Crisis in Our Revolutionary Society
Our society also confronts a crisis today, and although this crisis is to some extent attributable to global conditions, it is different from the West's crisis. Through our revolution we tried to free ourselves from the shackles of the West's domination.
Our revolution made us introspective, we decided to struggle for our independence, to be masters of our own fate. In this regard, we have made great headway in the political, economic, and cultural spheres. But is it possible that we would fall into the West's trap of domination again? This depends on the path we choose in the future and on what the West's own destiny is. The Islamic revolution was a momentous event in the history of the Iranian nation and the Islamic community, and we can rightly say that because of our revolution we have dispensed with many borrowed and Western values that dominated our thinking. Through realizing our own authentic historical and cultural identity, we have laid a completely new groundwork for regulating our society.
Our revolution proposed the creation of a religiously based system and our society accepted this with enthusiasm and took steps to reach this great goal. The crisis that we experience today can only be remedied if we shed the vestiges of our borrowed identity and don a new garb. Our current crisis is the crisis of birth which I referred to earlier. Our new civilization is on the verge of emergence.
We cannot confront this crisis with trepidation. We must embrace it boldly and intelligently. Only when we have understood the most fundamental historical questions of this epoch can we develop the willingness to solve them.
We wish to base our life on the tenets of Islam; we possess the will to create an Islamic civilization. At a time when Western civilization is going through its last days, or at least experiencing senility, we must ask, did not Islamic civilization already emerge once and end centuries ago? And does not the death of a civilization mean that we can no longer base thought and action on its teachings? Does not this rule apply to our history? Does the coming and passing of Islamic civilization mean that the period of Islam, which provided the basis for Islamic civilization, is over?
If the answer to this question is affirmative, has our revolution been a fruitless effort moving against the traditions of creation and laws that govern the march of civilizations? This is one of the most important and pressing questions that confronts our revolution. If we do not approach it with level-headedness and objectivity, if we cannot find a solid answer to this question, our revolution will inevitably encounter great danger and difficulty.
My answer to the above question is negative. But with this answer I do not want to debunk the rule that I proposed about civilizations. Generally, I believe that the law holds, but on the basis of my view of religion, I take this case not as a falsifier of the above but as falling outside its purview. For what creates a civilization is the vision and effort of humans, while religion is above and beyond the vision of individuals and societies and thus transcends civilizations.
If the sun has set on Islamic civilization despite its many monumental achievements, a certain view of religion-which was appropriate for that period-has ended, not the age of religion itself.
One of the greatest difficulties that religions have encountered historically has arisen out of confusing the specific religious teachings designed for specific times and places with the idea of religion itself. Naturally, with the obsolescence of age- and place-specific religious thought, some have the impression that the era of religion is over as well. But religion transcends the specific civilizations that it gives rise to. Civilization addresses specific needs and dilemmas of a community in a particular time and place. When conditions and times change, new questions arise that in turn require new answers-and hence a new civilization.
Religion, on the other hand, sheds light on questions of eternity, charting a general and timeless path for humanity, giving direction to life despite its ever-changing circumstances. Religion guides human talents to their plateau, instilling in people a sense of duty in different historical conditions.
Thus if we think of religion as being identical to civilization or culture, then the passing of civilization must imply that the era of religion is over as well. But if we believe that religion supersedes and transcends civilization and the specific mores of community, then religion can contain many different interpretations that give rise to various civilizations. The inevitable transformations of human life will do no damage to the eternal life of religion.
In this view, the core of religion possesses such dynamism that in any age it can provide answers to questions and a fulfillment of needs. Thus, while the old Islamic civilization has vanished, religion stands deeply rooted and can generate new civilizations, even though the specific interpretations of religion which have spawned past Islamic civilizations have withered.
With this general picture, I will try to address a number of pressing issues that confront our society today.
Our vision of consolidating a system of religious governance in our future-oriented society cannot be materialized in a vacuum. We cannot implement this vision without full contact with the international community. We have come upon this important task at a time when Western civilization dominates the world. Yet simultaneously we must try to free ourselves from the domination of the West. It is thus natural that we confront the West, and the upshot of this confrontation will determine our future.
Adapted from the book: "Islam, Dialogue and Civil Society" by: "Sayyid Mohammad Khatami"
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