Document Type : Original Article
Authors
1
Graduate, Level Four, Major in History of Islam, Islamic Seminary of Khorasan (Ḥawzah ʿIlmīyah-yi Khurāsān), Mashhad, Iran
2
Professor at the Islamic Seminary (Ḥawzah) and University, Mashhad, Iran
10.52547/has.2025.2655.1082
Abstract
With the advent of Islam, geographical and religious boundaries collapsed, and the Almighty God called all humanity to the religion of Islam through His Prophet. However, after fourteen centuries, why has this great event not become globalized? And why has this pure culture remained confined to a minority of the world's Muslims known as Shiʿism (Tashayyuʿ), or why has its driving force slowed down? Based on the ḥadīth "The scholars are the heirs of the prophets" (al-ʿUlamāʾ wārithat al-anbiyāʾ), the Shiʿa clergy (rūḥāniyyat-i Shīʿah) have borne the heavy mission of disseminating Islamic teachings (maʿārif-i Islāmī). Through their compilations (taʾlīfāt), the training of distinguished students (mubarrīz), scholarly debates (munāẓarāt), preventing religious distortions (taḥrīf), and engagement in the political arena, they have taken steps toward the globalization of the culture of Shiʿism, and their efforts have largely borne fruit. Using a descriptive-analytical method, this research identifies the most significant intra-organizational challenges facing the clergy, including: identity crisis, superficial utilization of transformation, and lack of intellectual and practical cohesion. The extra-organizational challenges are enumerated as atheistic ideologies and the system of domination (niẓām-i sulṭah). Furthermore, the following are introduced as the most effective strategies (rāhkārhā) for the globalization of the culture of Shiʿism: intellectualism (andīshah-varzī), the formation of scholarly and religious groups, discourse generation (guftamān-sāzī), the dissemination of the culture of the Ahl al-Bayt (AS), creating high attractiveness in behavior and logic, supporting and strengthening the theoretical foundations of the Islamic Revolution, and Jihād of Elucidation (Jihād-i Tabyīn) implemented logically, rationally, and epistemologically (maʿrifatī).
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