The Sacred Struggle: Writing for the Salvation of the Youth From 1965 to 1978

By Shaykh Rasul Jafariyan | Translated by Sayyid Ali Imran

Introduction

When the Maktab-e Islam magazine was founded in 1958 (1337 solar hijri), one of its main goals was “religious propagation through correct channels, including the printing, publishing, and distribution of religious books, magazines, and other publications.” In other words, it was meant to be an institution under the name Maktab-e Islam that would simultaneously publish a magazine and also distribute beneficial Islamic books.

Before this, religious article writing was not common in Qom, and if a writer did exist, they would have to send their articles to Ayin-e Islam or other religious journals in different cities. However, gradually, the capacity was developed in Qom for young seminarians to engage in authorship—writing both books and articles. That said, it must still be emphasized that works had indeed been published from Qom before this period as well, but what emerged as the “modern style” took shape mainly from the second half of the 1950s onward, particularly alongside Maktab-e Islam and the other magazines that gradually emerged.

In the constitution of Maktab-e Islam, dated 5/1/1344 (21 Dhu al-Qa’dah 1384 AH), which also references an earlier charter (although we have not located that document), Article 4 states: “The headquarters of the institution is in the city of Qom, and its aim and mission is the publication of pamphlets, weekly, monthly, quarterly, and annual magazines, as well as religious, ethical, and educational books of all kinds in various languages and their distribution. So far, however, apart from publishing the Nasl-e Javan (Young Generation) magazine and the Salnameh-ye Javanan (Youth Yearbook), it has not succeeded in publishing the other intended periodicals.”

Here, our goal is not to provide a full history of Maktab-e Islam, but rather to highlight how, from around 1965 onward, under the leadership of Ayatullah Makarem and Ayatullah Subhani, there was a strong and continuous focus not only on publishing Maktab-e Islam magazine but also on regularly publishing books aligned with the same goals. Many times, the series of articles written in Maktab-e Islam would eventually be compiled and published as books. There are dozens of such examples.

Various publishers could publish these books, and there does not appear to have been any insistence that they remain strictly under the Maktab-e Islam umbrella. However, some of these were published under the banner of Nasl-e Javan or Najat-e Nasl-e Javan (Salvation of the Young Generation). Several book series emerged alongside Maktab-e Islam, including those published by independent publishing houses, with slight variations. These variations often targeted youth more specifically, used simpler language, and were published in formats such as the Youth Yearbook or under the label Nasl-e Javan Publications. The phrases quoted earlier from the Maktab-e Islam constitution mention the publication of Nasl-e Javan and Salnameh-ye Javan, two series that operated as sub-projects of Maktab-e Islam.

The Concept of “Youth” and “Young Generation” in Qom’s Religious Discourse

In this section, and several other parts of the constitution, as well as in the broader literary and intellectual movement that emerged in Qom, the concept of javan (youth), javanan (young people), and nasl-e javan (the young generation) stood out as key themes, mentioned repeatedly. The growth of urban life, improvements in public health, the establishment of factories and administrative offices, and other such developments led to an ever-growing population of young people in the cities. This, of course, was not a completely new phenomenon; however, with each passing decade, the number of young people—especially educated youth—increased.

On one hand, this demographic shift was taking place; on the other, a set of crises: social, moral, and intellectual, had emerged in the modern world. These crises first emerged in the West and then spread to other countries, including Iran. Naturally, traditionalists and religious adherents sought to resist these challenges. Similar efforts had occurred in the West as well, but the aggressive waves of modernity left little room for prolonged resistance. Nevertheless, the efforts of religious individuals—driven by their convictions and faith—persisted. They had to find a way to connect with young people, and naturally, that connection required a new kind of discourse and language.

This discourse needed to rejuvenate the voice of religion, respond to contemporary issues, generate new lines of reasoning, and ultimately create a renewed theological and intellectual framework suitable for the minds of youth. It is also important to note that, starting from the early 1970s (1350s SH), Iran’s social atmosphere was becoming increasingly religious. In other words, even if only as an active minority, youth interest in religion was growing significantly. Religious gatherings were expanding daily—Hosseiniyeh Ershad being a clear example.

Nabi Sadeqi, one of the young generation’s writers, wrote in the preface to one of his works at the time:

“An extraordinary passion and energy for understanding the truths and teachings of Islam can be seen everywhere among the youth. In every place, gatherings and sessions are being held in the name of and for the youth, and a great number of faithful and enthusiastic young people attend these sessions with love and unique hope.”¹

In the editorial of the very first issue of Maktab-e Islam, under the title “Our Goal,” it refers to “a profound transformation occurring in all aspects of human life.” The piece states that the root cause of this great transformation is the industrial revolution, which has brought about such drastic changes that “life conditions in today’s world are vastly different from the past—and the closer one is to the centers of this industrial revolution, the more striking these differences become.”

The problem, however, is that alongside this transformation, “many of the former restraints have been lifted and replaced with unchecked, unlimited freedom.” In these new conditions, a worrying phenomenon has emerged: “Among superficial minds, a sense of pessimism and a particular disdain has developed toward all aspects of traditional life, including religious beliefs and moral principles.” Consequently, “alongside these trends, all forms of moral corruption have become widely accessible, and limitless waves of unrestrained desire—acknowledging neither boundaries nor laws—have been unleashed.”

The result has been “a terrifying flood of irreligion and moral corruption,” which has “trampled over all moral foundations and suddenly severed the bonds of faith and conviction.” At the same time, “for various reasons during this period, the real meaning of religious beliefs and teachings has not been adequately introduced, especially to the young generation. In other words, they have become distanced from truly understanding it.”

In this context, it was felt that there was a need to “revive the principles of faith and morality in society,” and one of the ways to do this was through the writing of books—especially “small booklets”—that could introduce the younger generation to “the teachings of Islam.”²

A Review of Article Titles in Maktab-e Islam Over the Years: Sensitivity Toward the “Young Generation”

A review of the titles of articles published in Maktab-e Islam over many years reveals the deep concern and sensitivity surrounding the “young generation” and similar expressions. Examples include:

“Once Again About the Young Generation,” “The Riddle of the Young Generation,” “Causes of the Corruption of the Young Generation,” “The Plague of the Young Generation,” “The Relationship Between the Young Generation and Films,” “The Young Generation: Dangers and Threats,” “Deviance Among the Young Generation,” “The Confusion of the Young Generation,” “The World Is Fed Up with the Crimes of Youth,” “The Great Problem of Youth,” “Social Challenges of Youth,” “The Youth Problem in Our Country,” “Armed Crimes, Youth Crimes,” “The Corruption of Youth and the Amjadieh Stadium Celebration,” “Dangerous Addictions Threaten Our Youth,” “Messages from the Elderly to the Youth,” and countless others.

Interestingly, the editorial board also published a series of discussions under the heading “Moral Corruption Among Youth,” in which each installment tackled major problems, including:

the press, unemployment, weakening of faith, family corruption, lack of self-confidence, films and moral decay, misconduct by elders, the cultural environment of society, irresponsibility of parents, lack of life planning, class disparities, places of social gathering, family upbringing, educational programming, and other related issues.³

All of these titles—and many more—demonstrate that the scholars and writers of Maktab-e Islam were deeply concerned about this issue. Ayatullah Makarem Shirazi himself wrote an article titled “Thoughts That Trouble Everyone—Especially the Youth.” Similarly, Ali Ghaemi Amiri published a series of articles on the young generation and its upbringing. These writings were often journalistic in tone but still aligned with the broader intellectual concerns circulating in Qom at that time among a community of writers.

The Nasl-e Javan (Young Generation) Publications had been active at least since the time the aforementioned announcement was issued, and likely even earlier. That announcement stated:

“Fortunately, as anticipated, the Nasl-e Javan Publications—produced and distributed by the Maktab-e Islam magazine institute—has secured a place among the youth across the country and has become a platform for goal-oriented and faithful youth. This publication has served as an effective guide and reliable refuge for the noble generation of our country, and represents a new step in the battle against moral and intellectual deviance and in the effort to preserve our young generation.”

Following a period of activity under the name Scientific Assembly for the Salvation of the Young Generation, in the year 1350 SH (1971/72 CE), an official institution was established titled “The Center for Islamic Studies and the Salvation of the Young Generation.” We are in possession of its constitution, which was graciously provided to us by Hujjat al-Islam wal-Muslimeen Shaykh Alireza Subhani, to whom we extend our sincere gratitude.

Before discussing the books published by Nasl-e Javan, it is worth noting that the Salnameh-ye Javanan (Youth Yearbook) had also begun publication as early as 1965 (1344 SH). Four issues from the years 1344, 1349, 1352, and 1353 (1965, 1970, 1973, and 1974) are currently available, each containing short and long articles on the same themes of social, cultural, and ethical matters related to youth. The author of these lines has elsewhere written a detailed analysis of some of the articles from those yearbooks, their writers, and their viewpoints.⁴

At the center of these efforts was Ayatullah Naser Makarem Shirazi, supported by many young writers who authored books, often in consultation with him. Ayatullah Makarem was a strong supporter of these initiatives and even assisted in their distribution when he travelled to other cities for lectures.

A SAVAK (Iran’s secret police) report dated December 2, 1970 (11 Azar 1349 SH) states:

“Shaykh Naser Makarem, during his stay in Kerman Province, distributed several books from Nasl-e Javan Publications, which were printed in Qom at the Hekmat Press.”⁵

In October 1973 (Mehr 1352), Ayatullah Makarem introduced his book The Riddle of Existence, published by Nasl-e Javan, to his audience at the Arak Mosque in Tehran.⁶

Another report noted that seminarians sent by Shaykh Naser Makarem Shirazi from Qom to rural areas for religious outreach:

“provided religious guidance to the local people and distributed a number of religious pamphlets from Nasl-e Javan Publications on various subjects.”⁷

In another instance, SAVAK reported that the book Andalus: The Land of Memories by Sayyid Ali Mohaqqiq, published by Nasl-e Javan, had been mailed to several individuals in Mashhad.⁸ By 1977 (1356 SH), a report referred to Andalus: The Land of Memories as a banned book.⁹ There is also a brief but notable SAVAK report about the Salnameh-ye Javanan that includes analysis and an excerpt from the publication:

“Salnameh-ye Javanan, from Nasl-e Javan Publications, printed by Hekmat Press in Qom, was published and sold in some military garrisons through pre-order slips, despite not having received a publishing license or official permission. Upon investigation, it was discovered that the publisher is Naser Makarem Shirazi.”

The report continues with further explanation:

“An extensive article in the yearbook criticized the monopolistic and egotistical behavior of elder power-seekers who have denied young people the opportunity to showcase their talents, leading to negative reactions—sometimes destructive—such as breaking doors, windows, and chairs as a way to harm elders and relieve their own frustrations. The article advises youth to remain patient, assuring them that ultimate victory will be theirs.”

As for action taken, the report adds:

“It was decided that a warning should be issued to the Hekmat Press and to Naser Makarem Shirazi to cease the publication of the Salnameh-ye Nasl-e Javan.”¹⁰

The Nasl-e Javan Magazine

Nasl-e Javan Publications at times published individual books on specific topics. However, in addition to these, it also produced a series under the title Nasl-e Javan, of which several issues were released. The content of this series consisted of articles addressing youth-related problems, as well as short stories and brief reports, all of which had a clear ideological orientation.

The first book published under the name Scientific Assembly for the Salvation of the Young Generation and as Issue No. 1 of the magazine [First Year] was titled Save the Youth (Javanan ra Daryabid) by Naser Makarem Shirazi. This magazine was published in Bahman 1343 SH (January–February 1965) at Hekmat Press, the printing house where nearly all works of this group continued to be published for many years. The publication consisted of 40 pages.

The introduction to this issue, written by the Youth Salvation Assembly, appeared under the headings “The Beginning of a Sacred Struggle” and “Saving the Young Generation from the Clutches of Corruption.” It outlined twelve core objectives for the Nasl-e Javan magazine series, and the introduction was signed by the Scientific Assembly of the Young Generation. The goals were:

1. To elevate the intellectual level of youth by authoring and publishing useful books—scientific, social, ethical, and religious—and making them available to young people at affordable prices.

2. To carry out persistent and serious resistance against the agents of moral corruption, such as narcotic drugs, alcoholic beverages, gambling, harmful media, romantic and criminal novels, sexually provocative and misleading films, centers of immorality, and similar influences.

3. To counter the spread of materialist ideology and anti-Islamic beliefs in their various forms among the youth, and to explain the principles (usul) and practices (furu) of Islam in a style that is both scholarly and accessible, using contemporary language.

4. Responding to all ideological and doctrinal doubts and helping young people resolve intellectual and spiritual conflicts, while guiding them in social and ethical matters.

5. Publishing small pamphlets written by Habibi, with an engaging, pleasant, simple, and appealing style, especially for school students.

6. Reviewing school textbooks and pointing out their ethical flaws and mistakes.

7. Encouraging the establishment of national (private) schools—including kindergartens, elementary and secondary schools—and raising students through proper and comprehensive scientific and moral programs.

8. Working to establish libraries and reading rooms for youth, and encouraging them to read beneficial books and publications.

9. Promoting the creation of orphanages to protect and support children without guardians, who, due to a lack of proper upbringing, may otherwise grow into delinquent or criminal youth.

10. Striving to rehabilitate youth addicted to drugs, by engaging compassionate and faithful doctors who are willing to cooperate in this cause.

11. Preparing historical books and enjoyable, beneficial stories to create wholesome entertainment for young people during their leisure time.

12. Encouraging youth to engage in meaningful work, and motivating charitable individuals to create job opportunities for the younger generation, thereby harnessing their creative energy.

This issue of the publication also includes several reports on the deteriorating condition of youth and the dangers they face. These include:

• • Dangerous addictions

  • Theft gangs

  • Misguidance through cinema and the press

  • Suicide and self-harm

  • Escaping from families

  • The shocking presence of twelve thousand bars in a single city

  • Misguided adoption of Western “civilization”

  • Rising crime rates

  • Declining educational standards

Each of these is accompanied by specific news excerpts from Iran or foreign countries (p. 20).

The second issue of the first year of the Journal of the Scientific Assembly for the Salvation of Youth again opens with a lengthy introduction (up to page 16) about the importance of the youth issue, cultural challenges, and the danger of harmful books. Signed by the Scientific Assembly, the introduction discusses various proposals and practical solutions and introduces the idea of a “Youth Book Project.”

The next article is by Naser Makarem Shirazi, and the issue (No. 2) concludes with these two articles in a total of 44 pages. Once again, the focus is on solutions, with direct addresses to capitalists, clerics, and youth, outlining the problems and their proposed resolutions.

Issue No. 3 (Dey 1343 / January 1965) includes another article by Makarem Shirazi, discussing “Youth Problems: The Problem of Entertainment.” It warns of “dangerous amusements” and includes content from the popular magazine Khandaniha, describing corruption and moral decay in various countries—all of them European (up to p. 12).

The next article, titled “Why the Regression?”, explores the causes of societal backwardness. It addresses:

• The practical distortion of Islam (“Islam is one thing, Muslims are another”)

• Loss of identity as the greatest cause of decline

• A recounting of the fervor of early Muslims in the time of the Prophet

• The key to Islamic progress

• The idea that Islam was a revolutionary religion (including a quote from Gustave Le Bon)

• A warning about the sinister and dangerous plots of the enemy, including the famous story of Andalusia (pp. 32–33), as discussed by Abdul-Majid Rashidpour

At the end of this issue, the twelve foundational goals of the Youth Salvation Assembly are reiterated, and the publication of the Youth Yearbook is mentioned again (document no. 3840).

The fourth issue, also from 1964 (1343 SH), follows a similar pattern. It features a long article titled: “Unhealthy Recreations Have Led Some Youth to Mental Illness,” which reflects on shameful aspects of modern mechanized life and historical turning points. The piece then proposes solutions that can foster healthy entertainment.

After this issue, a “new wave surrounding the issue of youth” is announced—an allusion to the very struggle this Scientific Assembly had begun with the goal of saving the young generation from the grip of corrupting forces.

The editor writes that although some were initially pessimistic,

“the enthusiastic reception by youth for this Assembly’s publications has been so great that the first issue has been reprinted fifty times in this short span, and so far, over fifty thousand copies of our publications—amounting to more than two million one hundred and fifty thousand pages—have been distributed among the general public, especially among educated youth.” (p. 39)

It is evident that, in the early stages of the magazine’s activity, most of the content was personally written by Makarem Shirazi.

The second phase of this magazine continued in the year 1344 SH (1965). The first issue of this new phase (Tir 1344 / July 1965) was a booklet containing two articles. The first, titled “Misguided Leadership and Deceptive Leaders,” discussed individuals who assume the role of heroes in society but whose surrounding media coverage causes harm to the youth. Another category of this misguided leadership, it argued, belonged to the toxic press. This article was authored by Naser Makarem Shirazi.

The second section, from page 11 to 80, featured a piece titled “Andalus, Land of Memories.” This was a report on the fall of Andalusia, including a narrative originally published in Egypt in the late 19th century under the title Ghādat al-Andalus (The Lady of Andalusia), which in Iran was often misinterpreted as historical fact.¹¹

No information was found regarding the second issue of this second series. However, the third issue, dated Mehr 15, 1344 (October 7, 1965), was titled “The Role of Culture in the Fate of Youth” and published in 72 pages. This coincided with the reopening of schools and universities, and the editorial was devoted to topics related to education and upbringing.

Part of the introduction addressed the corrupt moral environment of schools and society, calling for the establishment of Islamic associations and the organization of religious and ethical conferences.

Following this was an article titled “Our Glorious Past” by Adib Lari, which highlighted the debts that Westerners owe to the Islamic world, listing several examples. It provided a concise summary of the common themes found in many such books—mainly about the Muslim contribution to civilization and its impact on Europe—concluding with a discussion on the causes behind the decline of Muslims (p. 42).

The issue continued with a story by Abbas Keyvan, titled “Will Anyone Believe My Story?”, a personal account of someone who began his studies in a school by reading the Qur’an but later succumbed to corruption and addiction, eventually turning to theft. The continuation of the story was deferred to the next issue (p. 67).

Toward the end, there was a brief description of the “Towhidi Association of Ahvaz”, a religious group engaged in moral reform efforts and the promotion of Islamic truths (pp. 69–70). This issue serves as a sample of the types of activities initiated in 1965, the year when the Youth Salvation Institute officially began its work.

In Issue No. 1 of the second year, labeled as Serial No. 13, published in 1348 SH (1969/70), the following articles appeared:

• Compulsory Marriage or Another Proposal – by Naser Makarem Shirazi

• Religious Sentiments or the Fourth Human Dimension – by Ja‘far Subhani

• The Astonishing Power of Will – by Zayn al-‘Abidin Qorbani

• Cancer (translated piece)

• The Pride of the East – on Jabir ibn Hayyan

• Errors of Hegel and Marx – by Sayyid Hadi Khosrowshahi

• The Masked Youth (fiction, part 7) – by Mahmoud Hakimi

• Why Do Brains Flee? – by Sayyid As‘ad Shari‘atzadeh, a Grade 12 math student from Mashhad

• The Vile Usurer (short story) – by Kimia

• Staggering Tobacco Addiction Rates in Iran – by Hossein Haqqani

• The Grave Danger of Imbalance – by Isma‘il Hamdanlou, physics student at the University of Tabriz

• and other contributions

The cover photo of that issue features a large industrial complex—possibly a nuclear facility—visually impressive. But the caption on the final page (p. 56) reveals the purpose behind including the image:

“Once, humans lived in caves and deep forests; today, they reside in colossal buildings filled with astonishing technology. But the question remains: Has this extraordinary transformation—and the accompanying changes across all aspects of life—succeeded in bringing happiness, peace, security, and tranquility to humanity? Or are these still distant ideals, dependent on other truths yet to be realized?”

This same issue also announced the publication of the Youth Yearbook, which it described as containing

“valuable scientific, social, ethical, and critical articles, along with educational stories and interesting, beneficial entertainment” (p. 47).

It also published a modern poem titled “On the Path of Intellectual Revolution”, with lines such as “he sacrificed his life on the road of revolution” and “he took a step toward the world of uprising and left” (p. 40).

Under a section titled “Multicoloured” (Rangārang), various scattered historical notes appear, referencing Imam Ali (a) and Sayyid Jamal al-Din Asadabadi, highlighting that Sayyid Jamal believed in a religious movement and a political awakening. It includes a mention of Zakariya al-Razi and his discovery of alcohol, and quotes from well-known authors (pp. 41–42).

Some scientific and political news items are also included by Aqa Mahdipur, one page long. Two are against Israel; others address scientific discoveries and the importance of Islamic libraries in Spain (p. 12).

The discussion models presented in these types of articles do not differ much from those found in Maktab-e Islam. In other words, the dominant discourse remains consistent with that space’s broader intellectual production.

For example, one article speaks of the “emergence of the theory of relativity in the West” and describes time as the fourth dimension. It then adds:

“The West is not pioneering in this discovery; the well-known Eastern philosopher and founder of the Transcendent Philosophy (Hikmat-e Muta‘aliyah) had already, centuries before the advent of relativity in physics, proven the existence of a fourth dimension based on the reality of motion in substance.” (p. 7)

Similarly, these writings include criticism of Darwinian thought:

“Freud, with this hypothesis, not only ignores the innate nature of religion and denies divine inspiration and inner human instincts, but also dismisses the rational and logical arguments for monotheism—arguments founded on dozens of solid proofs.” (p. 10)

Another article by Sayyid Hadi Khosrowshahi critiques Hegel’s philosophy in several pages (pp. 24–25).

Mahmoud Hakimi’s contributions also played a significant role in conveying similar themes through his serialized stories, later compiled under the title The Masked Youth (Neqābdārān-e Javān). These stories take place at the end of the Sasanian era, in the court of Khosrow Parviz, portraying young people fighting against the oppression of the monarchy and corrupt religious figures who align with it.

Topics like marriage and sexuality were common in the discourse of Maktab-e Islam and Nasl-e Javan. In the issue under discussion, forced marriage and issues such as the rising age of marriage are analyzed. In Issue No. 2 of the second year (Serial No. 14), Naser Makarem Shirazi again discusses the decline in marriage rates, calling it a social catastrophe.

Articles in that issue include:

• Machinism and Man – by Ali Hojjati Kermani

• Travel and Famous Travelers – by Ali Davani

• Existentialism (Part 11 of the series Phenomena of the West) – by Sayyid Hadi Khosrowshahi

• Space (a series of scientific discussions by Frederin Feld) – translated by M.H.

• Youth and the Problem of Leadership – by Miss Malakeh Sa‘ādat, a high school graduate

• The Masked Youth, Part 8 – by Mahmoud Hakimi

• Hypnotism (Artificial Sleep), Part 10 of “The Latest Scientific Studies on the Soul” – by Zayn al-Abidin Qorbani

• A Corpse in the Snow (a short story about social corruption) – by Reza Golsorkhi

• The Living Thoughts of Jabir ibn Hayyan, Part 2 – author not listed

• The Role of Religious Sentiment in Human Society – by Jafar Subhani

The idea that the modern world, despite all its material progress, has failed to preserve spirituality—and, in fact, has fallen into extreme materialism—runs throughout these articles. In this context, youth are portrayed as being exposed to a wide range of dangers. One article notes:

“Despite humanity’s advances in the fields of science, the problem called ‘youth’ and the issue known as the ‘young generation’ has always been, and still remains, a pressing concern—and a solution that can effectively guide youth along a sound path… has yet to be found.” (p. 80)

A poem by Sayyid Hossein Hashemi, a language major from the Teachers’ College (Daneshsarā-ye ‘Āli), expresses similar concerns. He describes the modern world as void and meaningless, calling it a “swamp” in which all have sunk into “the mire of degradation” and dwell in “the grave of their own dark illusions.” He references:

• “the chains of colonialism”

• “blind imitation of others”

• and asks:

  “Why do we drunkenly drink the dregs from the West’s cups?”
  “Are we mere scrap-eaters from foreign tables?”
  “Are we enamored by the decayed ideologies of others?”

He then insists:

“Doesn’t the sun rise from the East?
We must not despair.
We must liberate ourselves from captivity,
tear apart the reins of bondage,
and with faith and its powerful force, burn away the shackles of imitation—
for after all, we are Muslims and the children of noble ancestors.” (pp. 78–79)

Across these writings, the view of the West is consistently negative. For instance, in an article critiquing existentialism, titled “Existentialism: A Degenerate Philosophy from the West,” the author writes:

“Promoting a rotting Western philosophy, tied to the most decadent class of the capitalist camp, not only fails to bring salvation or motivation to Eastern societies, but in fact directly serves to protect the interests of the wealthy elites—those very forces we are trying to free ourselves from.” (p. 16)

The issue also pays attention to moral corruption in society, particularly the exploitation of young girls. A report titled “And These Depraved Charlatans” recounts, verbatim, the testimony of an individual, warning against such moral decay.

In the third issue of the third year, some of the articles continue from previous installments, while new contributions are also included. Among the featured articles are:

• Marriage by Naser Makarem Shirazi

• What is Leadership?

• Amazing Acts During Hypnosis (Artificial Sleep)

• Victims of Alcoholism

• The Age of Humanity’s Return to Spirituality

• The Masked Youth

• Tobacco Addiction in Various Countries Around the World

• The Moon: A New Home for Humanity

• Ya‘qubi the Explorer

• What Do You Know About Blood Types?

In the article The Age of Humanity’s Return to Spirituality, Jafar Subhani discusses the harmful consequences of replacing religion with reason and technology. He cites Harvard professors who, upon isolating the genes responsible for inheritance and character traits, declared:

“The moral and political damage of this action outweighs its benefits.”

The references still lean on Western scientists, though often drawn from local publications such as Kayhan newspaper. The issue also includes materials by Farid Wajdi, where he speaks about the West’s disillusionment with industrialism and mechanical life, and science’s inability to explain or resolve many of humanity’s core problems (p. 137).

One report, under the title “The Moon: A New Home for Humanity,” discusses a European writer’s serialized articles on scientific progress, particularly relevant in the context of 1969–70 (1348 SH), when humanity first landed on the moon (pp. 149–150).

Among the interesting bits of information (p. 152), one news item stands out:

“The Swiss government has announced that anyone capable of teaching Nahj al-Balagha at one of its universities will have the living expenses of themselves and their children fully covered.”

The source is a travel report from Mohammad-Javad Mashkoor, based on a four-year journey through Europe.

What becomes clear is that these articles often place science and religion in direct confrontation, yet at the same time, they express a fascination with scientific developments, as seen in the frequent references to scientific discoveries throughout the magazine. However, each time humanity’s progress or the beauty of nature is acknowledged, it is immediately followed by commentary on the calamities and misfortunes of modern life. As noted earlier, Western intellectual authority continues to shape the tone and content, even when criticizing the West.

In the sixth issue of the second year, an article titled “The Confusion of Modern Man” explores the conflict between industrial progress and moral decline. Authored by Ali Hojjati Kermani, the article opens with this statement:

“The bewilderment and confusion of today’s man—dragged into full deformation by centuries of dazzling Western civilization—stems, first and foremost, from the distorted reinterpretation of history by modern culture.”

The author contends that modern humans have drained every last drop of the ethical and cultural capital of previous civilizations (p. 287).

This issue also features contributions from young university students. Among them, two authors from the fifth and sixth issues—Azam Tabibzadeh and Ashraf Ferdowsi—were identified through online searches as still practicing medicine in Tehran. One of them wrote an article titled “A Glimpse of the Qur’an on the Embryo” (p. 265), and the other contributed a piece on educational topics titled “Raise Them This Way” (p. 301).

Other women also contributed, such as Fereshteh Hashemi, a graduate student in educational sciences from Tehran, who wrote an article titled “The Only Cure for the Problems of Our Age,” where she discussed:

• the certainty of the existence of spirituality

• the necessity of nurturing and expanding spirituality in our time (p. 567)

As mentioned earlier, the themes of the poems submitted by readers, as well as those selected by the editorial board, generally aligned with the same ideological framework previously discussed. In Issue 8 of the second year, a modern-style poem titled “The East Must Rise” by Hadi Jamshidi is published. Its opening line declares:

“Yes, the East must rise—rise in such a way that it travels the road of a hundred years in a single night.”

This must be done, the poet writes, to prove to the Western nations that “light shines from the East.”

He then references a hadith of the Prophet (p) stating that even if knowledge were suspended in the Pleiades, “the people of Persia” would retrieve it. He recalls Iran as a land that “was once the cradle of knowledge, wisdom, and culture.”

Then he poses the haunting question: “Why are we in such a state now? Why have we fallen behind in the caravan of knowledge and learning?” (pp. 415–416)

In Issues 11 and 12 of the second year, which were published together, an article titled “The Cultural and Social Revival of the Youth” appears. Interestingly, it opens with the same lines of the earlier modern poem: “Yes, the East must rise…”

The article begins with the following reflection:

“There was a time when even the great figures of the West admitted that the light of knowledge had risen from the East. And then came another era when all eyes in the East turned toward a small window opening to the West. But now—has the time not come for the world to once again turn its gaze eastward, where upon its ruins and upon the foundations of ancient wisdom, a new generation is rising?”

This short article, written by a then-medical student named Hossein Olya, continues in this same tone and worldview, aiming to articulate the need for a cultural and social renaissance among youth. He believes that the new generation is caught between two civilizations, leading to a kind of existential confusion, which must be resolved by forging a shared social ideal (pp. 579–581).

The articles in these two most recent issues of the second year tend to focus more on scientific discoveries, especially in the fields of astronomy, cosmology, and medicine.

One article, which continues from earlier issues, discusses Abu Rayhan al-Biruni, the famous polymath. Student authors are even more present in these issues than in previous ones. Among them is F. Ab Bariki, who writes an article titled “The Lost Generation.” In it, he describes a generation overwhelmed by the rapid pace of scientific progress, caught in a state of bewilderment. His conclusion: the only path forward is spirituality—and not just any spirituality, but one rooted in Islam.

To support his claims, he quotes John Davenport and George Bernard Shaw (pp. 650–653).

Books Published by the Youth Salvation Institute

Nasl-e Javan Publications released several books, evidently according to a pre-planned program involving the selection of themes and the commissioning of writers to author them. The themes addressed in these books generally revolved around topics such as Islam, Islamic history, social issues and their dimensions, cultural and civilizational concerns, and responses to criticisms and doubts raised against Islam.

The titles of these books themselves reveal the ideological direction of the discussions. Broadly speaking, these publications can be categorized into several groups.

1. Historical Works:

These writings mostly focus on the lives of the Imams, and it appears that there was a larger plan to produce a separate book for each Imam. The following titles have been identified:

• A Glimpse into the Life of Imam Muhammad al-Baqir – by Ali Akbar Hasani

• A Glimpse into the Life of Imam Musa ibn Ja‘far (‘a) – by Aqiqi Bakhshayeshi

• The Life of Imam Hasan al-‘Askari (‘a) – by Aqiqi Bakhshayeshi

• The Life of Imam Hasan al-Mujtaba: Standard-Bearer of Peace and Freedom – by Mehdi Pishva’i

• The Fourth Imam: Guardian of the Revolution – by Ali Akbar Hasani

• Husayn (‘a): Leader of the Free – by…

The authors mentioned above were mostly affiliated with the later phase of Maktab-e Islam—that is, the period leading up to 1979 (1357 SH). Many of them continued to contribute to the magazine sporadically even after the Islamic Revolution.

2. Ethical Works

A portion of the books published by Nasl-e Javan Publications focused on ethics and the fight against moral corruption. The concept of corruption and its derivatives entered Islamic discourse, especially during the Reza Shah period, based on the idea that Western civilization promoted a form of corruption, most directly referencing brothels, alcohol consumption, and other related issues.

Over the decades, many books, articles, and reports have been published in religious circles addressing these concerns. Naturally, young people were seen as the most vulnerable group. Notable publications in this genre include:

• Dangerous Addictions – by Mostafa Zamani

• A Study of Ethical and Psychological Problems – by Sayyid Mojtaba Mousavi Lari

• Youth Confronting Intellectual Enslavement – by Nabi Sadeqi

• Life in the Light of Ethics – by Naser Makarem Shirazi

• The Sexual Problems of Youth – by Naser Makarem Shirazi

• The Role of Cinema in Modern Life and Civilization – by Zayn al-‘Abidin Qorbani

• Save the Youth – by Naser Makarem Shirazi

• A Fire in the Granary – by Nabi Sadeqi

• A Brief Journey into the Life of Zaynab al-Kubra (‘a): Heroine of Women of the World – by Mahmoud Hakimi

• and several other similar titles.

3. Works on Science and Religion

In this category, one can point to the book The Latest Evolutionary Hypotheses, which was based on the lessons of Ayatullah Makarem Shirazi from his lectures on theology and comparative religion, transcribed and edited by Hossein Haqqani. This 166-page book was completed on Farvardin 30, 1345 SH (April 1966) and published under the auspices of the Scientific Assembly for the Salvation of Youth.

The book discusses:

• various schools of thought on evolution,

• their foundational theories,

• and a critical evaluation of evolutionary hypotheses in the second section.

• The third section covers the hypothesis of the evolution of religious beliefs.

In the introduction, it is noted that this theory—prominent in many contemporary natural science books—is subject to critique and examination, particularly in regard to its compatibility (or conflict) with religion.

Another topic that deeply preoccupied the public during those years was spirit return (reincarnation) and communication with spirits. Makarem Shirazi addressed this extensively in lectures and multiple articles, and the resulting discussions were compiled into a book, published in Mehr 1349 (October 1970) in 188 pages.

In the introduction, the author refers to the widespread fascination with this phenomenon and writes:

“In several issues of Maktab-e Islam, we invited the proponents and organizers of spirit communication séances to come to Qom. If they truly claimed they could contact spirits using a séance table, let them demonstrate their abilities before scholars and seminarians.” (p. 7)

4. Works on Islam

Several publications by the Youth Salvation Institute were dedicated to introducing and explaining Islam. Among them:

• Our Beliefs: The Doctrines of Shi‘a Imamiyyah – by Naser Makarem Shirazi, in collaboration with a group of scholars. This book continued to be reprinted until recent decades (e.g., 1997 and 2006).

• Islam and Contemporary Issues – the author’s name is not listed on the cover, but the introduction states it is a translation of Sayyid Qutb’s Islamic Studies by Mohammad-Ja‘far Emami, published in Tir 1353 SH (July 1974), 336 pages.

• Islam: The Religion of the Future World – by Sayyid Hadi Khosrowshahi, published in Khordad 1351 SH (May–June 1972), 100 pages.

• What We Must Know About Islam – by Naser Makarem Shirazi, published in Mordad 1351 SH (July–August 1972), 144 pages.

• This Is Our Faith – by Mohammad-Husayn Kashif al-Ghita’, translated and annotated by Naser Makarem Shirazi, published in 1346 and Esfand 1347 SH (1967 and March 1969), 396 pages.

• The Face of Islam in a Brief Study – by Naser Makarem Shirazi, in both Persian and English, published in Shahrivar 1353 SH (August–September 1974), 110 pages.

• The Concept of Jihad in Islam – by Davood Elhami, published in 1356 SH (1977–78), 247 pages.

• In Search of God – by Naser Makarem Shirazi, published in 1351 SH (1972–73), 230 pages.

• The Riddle of Existence – by Naser Makarem Shirazi, published in Aban 1352 SH (October–November 1973), 239 pages.

• Islam: The Medicine Without Drugs – by Ahmad Amin, Volume I, 172 pages.

• Why All This Propaganda? – by Aqiqi Bakhshayeshi, focused on Christian missionaries, published in Khordad 1353 SH (May–June 1974), 150 pages.

• The Most Essential Need of Our Age – by Mohammad-Taqi Kamali, undated, 117 pages.

• Eternal Light (Forugh-e Abadiyyat) – published by the Youth Salvation Institute, Volume I, 384 pages. This seems to be the first edition of Forugh-e Abadiyyat.

5. Works on the West, Western Civilization, Colonialism, and Communism

An anti-colonial perspective is evident throughout this body of literature, addressed from various angles. Notable titles include:

• The Gift of Colonialism – by Mohammad Mohammadi Eshtihardi, published in 1356 SH (1977–78), 280 pages.

• The Secrets of the East’s Backwardness – by Naser Makarem Shirazi, published in 1348 SH (1969–70), 224 pages.

• A Discussion on Materialism and Communism – by Naser Makarem Shirazi, edited with an introduction by Sayyid Hadi Khosrowshahi, published in 1384 AH (1964–65 CE), 108 pages.

• The End of Marxism’s Life – by Naser Makarem Shirazi, 190 pages.

• Enemies of Humanity – by Aqiqi Bakhshayeshi, published in Ordibehesht 1354 SH (April–May 1975), 176 pages. This book straddles both moral critique and anti-colonial critique, arguing that Western powers were responsible for the moral degradation.

• The Deceived? or Agents of Colonialism – by Sayyid Ziauddin Rouhani, published in 1348 SH (1969–70), 196 pages.

• Anti-Colonial Movements in Africa – by Mahmoud Hakimi and Mehdi Pishva’i, published in Azar 1352 SH (November–December 1973), 103 pages.

6. Storybooks and Poetry

Among Nasl-e Javan’s publications, there were also a few fiction and poetry books, including:

• On the Shore of Salvation – by Mahmoud Hakimi, published in Tir 1351 SH (June–July 1972), 107 pages.

• A Voice in the Silence – by Javad Na‘imi, mostly composed of his modern poems, undated, 265 pages.

• Window of Hope – a collection of short stories, published in Azar 1350 SH (November–December 1971), 184 pages.

From 1351 SH (1972–73) onwards, with the establishment of the Charitable Society of the Center for Islamic Studies and Youth Salvation, the name of the publisher transitioned from The Scientific Assembly for the Salvation of Youth to simply Nasl-e Javan Publications.

In this new phase, most books were written by the younger contributors of Maktab-e Islam, such as Aqiqi Bakhshayeshi, Davood Elhami, Mehdi Pishva’i, Mahmoud Hakimi, and others. Many of these books were in fact compilations of their articles previously published in Maktab-e Islam or Nasl-e No magazine, which were later assembled and edited into book form, though this was not universally the case for all publications.

7. Religious Questions and Answers

The magazines and books published by Nasl-e Javan were well received by young people, many of whom were gradually developing an interest in religion. Naturally, these readers, having engaged with the material, were inclined to establish direct correspondence with the authors of the publications. As previously noted, some would submit short articles or poems for publication. One significant outcome of this reader engagement was the creation of a question-and-answer system.

Many of these youth had questions on various religious topics, and on the other side, the authors—especially those associated with the Maktab-e Islam magazine—were prepared to respond. Two central figures in this religious correspondence were Ayatullah Naser Makarem Shirazi and Ayatullah Shaykh Jafar Subhani. Over several years, a large number of questions were submitted, and answers were provided and mailed back.

The introduction to the book Religious Questions and Answers (Vol. 1, p. 7) states:

“From the moment that the Maktab-e Islam religious and scholarly magazine began its publication life, a flood of religious questions and inquiries poured in—and these continued to increase day by day. Since it was not feasible to publish all of these questions and answers in the magazine itself, a large portion of them were handled by a private response division, in which personal replies were sent via correspondence.”

This collection was published in 1353–1354 SH (1974–1975) in the form of four pocket-sized volumes. The questions in these four volumes were categorized by topic:

• Volume 1 addressed theological issues—including theology (God), divine attributes, prophets, Imams, and the afterlife. Some questions were very specific and reflected the types of doubts or curiosities common among youth. For example: “Does the possibility of a third world war contradict the belief in the appearance of the global savior (Mahdi)?”

• Volume 2 dealt with religious inquiries, specifically questions about the beliefs of other religions. The questions were varied and unconnected, each accompanied by brief responses. Examples included:

  “What day was Ashura?”
  “What are the sources of Du‘a al-Nudbah?”
  “What is istikhārah?”
  “Is the Prophet’s Mi‘rāj (ascension) compatible with science?”
  and many others.

• Volume 3 focused on the philosophy of Islamic laws and objections raised by critics.

• Volume 4 included jurisprudential questions and miscellaneous other topics.

This Questions and Answers series offers valuable insight into how young Iranians of that era thought, their religious interests and concerns, and it also reflects the intellectual and theological frameworks of the scholars who responded to their inquiries.

Charitable Society Constitution

In the name of God, the Most Compassionate, the Most Merciful — and with His help

Constitution of the Charitable Society: Center for Islamic Studies and Youth Salvation

Chapter One

Comprising the name, objective, duration, and headquarters of the society.

Article 1:
The name of this society is: “Charitable Society: Center for Islamic Studies and the Salvation of the Young Generation,” affiliated with the Qom Seminary (ḥawzah ʿilmiyyah).

The objectives of this institution are as follows:

a) To study, research, and investigate various Islamic issues and to properly present Islam and the pure doctrine of Shi‘ism, with attention to contemporary needs and in a modern language, and to publish the findings through books and printed media in accordance with the press law.

b) To respond to religious questions and issues through both correspondence and in-person discussions, conducted by qualified scholars well-versed in Islamic matters, and to establish a dedicated forum for this purpose.

c) To study youth-related issues and strive through various means to elevate their religious thinking, saving them from moral corruption and faith-related instability by distributing beneficial books, organizing lectures, conducting correspondence, and holding personal meetings using all available means of outreach.

d) To attend to the spiritual and social needs of youth and assist them in solving their problems (such as issues related to education, marriage, and employment).

e) To establish libraries, schools, medical and health centers, and other educational and social services that help introduce and promote Islamic teachings.

Article 3:
The duration of the society is unlimited and, God willing, it will continue indefinitely.

Article 4:
The headquarters of the society is located in Qom, Safaiyyeh Street, and branches may be established in other areas as needed, in accordance with legal regulations.

Article 5:
This society is not affiliated with any political party or group and will engage in no political activities whatsoever.

Chapter Two

This chapter includes the members of the Founding Committee, Board of Directors, Auditors, Advisory Council, and their respective duties.

Article 6 – Founding Committee
The establishment of this society is undertaken by a three-member founding committee, consisting of the signatories of this constitution. The first member, Aqa Naser Makarem, will serve as Chair, and the other two as members of the Founding Committee.

• Note 1: Additional individuals may be added to the Founding Committee with the approval of the current committee and the consent of the relevant authorities.

• Note 2: Each founder may appoint one successor during their lifetime. The membership of such a nominee is subject to the approval of the majority of the committee and will carry the same responsibilities as the original member.

Article 7 – Board of Directors
The Founding Committee shall select a Board of Directors, consisting of up to seven individuals known for their integrity, trustworthiness, and moral conduct, to oversee the affairs of the society for a term of two years. After selection, the credentials of the nominees will be submitted to the relevant authorities, and upon their confirmation, they shall be officially recognized as the Board of Directors.

• Note: Members of the Founding Committee may also serve on the Board of Directors.

Article 8
The bylaws for assigning responsibilities within the Board of Directors, scheduling meetings, managing absences, and taking necessary actions to achieve the goals of the society (within the framework of the constitution) shall be drafted by the Board and become enforceable after approval.

Article 9
The Board of Directors shall appoint from among themselves—or from outside—the position of Managing Director (CEO), and two members from within the board as Financial Trustees.

Article 10
The services of official members of the society are entirely voluntary, rendered for the sake of God Almighty. However, if the responsibilities of the society occupy a substantial amount of the Managing Director’s time, or that of another board member, such that they are prevented from attending to their personal affairs, and if they so desire, a suitable salary may be allocated for them.

Article 11
Since the board has legal personality, the assets of the society belong to the society itself, and not to any individual or their heirs. All bank accounts and related matters shall be opened in the name of the society, not under any individual’s name.

Article 12
To prevent disorganization and conflicts that may lead to fragmentation, all decisions made by the Board of Directors, all expenditures, actions, and any amendments to the constitution must be signed by the Chair of the Founding Committee.

Article 13 – Inspectors (Auditors)

The Board of Directors shall elect one Inspector from among its own members or other trustworthy and reliable members of the society for a term of one year, tasked with overseeing the proper conduct of affairs and informing both the Founding Committee and the Board of Directors accordingly.

Article 14 – Annual Financial Report

The society must publish an annual financial report, signed by the Board of Directors, which must include all income and expenditures.

Article 15 – Advisory Council

The Founding Committee may appoint up to twelve individuals to form an Advisory Council to support the advancement of the society’s goals. These members should be clergy, merchants, and pious, well-reputed, and informed individuals with no affiliation to any political faction. This council is expected to hold meetings at least once a month at the society’s headquarters and provide recommendations and proposals to the Board of Directors.

Chapter Three: Society’s Assets

Article 16
The current property of the society consists of an unfinished building located at the beginning of Safa’iyyeh Street in Qom, at lots 199 and 203, sub-division of lot 1062 in District 1, under lease from the Astan-e Quds (custodianship of religious endowments).

Article 17
All donations, whether movable or immovable, that are granted by individuals or members in the future must be registered under the society’s name, not under any individual’s name.

Chapter Four: Miscellaneous Matters

Article 18 – Amendments to the Constitution
Any amendment to the articles of this constitution must be approved by the Founding Committee.

• Note: Any such amendment will only be valid after approval by the relevant competent authorities.

Article 19 – Honorary Members
Any benevolent and faithful individual who regularly contributes charitable donations to support the society may be considered an honorary member of the society.

Article 20 – Dissolution
If the society becomes incapable of fulfilling its responsibilities, and its dissolution is declared by the Founding Committee, or if, due to unforeseen circumstances, its founders pass away before appointing successors, all assets of the society shall be transferred, under the supervision of the most senior and recognized Shi‘a jurists, preferably prioritizing the Qom Seminary, to a similar organization.

Successors, in line with this constitution, will be appointed under his supervision. If this is not possible, the remaining funds should be allocated to religious seminaries, Islamic missionary work, or other efforts most aligned with the founding vision of this institution.

Article 21 – Gifts and Donations
The Board of Directors reserves full authority and discretion to accept or reject any donation or gift, taking into account the interests and goals of the society.

This constitution, composed of 21 articles and 4 notes, was approved on Azar 5, 1350 SH (November 26, 1971).

Signed by:

• Naser Makarem Shirazi

• Ja‘far Iqbal Subhani

• Sayyid ‘Ali Mohaqqiq Ahmadabadi

1. Atashi dar Kharman, p. 7
2. Maktab-e Islam, Year 1, Issue 1, p. 25
3. For these kinds of keywords in article titles from that period, refer to the topical index of the journal Lessons from Maktab-e Islam, Qom.
4. Islamic Civilization Discourse in the Pahlavi Era, pp. 577, 611
5. Grand Ayatullah Makarem Shirazi as Reflected in SAVAK Documents, Vol. 1, p. 450
6. Bases of the Islamic Revolution: The Arak Mosque of Tehran in SAVAK Documents, p. 529
7. Ayatyllah Naser Makarem Shirazi as Reflected in SAVAK Documents, Vol. 2, p. 394
8. Grand Ayatullah Makarem Shirazi as Reflected in SAVAK Documents, Vol. 1, p. 193
9. The Islamic Revolution as Reflected in SAVAK Documents, Vol. 10, Khorasan Razavi Province, p. 21
10. Grand Ayatullah Makarem Shirazi as Reflected in SAVAK Documents, Vol. 1, p. 508
11. See: A Tale About the Fall of Andalusia, by Rasul Jafarian, Qom: Tarikhmag, Winter 2017