, in their students and the broader Shiite community, with a clear division emerging between spiritual matters and worldly affairs. However, some Shiite scholars, both historically and in the present day, have had a keen interest in social issues and a desire for action, but unfortunately, they lacked the power to bring about significant changes in fundamental social and intellectual matters, with every movement quickly fading from memory and being suppressed by the state or enemies.

However, the spirit of movement and rebellion has reached its peak in this era, and gradually, it has gained such intensity that today, it is considered improper for any religious scholar to neglect social and political issues. This shift has overshadowed traditional virtues such as knowledge, piety, asceticism, mysticism, and other areas of focus that scholars once prided themselves on.

Today, these qualities have little practical value, and the emphasis has shifted to appearance, eloquence, logic, courage, and boldness, even if superficial or temporary. Nonetheless, it should not be overlooked that both past and present scholars share a common concern for virtue and truth, and excessive attention to politics and society could endanger the development and growth of the rich Shiite tradition.

One important issue that must not be neglected is the disrespect or disregard for the great scholars of the past. Respect for the great scholars of Shiism is essential, and we must acknowledge the immense sacrifices they made in preserving the faith and guiding the community.

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The history of scholars demonstrates that their conduct was so exemplary that it is difficult to imagine. Their lives were marked by silence, contemplation, and nocturnal devotion, while today’s scholars, engaged in public discourse and planning, often face more visible challenges. Yet, this way of life, though challenging, was rooted in duty and belief in the responsibility to active participation in societal issues.

They surround themselves with suitable companions and permanent confidants in order to attain position and sustenance. These companions can exert such a coercive and intellectual pressure on the individual that they become entirely isolated from the outside world, including the policies of the people and the motivations of society, learning about these only through their intermediaries. In other words, they are canalised and made to appear as though they are in control of all matters, a situation which defies belief. This has been a significant factor in the failure of many of our great figures, so much so that sometimes, at their instigation, individuals would rise against one another in opposition and conflict.

A third challenge that can lead to the degradation of a revolution is the egotism and selfishness of the authorities, the political elite, and especially scholars. The existence of the self, in its natural form, is an undeniable reality, and the base desires of the soul are a temptation for all.

What is crucial to note here is that the presence of this natural element in the authorities and scholars leads to two significant harms: first, the people cannot accept that their political leaders, who claim to be Islamic, and their religious scholars could possess such tendencies; and second, this undermines their belief in the religious leaders and their resolve to continue following them through the hardships inherent in any revolutionary movement.

The clergy, due to their history of asceticism and dignity, have instilled in the people the belief that a scholar must be of great dignity, free from worldly distractions and base desires, and live a life worthy of inheriting the legacy of the divine prophets. The slightest deviation from this ideal is unacceptable to them in scholars.

The close connection and high expectations of the people towards the religious scholars have caused them to forget that natural flaws also exist in these scholars. With such a belief, the slightest mistake on the part of a scholar causes instability and doubt in the beliefs and actions of the people. They interpret the scholar’s error as a justification for their own wrongdoings, unaware that, apart from the infallible Imams, errors and mistakes are to be expected from anyone.

Thus, mistakes and sins can be anticipated from anyone other than the infallible. When they occur, each individual must fulfill their responsibility and not justify their actions based on the misconduct of others. The right to do something or its prohibition cannot be derived from the actions of someone who is not infallible.

While scholars are trustworthy and virtuous, their personal failures should not be a cause for others to waver or deviate. Despite all efforts to control the soul, human nature does not provide much room for peace, even for the holiest individuals, let alone those who have not made such efforts.

It should be acknowledged that throughout its thousand-year history, Shia clergy have always fought against all forms of corruption within themselves and others. Among the religious scholars, there have been many who have reached perfection, brilliant stars, and individuals full of compassion and spiritual depth. However, their greatness and sincerity should not lead to the forgetting of the natural forces present in every human being.

What cannot be denied in this context is that the presence of corruption and deviation in a scholar is an inevitable cause of instability among the people. This, unfortunately, seeps into the public consciousness, especially among the weaker members of society who are more susceptible to such influences. This is a bitter reality that cannot be easily dismissed, even though the wise may accept it and move past it.

In short, the responsibility of religious scholars is very heavy, given their esteemed background and spiritual position. Their actions are scrutinised by the people, and they must strive to overcome such instability in themselves and work on their own personal development. Their mistakes are attributed to religion and provide a fertile ground for corruption in others, affecting the simple-minded masses — even though it should not be this way. Nevertheless, this is a bitter truth that must be accepted.

Moreover, efforts should be made to nurture the beliefs of society and to acknowledge that society and the people are in need of a divinely guided leader. The prerequisites for the emergence of the infallible leader must be cultivated within the hearts of the people and society.

The fourth challenge facing the revolution is the negligence of the people and the detachment of the revolution’s leaders and officials from the pains and struggles of the people. This plays a decisive role in the overall failure of movements, as these individuals pave the way for either success or failure.

An Islamic government must strive for the cultural growth of the people, as they form the backbone of the revolution. If the masses remain in ignorance, they will become like driftwood, swept along by the inevitable events of their lives, without understanding or control.

No ideology or movement can succeed alone without the backing of the people, and unfortunately, this great force of the people, due to intellectual shortcomings and local naivety, has often been manipulated by the malevolent forces of Satan.

The masses have always been a determining factor in the success or failure of both good and bad ideas, though they often gain little from their victories and have, more often than not, served the malicious agendas of colonial powers.

For instance, after the Prophet Muhammad (PBUH) endured great sacrifices, hardships, and the martyrdom of his loyal companions to establish an Islamic government in Medina, the people failed the test of leadership after his death. They showed ingratitude and denial of his struggles, rejected the manifestation of truth, and reverted to their pre-Islamic state, resulting in the tragedies from Saqifah to Karbala, and from Medina to Kufa and Samarra.

On the other hand, the Iranian revolution is a religious and spiritual movement, with Islam placing great importance on the elevation of the human being as the purpose of creation and the crown of existence, emphasising the intellectual development of the individual.

It is always a rule that a weak individual can never tolerate a noble and devout human being. Religious scholars must work tirelessly to strengthen the intellectual foundations of the people, training them to be resilient and capable of accepting the teachings and practices of those in positions of authority. Sadly, what remains to be acknowledged as the root cause of human destruction is that in any society, those weak in their foundation inevitably hold political or social power, while those of noble character, possessing elevated minds and spirits, never take their rightful place in leadership.

The people who, after the death of the Prophet (PBUH), disregarded the proper burial of their beloved leader and gathered around the forces of corruption, offering excuses such as, “O Ali, you were too late. Had you arrived sooner, we would have pledged allegiance to you,” must today and every day expect calamities to befall them. Even if figures like Salman, Abu Dharr, Miqdad, and Ammar are among them, they are faced with an accomplished fact and can do little but lament and remain silent.

These four afflictions mentioned above are the causes of the failure of Shia movements. From this, we learn why the Shia government deteriorated during the period of occultation. It is due to ideological disarray, differing beliefs, and psychological states in the first place, a lack of direct connection with the people and total isolation from them, combined with the intellectual penetration of powerful factions that have the ability to establish systematic and covert influence, in the second place. The general corruption, lack of necessary self-purification at all levels, confusion, and bewilderment among the people after all these factors, leave no room for the growth or continuity of the revolution that the people sacrificed their lives for. Particularly, when this revolution is Shia and Islamic in nature, and cannot align its laws and their implementation with the teachings of the Quran and the traditions of the infallible Imams (AS).

Furthermore, the Islamic revolution has many external enemies who strive to create turmoil among the people through various means and sabotage.

It is hoped that all will strive to continue this process, feeling their great moral and religious responsibility.

Finally, the last question must be answered: Will this government endure, or not? And if it does, will its current form remain stable, or will it, like the constitutional revolution, eventually weaken and deviate? Will the unity of the people endure, or will the divisions between leaders and scholars erode this unity?

Answering these questions is not easy, especially when approached with fairness, foresight, and realism. However, what can be said is that if this movement maintains its initial sincerity, which was evident in its leadership and the people’s involvement, and if both the leaders of the revolution and the officials of the system, as well as the people, prepare themselves for genuine service, self-sacrifice, and spiritual development, this revolution will become a beacon of hope in the midst of today’s global darkness. However, if it gradually loses its purity and integrity, reduced to nothing but a slogan, with its spiritual essence diminishing over time, the revolution will be reduced to a government driven by self-interested individuals, leaving behind nothing but history. At that point, the existence or absence of the revolution will not matter, as the government will merely survive as a facade, maintaining itself under the guise of religion, with the people gradually losing their faith in it, though they may not actively oppose it. For just as the people once submitted to kings, it is not far-fetched that they will come to terms with such a government, especially since it is linked to religious scholars, who are closer to the people and have great capacity to ease their difficulties. This facade of peace will keep the people content with mere appearances, and should it change, the problem will not be significant. The only consequence will be the weakening of the religious slogans, even though those in power will still be obliged to support religion, as the people are Muslim, even if they do not strictly adhere to it. This situation will be welcomed and supported by foreign powers, as it will limit the hope of the oppressed and marginalized peoples, reducing the threat of popular revolutions.

It is hoped that the Islamic revolution of Iran, along with its popular movement, which embodies the selflessness and sacrifices of the oppressed masses, will endure in this Islamic land — the home of the infallible Imams and a refuge for the supporters of the divine leadership and guidance — through the implementation of laws that align with Shia culture, bringing about the freedom of people worldwide. May the Almighty remove all the obstacles and evil plots created by foreign powers and their local agents, protect the true supporters of this revolution from any deviation, and expose the faces of hypocrisy and distortion.

May the true clergy remain faithful custodians of this revolution.

Peace be upon you.

13th of Mehr, 1362 (October 5, 1983)