Abstract:
In the introduction, this writing provides a definitional reference to revolution and how it emerges, then specifically focuses on the Islamic Revolution of Iran and states that: "Iran's revolutionary movement occurred in the direction of changing the status quo, which was based on the acceptance of Western intellectual and cultural patterns, and transforming it into a situation consistent with Iranian-Islamic culture and civilization." Therefore, the author believes that the direction of the revolution has been toward a religious society, and on this basis, he addresses the explanation of the social context of the revolution's emergence in two chapters: in the first chapter, he examines the national background of the reformist movement in the Islamic world; and in the second chapter, he discusses the factors for the establishment of religious sovereignty in the process of the revolution. The author, by presenting points regarding the authenticity of the objective world and humanistic thinking as the West's preferred interpretation regarding the position of man, seeks to prove the effective role of religion in the culture of human societies and believes that the type of purely objective and rational attitude in Western culture prompted Muslim reformers to set human society in motion by presenting the fundamental principles of Islamic social thought and reviving religious thought in the realm of individual and social life. In the final chapter, the author examines the position of religion in public culture, and especially in Shia culture, and by relying on the event of Karbala, raises the principle of Imamate—which is an important element in Islamic history. In the final section of the article, he speaks about the intellectual and spiritual status of the Hawza, and in this regard, also refers to the role of the Shia clergy in Iran—due to its independent nature—and by citing the statements of Shahid Motahhari (RA), provides a brief comparison between the Shia and Sunni clerical systems.
Machine summary:
Based on this, the presence of religion in public culture, which has taken place based on the Shia interpretation of the flow of historical movement, and the internal bond of the nation's individuals with this cultural current, has stabilized the intellectual and political status of the clergy, who were positioned to explain the foundations of religious thought and were themselves considered a potential movement against the powerful.
" (6) By proposing a model that includes four essential elements—religion, man, time, and life—he attempts to interweave these elements with the system of sovereignty, and on this basis, he declares the invalidity of non-divine sovereignty and makes the realization of faith in God contingent upon the denial of sovereignty and Taghut (tyranny) and is considered for the derivation of fixed and variable rulings, based on which it is possible to determine the perspective of Islam regarding issues related to the social system in various political, economic, and legal arenas; he even goes beyond the discussion of the compatibility of Islam with the modern needs of human society and emphasizes the necessity of presenting a general Islamic plan in the social system, whose structure is based on fixed Islamic rulings and provides the practical logic of secondary rulings in accordance with the requirements of time and by relying on the principle of Ijtihad, stating that "Islam has the ability to manage human life and regulate its affairs in living plans and formats forever.
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