In the Name of Allah, the Most Compassionate, the Most Merciful

All praise belongs to Allah, the Lord of the Worlds, and blessings and peace be upon our master Muhammad al-Mustafa and his pure family, especially the remaining proof of God on earth.¹

The Qom Seminary: A Unique Phenomenon Amidst Turbulent Events

The blessed establishment of the Qom Seminary at the dawn of the 14th century [Solar Hijri] was a unique phenomenon that emerged amidst major and harrowing events—events that had darkened the atmosphere of the West Asian region and thrown the lives of its peoples into turmoil and ruin.

Colonial Powers: The Source of Widespread Suffering in West Asia

The root cause of this deep and prolonged suffering was the interference of colonial powers and the victors of the First World War. Driven by the goal of seizing and dominating this sensitive, resource-rich geography, they used every tool at their disposal: military force, political scheming, bribery and recruitment of domestic traitors, propaganda and cultural tools, and every other possible means to achieve their objectives.

In Iraq, they installed a British-controlled government, followed by a puppet monarchy. In the Levant (Sham region), both the British and the French imposed their colonial rule—setting up a sectarian regime in one part, and placing a British-installed dynasty in another, while spreading repression and pressure, especially targeting Muslims and religious scholars. In Iran, they gradually elevated a ruthless, greedy, and unprincipled Cossack officer to the position of prime minister and eventually king. In Palestine, they initiated the gradual migration of Zionist agents and armed them, laying the groundwork, through a slow and calculated movement, for the creation of a cancerous tumour in the heart of the Islamic world.

Wherever there was resistance to their incremental plans, be it in Iraq, the Levant, Palestine, or Iran, they crushed it. In cities like Najaf, they resorted to mass arrests of scholars and even the humiliating exile of great religious authorities such as Mirza Na’ini, Sayyid Abu al-Hasan Isfahani, and Shaykh Mahdi Khalisi. They launched house-to-house searches to apprehend jihadist men. The nations were left terror-stricken and confused; the horizons appeared bleak and hopeless. In Iran, the mujahideen of Gilan, Tabriz, and Mashhad were bloodily suppressed, and those who facilitated treacherous treaties were placed at the helm of affairs.

The Qom Seminary: A Blessed Sapling in a Hostile Era

It was amid such bitter events and during such a dark, starless night that the star of Qom rose. The divine hand of power inspired a great, pious, and seasoned jurist to migrate to Qom, revive its deteriorated and shut-down seminary, and plant a fresh and blessed sapling in that harsh and rocky era, beside the shrine of the pure daughter of Imam Musa ibn Ja’far (a) and in that fertile land.

The Art of Establishing the Qom Seminary by Ayatullah Ha’eri, Drawing on Past Experience

When Ayatullah Ha’eri arrived in Qom, the city was not devoid of great scholars. Luminaries such as Ayatullah Mirza Muhammad Arbāb, Shaykh Abul-Qāsim Kabīr, and several others resided there. However, the profound art of establishing a seminary, that is, a nurturing ground for knowledge, scholars, religion, and piety, with all its subtleties and strategic requirements, was something only a divinely aided personality like Ayatullah Haj Shaykh Abdulkarim Ha’eri (may Allah elevate his station in paradise) could accomplish.

His eight years of experience in founding and managing the thriving seminary in Arak, along with many years before that in close companionship with the great Shi’a leader Mirza Shirazi in Samarra, witnessing his methods in establishing and running that city’s seminary, served as guiding lights for him. His insight, courage, motivation, and hope propelled him forward on this difficult path.

The Endurance and Growth of the Qom Seminary Through the Steadfastness of Ayatollah Ha’eri

In its early years, the seminary survived the sharp blade of Reza Khan’s oppressive regime, one that showed no mercy to young or old in its effort to erase all signs and foundations of religion, through Ayatullah Ha’eri’s sincere and trusting perseverance. That wicked tyrant was destroyed, while the seminary that had endured under his maximum pressure remained and grew. From it arose a sun like Hazrat Ruhullah [Imam Khomeini].

That very seminary, whose students once had to flee at dawn to hide in the outskirts of the city for safety, studying and teaching in remote corners before returning to their dark cells at night, became, just four decades later, a central hub that fanned the flames of resistance against the vile dynasty of Reza Khan throughout Iran. It ignited the hearts of the dejected and despairing, and drew reclusive youth into the public arena.

The Blessings of the Qom Seminary: From Intellectual Heights to the Birth of the Islamic Republic

It was this very seminary that, not long after the passing of its founder, rose to become the intellectual, research, and missionary pinnacle of Shi’ism worldwide, with the arrival of the great Marja’, Ayatullah Borujerdi. Ultimately, it was this seminary that, in less than six decades, elevated its spiritual authority and popular standing to the point where it could enable the people to uproot the treacherous, corrupt, and impious monarchical regime, and, after centuries, restore Islam to the seat of political governance in a major, cultured, and gifted nation.

A product of this blessed and bountiful seminary, it turned Iran into a model of Islamic aspiration within the Muslim world, indeed, a pioneer of religiosity across the globe. Through his prophetic call, blood triumphed over the sword. Through his prudence, the Islamic Republic was born. Through his courage and trust in God, the Iranian nation stood firm against threats and overcame many. Today, thanks to his teachings and legacy, the country continues to break through obstacles and progress in various domains of life.

May God’s continuous mercy and pleasure be upon the founder of this great and blessed seminary, this fruitful pure tree, a noble, wise, and blessed man, a scholar of religion adorned with the tranquillity of certainty, Grand Ayatullah Haj Shaykh Abdulkarim Ha’eri.

The Path Toward a “Progressive and Leading” Seminary

Now, it is necessary to offer some reflections on several matters that may be of use to the present and future of the seminary, hoping they assist the current successful seminary in progressing toward becoming a truly “progressive and leading” institution.

Constituent Elements and Functions of the Term “Ḥawzah ʿIlmiyyah”

The first subject is the title “Ḥawzah ʿIlmiyyah” and the deep substance behind it. The common discourse surrounding it is often narrow and inadequate. Contrary to what this discourse suggests, the ḥawzah is not merely an institution of instruction and study. Rather, it is a comprehensive complex of knowledge, ethical cultivation, and social and political functions. The various dimensions of this meaningful term can generally be outlined as follows:

1. An academic center with defined areas of specialization;

2. A center for cultivating refined and capable individuals for the religious and ethical guidance of society;

3. The frontline of resistance against threats from enemies in various domains;

4. A center for producing and articulating Islamic thought regarding social systems, from the political system, its form and content, to governance structures, family systems, and personal relations, all based on Islamic jurisprudence, philosophy, and value frameworks;

5. A hub, and perhaps the pinnacle, of civilizational innovation and future-oriented thinking within the framework of Islam’s universal message.

These are the essential headings that define the meaning of ḥawzah ʿilmiyyah, outlining its constituent components and, in a sense, the “expectations” from it. These are the areas in which efforts toward strengthening and advancing can truly transform the seminary into a “progressive and leading” institution in the truest sense, and help it confront and overcome future challenges and threats.

There are real-world situations and theoretical viewpoints associated with each of these headings, which can be briefly addressed as follows:

First – As an Academic Center:

The Qom Seminary is the heir to the vast scholarly legacy of Shi’ism. This unparalleled treasure is the product of the intellectual labour and inquiry of thousands of Islamic scholars in fields such as jurisprudence, theology, philosophy, exegesis, and hadith, over the course of a thousand years.

Before the emergence of natural sciences in recent centuries, Shiʿi seminaries also encompassed other sciences. But in all historical eras, the primary axis of discussion and inquiry in the ḥawzah has been the science of fiqh, followed, at some distance, by theology, philosophy, and hadith.

The gradual progress of fiqh throughout this long period—from Shaykh al-Ṭūsī to al-Ḥillī, from there to the Shahīd (al-Awwal), to al-Muḥaqqiq al-Ardabīlī, then to Shaykh Anṣārī and up to the present era—is clearly discernible to the experts. The criterion of progress in fiqh lies in adding to its intellectual wealth, producing high-quality scholarship and elevating the level of knowledge with new insights. But today, given the rapid and intense intellectual and practical transformations of the modern era, especially in the past century, greater expectations must be considered in regard to the seminary’s scholarly progress.

The Duties of Fiqh in Relation to Contemporary Issues

Several important points must be considered with respect to fiqh:

Firstly, fiqh is religion’s response to the practical needs of individuals and society. With the evolving rationality of new generations, this response must be more intellectually and scientifically grounded than ever, while also remaining accessible and understandable.

Secondly, the complex and numerous phenomena of contemporary life have generated unprecedented questions, to which contemporary fiqh must be ready with answers.

Thirdly, with the establishment of an Islamic political system today, the key question has become: What is the overarching perspective of the Divine Lawgiver on the individual and social dimensions of human life, and what are its foundational principles? This includes perspectives on human nature and purpose, the ideal form of human society, politics and governance, social relations, family, gender, justice, and other aspects of life. The fatwā of a jurist on any given issue should reflect a segment of this comprehensive worldview.

Obligations for the Jurist’s Responsiveness to Today’s Needs & Notes on the Seminary’s Current Methodology

The key requirements for attaining these qualities are, first, that the jurist be familiar with all dimensions and teachings of religion in all its fields; and second, that they possess a proper understanding of contemporary human knowledge in the humanities and other sciences related to human life.

It must be acknowledged that the accumulated scholarly wealth within the seminary holds the potential to elevate a student to this level of intellectual capability, provided that certain aspects of the current educational methodology are addressed with open eyes and capable hands.

One such issue is the length of the study period. The student’s years of text-based learning proceed in a questionable manner: they are compelled to study thick, scholarly works by great scholars as textbooks. These books, in reality, are meant for the stage of entering advanced independent research (ijtihād), and assigning them prematurely only serves to prolong the text-study phase.

Textbooks should contain suitable material and language appropriate for students during their more limited pre-research period. The efforts, successful or not, of scholars like Ākhund Khurāsānī, Ayatollah Ha’eri, and Sayyid Ṣadr al-Dīn Ṣadr to replace books such as Qawānīn, Rasāʾil, and Fuṣūl with Kifāyah, Durar al-Fawāʾid, and Khulāṣat al-Fuṣūl stemmed from recognition of this crucial need, even though they lived in an era when students were not bombarded with today’s flood of mental distractions and practical demands.

Another issue is the question of jurisprudential priorities. Today, with the formation of an Islamic system and the concept of Islamic governance being put forward, many subjects have gained priority within the seminary, issues that were not present in earlier times.

Examples include: the relationship between the state and its citizens and with other states and nations; the concept of Nafī al-Sabīl (preventing non-Islamic dominance); the economic system and its foundational principles; the fundamental bases of the Islamic order; the Islamic view on the origin of sovereignty; the role of the people; stances on major global issues and on the global hegemonic order; the meaning and content of justice; and dozens of other essential and sometimes existential issues that require jurisprudential answers for the present and future of the country. Some of these topics also contain theological dimensions that must be addressed in their appropriate place.

In the current methodology of seminary instruction, particularly in the field of fiqh, there is insufficient attention to these priorities. At times, we observe that certain technical skills, which are essentially preliminary tools for reaching legal rulings, or certain non-priority topics in fiqh or uṣūl, seduce the jurist or researcher with their alluring intellectual sweetness. They become so engrossed in them that their minds turn entirely away from these critical and priority issues, wasting irreplaceable time, human capital, and financial resources without offering any meaningful contribution to articulating an Islamic lifestyle or guiding the community amid the assault of disbelief.

If scholarly work aims to show off knowledge, gain reputation, and compete for scholarly appearances, then it is no more than a materialistic, worldly act and a manifestation of the verse: “Have you seen the one who takes his desires as his god?” [45:23].

Second – Training Refined and Capable Individuals

The seminary is an outward-facing institution. Its graduates, at all levels, are in service of society’s intellectual and cultural life. The seminary is tasked with “clear and effective conveyance” (balāgh mubīn). The scope of this mission is vast, from the lofty teachings of tawḥīd to individual religious obligations, and from articulating the structure and duties of the Islamic system to guiding lifestyle practices, environmental stewardship, care for animals, and numerous other facets of human life.

Seminaries have long attended to this heavy duty. Many of their graduates have devoted their lives to religious outreach (tablīgh) in various academic capacities. After the Islamic Revolution, certain institutions were created to bring structure and, at times, content support to these outreach efforts. Their valuable services and those of others engaged in the work of religious propagation must not be overlooked.

What is important is the familiarity with the intellectual and cultural climate of society, and aligning the messages of religious outreach with the actual intellectual and cultural realities among the people, especially the youth. In this area, the seminary is currently struggling. These hundreds of articles, journals, public lectures, and TV programs, in the face of the overwhelming flood of misleading suggestions and false narratives, are unable to fulfill the duty of balāgh mubīn necessarily and appropriately.

The Need for Religious Preachers to Be Trained in Content and Pedagogy

There is a clear absence of two key components in this domain of the seminary: “education” (taʿlīm) and “spiritual cultivation” (tahdhīb).

Delivering a message that is up-to-date, fills societal gaps, and fulfills the purpose of religion, absolutely requires training and education.
There must be a body or institution tasked with this mission, one that teaches the student how to persuade, how to converse, how to interact with public opinion and with media and virtual environments, how to be disciplined when facing opposing perspectives, and trains them through practice and repetition within a defined timeframe to be ready for this field.

On one hand, this body must, using modern tools, gather the latest and most prevalent intellectual and moral challenges and misleading influences, and prepare the best, clearest, and strongest responses in language appropriate to the times. On the other hand, it must compile the most essential religious knowledge in line with today’s cultural and intellectual context, presented in the form of well-crafted packages that suit the thinking and cultural patterns of youth, teens, and families.

This combination of form and content is the most important area of education in this domain.

Cultivating Cultural Mujahids (Strivers) in the Field of Preaching

In the field of religious outreach (tablīgh), having a proactive and even offensive stance is more important than a merely defensive one. The efforts to counter doubts and misleading insinuations must not cause the preaching apparatus to neglect confronting the presumed certainties of the corrupt global culture, some of which have infiltrated our own society.

The West’s imposed and propagandized culture is rapidly heading toward deviation and decline. The seminary’s philosophers and theologians must not be content with simply defending against doubts, but instead should create intellectual challenges in response to this deviation and misguidance, forcing those who mislead others to answer.

Preparing such an educational system is among the seminary’s urgent priorities. This is what it means to nurture a “cultural mujahid.” And given how seriously the enemies of religion are cultivating their own forces, particularly in sensitive areas, this endeavour must be taken with the utmost seriousness and urgency.

Spiritual Refinement for Religious Preachers

Spiritual refinement (tahdhīb) is another necessity alongside academic training. But tahdhīb does not mean cultivating recluses. A major part of a cultural mujahid’s mission is to call others to moral and spiritual discipline, and this calling is fruitless and ineffective unless the caller themselves embodies what they preach.

The seminary must revive and expand its attention to moral exhortations. You, the young students and scholars, can undoubtedly fulfill the task of nurturing the moral character of today’s youth, by virtue of your pure hearts and honest tongues, provided that you start with yourselves.

Sincerity in action, and closing the door to the temptations of wealth, fame, and status, is the key to entering the beautiful realm of spirituality and truth. It is then that the difficult task of cultural jihad becomes a sweet and impactful mission. In such a state, the hardships of seminary life will no longer be obstacles to propagating the faith, but will become sources of resolve and firm determination.
I emphasize that one must never view the arena of religious outreach as an uncontested field, nor should we ever become heedless of confronting the wave of doubts and fallacies that are constantly emerging.

In this regard, alongside training preachers for balāgh mubīn (clear and effective communication), the seminary must also focus on training individuals for specific roles in the country’s governance system, as well as those who can reform and manage the internal affairs of the seminary itself, though this requires a separate discussion.

Third – The Front Line in Confronting Enemy Threats on All Fronts

This is one of the most under-recognized dimensions of the seminaries and of the collective function of religious scholars. Undoubtedly, no reformist or revolutionary movement in Iran or Iraq over the past 150 years can be found in which the religious scholars did not lead or stand on the front lines. This is a crucial sign of the seminary’s essential nature.

Throughout this period, in all episodes of colonial and despotic dominance, it was the religious scholars who initially stepped into the arena, and in many cases, with the support of the people, were able to thwart the enemy. No one else dared to speak out or understood the issue properly; it was only after the cries of the ‘ulama that others found the courage to raise their voices.

Kasravi, one of the staunchest enemies of religious scholars, admits that the Constitutional Movement began with the wise collaboration of the two Sayyids—Behbahani and Tabataba’i. Yes, in those days when the monster of tyranny flew its flag over Iran, it was only the marājiʿ and scholars who dared to speak.

Shameful treaties throughout history were annulled due to the opposition of religious scholars: the Reuter concession was nullified by Haj Mulla Ali Kani, the great scholar of Tehran; the Tobacco protest was led by the fatwa of Mirza Shirazi, the highest religious authority, supported by other great scholars; Modarres exposed the Vosough al-Dowleh treaty [1919 Anglo-Persian Agreement]; the fight against foreign textiles was pioneered by Agha Najafi Isfahani with the support of Isfahan’s scholars and backed by Najaf’s scholars as well; and other similar instances.

In the years around the founding of the Qom Seminary, parts of Iraq and the Iranian borderlands, centered in Najaf and Kufa, were scenes of armed resistance by scholars against British occupiers. Not only were students and teachers involved, but some prominent scholars like Sayyid Mustafa Kashani and even the sons of marājiʿ participated, some were martyred, others exiled to remote British colonies.

The activities of grand marājiʿ in the Palestinian issue, whether in the early 20th century when Zionist immigration and armament was initiated, or in the 1930s when major parts of Palestine were officially handed over to the Zionists and a fake Zionist state declared, also form one of the most honorable chapters in the history of the seminaries. Their letters and statements remain among the most valuable historical documents.

The unparalleled role of the Qom Seminary, and later other Iranian seminaries, in initiating the Islamic movement, leading the revolution, mobilizing public opinion, and bringing the masses into the field, is one of the clearest markers of the jihādi identity of the seminaries. Seminary graduates, with active minds and eloquent tongues, were among the first to respond to the call of the striving Imam. They entered the arena with speed, seriousness, and resilience, and worked to spread revolutionary concepts and educate the masses.

The Hopes and Warnings of Imam Khomeini in His Message to the Seminaries

With knowledge of these realities, the late Imam (may God’s mercy be upon him), in his profound and stirring message to the seminaries, described the clergy as the pioneers of martyrdom in all Islamic and popular revolutions. Conversely, he saw the path and mission of the martyrs as a realization of the truth of tafaqquh (deep religious understanding).

In another statement, he described the ‘ulama as forerunners in the field of jihad, defenders of the homeland, and supporters of the oppressed. For the future of the seminary, his greatest hope rested in those students and scholars moved to action by the concerns of revolution, struggle, and the Islamic movement, and he openly criticized those who ignored these vital issues and were satisfied with merely books and lessons.

In that message, he repeatedly referred to reactionary tendencies (taḥajjur) and warned against the enemy’s infiltration through the negligence of such individuals. He also raised alarms about the evolving methods of selling out religion. According to the insightful view of the noble Imam, colonialist hunters across the globe lie in wait for courageous, politically-aware scholars, and are constantly devising strategies to diminish the honour, strength, and popular influence of the clergy.

The Imam’s Concern About Reactionism and Separating Religion from Politics

In that wise and emotionally charged text, the Imam’s worry is evident, that the trend of reactionary piety and false sanctity might seduce the seminary into distancing religion from politics and social engagement, and thus block the proper path of progress.

This concern arises from a dangerous narrative that portrays the seminary’s involvement in the people’s key issues, political engagement, and its resistance to oppression and corruption as contrary to the sanctity of religion and its spiritual domain, advising the clergy to be politically neutral and avoid the risks of political participation.

Promoting such false illusions is the greatest gift to the forces of colonialism and global arrogance, who have always suffered from the scholars’ presence in the battlefield and have often been defeated by them. It is also the greatest gift to the corrupt, impious, and servile regime that was uprooted by the movement of the Iranian nation under the leadership of a marjaʿ.

The sanctity of religion manifests most clearly in fields of intellectual, political, and military warfare, and it is upheld by the sacrifices and martyrdom of the carriers of religious knowledge. One must look to the Prophet’s (p) own model, who, upon arriving in Yathrib, first established a government, organized a military force, and united the spheres of politics and worship in the mosque.

For the seminary to preserve its spiritual credibility and remain true to its foundational philosophy, it must never separate itself from the people, society, and its core issues, and must view jihad in all its forms, when necessary, as its unequivocal responsibility. This is the same vital point the late Imam consistently emphasized in his discussions with seminary leaders, senior scholars, and especially young students and clerics.

Fourth – A Center for Developing and Explaining Social Systems

Countries and human societies are governed in all aspects of their social life by specific systems: the form of government, the method of governance (whether autocratic, consultative, etc.), the judicial system and mechanisms for resolving disputes and handling legal or criminal matters, the economic and financial system including issues of currency, the administrative system, systems of commerce and business, the family system, and many others. All of these are among the social dimensions of a nation’s structure, and in societies around the world, they are managed through various methods and within different systemic frameworks.

Undoubtedly, each of these systems is based on an intellectual foundation, whether that foundation has emerged from the minds of thinkers and scholars, or whether it has arisen from indigenous customs, traditions, and inherited cultural patterns. In an Islamic government, the basis and foundation for these systems must, by nature, be derived from Islam and its authentic sources. The systems that govern society should be formulated from those texts and principles.

Although Shia jurisprudence has not sufficiently addressed this task, except in certain areas such as the chapter on the judiciary (Bāb al-Qaḍā), it nonetheless possesses, by virtue of its broad legal principles drawn from the Qur’an and Sunnah, and with the help of secondary principles (ʿanāwīn thanawiyyah), the required capacity to design the various societal systems necessary for governance.

In the area of the origin and foundation of government, the remarkable work of the late Imam [Khomeini] on the doctrine of Wilāyat al-Faqīh during his exile in Najaf marked a blessed beginning. It opened the path for scholarly research among seminary students and, after the establishment of the Islamic Republic, its various dimensions were further developed both theoretically and practically.

However, in many of the other social systems of the country, this work has remained incomplete and disorganized. It is the duty of the seminary to fill this gap; this falls among the essential responsibilities of the ḥawzah ʿilmiyyah.

Today, with the establishment and sovereignty of an Islamic system, the duty of the jurist and the field of jurisprudence has become weighty and significant. Today, one can no longer regard jurisprudence, as Imam Khomeini put it, echoing criticism of uninformed views, as mere immersion in individual and devotional rulings.

Nation-building fiqh (fiqh ummat-sāz) is not confined to rituals and personal obligations.

The Seminary’s Need for Familiarity with Contemporary Global Knowledge and Collaboration with Universities to Develop Social Systems

Of course, in order to design and organize social systems, the seminary must acquire adequate familiarity with the latest global insights on such systems. This familiarity enables the jurist to utilize both the correct and flawed aspects of these findings, equipping them with the mental clarity needed to interpret the explicit and implicit guidance of the Qur’an and Sunnah, and to formulate the structure of societal systems necessary for managing a comprehensive and holistic society grounded in Islamic thought.

Alongside the seminary, the country’s universities also have both the ability and the responsibility in this domain. This can be one of the areas for productive collaboration between the seminary and the university. A great role of the university would be to identify, through critical and research-oriented perspectives, the valid and invalid theories in global humanities, particularly those relevant to governance and civil society, and, with the seminary’s cooperation, present religious thought in appropriate and effective formats.

Fifth – Civilizational Innovation within the Framework of Islam’s Global Message

This is among the most ambitious and distinguished expectations from the seminary. Some might view it as overly idealistic or fanciful. On that historic night after the 1963 attack on the Fayziyyah seminary, when Imam Khomeini spoke quietly after the `Isha prayer to a small and intimidated group of students at his home, his powerful words—”They [the regime] will go, and you will remain”—may have seemed like wishful thinking to some of us. But over time, it became clear that faith, patience, and trust in God can move mountains of obstacles, and that the enemy’s schemes are no match for divine decree.

The establishment of Islamic civilization is the highest worldly aim of the Islamic Revolution. It refers to a civilization in which knowledge, technology, human and natural resources, all human capabilities and advancements, as well as governance, politics, and military power, are employed to serve social justice, public welfare, reducing class disparities, advancing spiritual cultivation, promoting scientific excellence, deepening understanding of nature, and strengthening faith.

Islamic civilization is based on tawḥīd and its personal, spiritual, and societal dimensions. It is grounded in respect for humanity by virtue of being human, not by gender, race, language, ethnicity, or geography. It is built on justice in all its dimensions and manifestations. It affirms human freedom in various spheres. It calls for universal striving wherever a field of struggle arises.

Islamic civilization stands in stark opposition to today’s materialist civilization. Material civilization began with colonization, land grabs, the humiliation of weaker nations, the mass slaughter of indigenous peoples, the use of science to dominate others, oppression, falsehoods, widening economic inequality, and tyranny. Over time, moral decay and sexual deviancy infiltrated and grew within it.

Today, the fully mature and corrupt version of this twisted structure can be seen in Western countries and their followers: peaks of obscene wealth next to valleys of hunger and poverty; power-hungry tyrants bullying whoever they can; science being used for mass killings; sexual corruption invading families—even children; and unprecedented cruelty and injustice in cases like Gaza and Palestine.
We also see threats of war and interference in others’ affairs, as exemplified by the behavior of recent American administrations.

It is clear that this false civilization will eventually vanish—this is an unchanging law of creation:

“Indeed, falsehood is ever bound to perish” [17:81]
“As for the scum, it vanishes as useless froth” [13:17]

Our duty today is twofold: (1) to assist in dismantling this falsehood, and (2) to prepare a replacement civilization, both intellectually and practically, to the extent of our ability. To say, “Others couldn’t do it, so neither can we,” is a fallacy. Whenever others moved forward with faith, planning, and perseverance, they succeeded. The clearest example before our eyes is the Islamic Revolution and the Islamic Republic.

Yes, this struggle entails harms, wounds, pain, and loss. But victory is certain. The Prophet (p) left Mecca secretly and at night, hiding in a cave among idol-worshipers, but after eight years, he returned with honour and power, cleansing the Ka`bah of idols and Mecca of idolatry. In those eight years, he endured tremendous hardship and lost dear companions like Hamzah, but he triumphed.

Our eight-year Sacred Defence against the powerful and deceitful global alliance is another example. The great and effective Qom Seminary, despite its hardships at its inception, is another living proof. Many more examples like this exist.

Today, the seminary holds a great responsibility in this field: first, to outline the primary and secondary contours of a new Islamic civilization; and then, to explain, promote, and culturally embed this vision within society. This is among the highest examples of balāgh mubīn (clear, transformative messaging).

In shaping the framework of Islamic civilization, both fiqh and the rational sciences play roles. Islamic philosophy must project its core inquiries into the social domain. Our fiqh must expand its field of vision and, through innovation in legal deduction, identify the emerging issues of such a civilization and determine their rulings.

Considering Time and Place in Ijtihād and Properly Understanding Legal Subjects

The clear statement of the late Imam regarding the method of jurisprudence in the seminary is a guiding light. In it, the method of deduction (ijtihād) remains that of traditional jurisprudence—what he called ijtihād jawāhirī (based on the method of Jawāhir al-Kalām).

Nevertheless, “time” and “place” are two decisive elements in ijtihād. A ruling that applied in the past may, due to changes in social, political, or economic relations, need to change in the present. Though the outward appearance of the issue may remain the same, the underlying circumstances may have changed enough to render it a new issue, thus requiring a new ruling.

Moreover, successive global events and scientific advancements can at times lead a skilled jurist to derive a new understanding from a single source in the Qur’an or Sunnah, providing legitimate grounds for a new ruling. This is often seen when jurists revise their opinions. In all cases, fiqh must remain fiqh—and new insights should never result in corrupting the purity of the Sharīʿah.

With this, I conclude my remarks on the definition and deep content of the term ḥawzah ʿilmiyyah. I will now offer a few brief words about the Qom Seminary, which has reached its centennial.

The Vitality and Flourishing of the Qom Seminary in Various Fields

Today, the Qom Seminary is a vibrant and thriving institution. The presence of thousands of teachers, authors, researchers, writers, speakers, and thinkers in Islamic studies, as well as the publication of academic and research journals and the writing of both specialized and public articles, altogether constitute a great treasure for today’s society and a vast potential for the future of the nation and the ummah.

The widespread teaching of tafsīr and ethics, along with the growth of centers and courses in rational sciences, is a remarkable strength that was unavailable to the seminary before the Revolution. Qom has never before seen so many students and scholarly individuals with such depth of thought.

Its active presence in all fields of the Revolution, even in the military field, and its offering of noble martyrs during the Sacred Defence and beyond, is one of the Seminary’s great honours and among the countless virtues of the late Imam Khomeini. Opening doors to global preaching and training thousands of students from various nations, with alumni now present in many countries, is another unprecedented achievement worthy of praise.

The attention of newly emerging jurists to contemporary and practical jurisprudential topics also promises a bright future for intellectual progress and transformation. The increasing interest among young scholars in the epistemic subtleties of classical Islamic texts, especially the Noble Qur’an, is a hopeful sign that the Qur’an will play a more central role in the seminary’s life.

The founding of seminaries for women is also an important and impactful innovation, the perpetual reward for which will reach the sanctified soul of the late Imam. With this perspective, the Qom Seminary is a dynamic and hopeful institution, rekindling great aspirations.

Recommendations for Making the Qom Seminary a Progressive and Leading Institution

Nonetheless, the reasonable expectation for Qom to be a progressive and leading seminary still has a considerable gap from its current state. Attention to the following points can help bridge that gap:

• The seminary must be up-to-date—constantly moving with the times, or even ahead of them.

• The training of capable individuals in all sectors must be prioritized. The path of this nation and the future of the Revolution will be shaped by those being trained in the seminary today.

• Seminary students and scholars should strengthen their connection with the people. A plan should be made to enable a greater presence of scholars among the public and to foster warm, genuine relationships.

• Seminary administrators must wisely counteract the malicious suggestions that sow despair among young students about their future. Today, Islam, Iran, and Shi‘ism possess an honour and prestige in the world that they have never had before. The young student should study and grow with this awareness.

• The younger generation of society should be approached with optimism. Many young people, despite the destructive propaganda targeting their faith and emotions, remain loyal defenders of religion. Many others do not oppose religion or the Revolution in any way. The very small minority who are averse to religious appearances should not distort the Seminary’s understanding of broader society.

• The Seminary’s curriculum should be written in such a way that it produces clear-sighted, responsive, and contemporary jurisprudence, while also being technical and grounded in the traditional method of ijtihād, paired with a clear, socially relevant philosophy of life, and a robust and persuasive theology. These three pillars should be taught by skilled instructors, and all of them should be illuminated, deepened, and refined through the understanding of the Qur’an and courses in tafsīr.

• Asceticism, piety, contentment, self-sufficiency from other than God, trust in God, a spirit of progress, and readiness for struggle, these have always been the heartfelt recommendations of the great Imam and the masters of ethics and spiritual insight to young students. Today, you dear youth of the Seminary are the addressees of the same guidance.

• Regarding academic certification, my consistent recommendation is that the Seminary itself—not an external body—should issue diplomas. However, it is possible to name the seminary’s ranks using terms recognized by academic institutions nationally and internationally, such as bachelor’s, master’s, research doctorate, and similar titles.

With this, I conclude my address.

I ask the Almighty God for the ever-increasing honour and might of Islam, the growing strength and firmness of the Islamic ummah, the continued progress and prosperity of the Iranian nation, the rising effectiveness and dignity of the seminaries, and victory over enemies and adversaries.

May God’s peace be upon the awaited saviour, Imam al-Mahdi (may our souls be sacrificed for him, and may Allah hasten his reappearance), and our sincere salutations upon the souls of the martyrs and the purified spirit of the Imam of the ummah.

Wa al-salāmu ʿalaykum wa raḥmatullāhi wa barakātuh
Sayyid ʿAlī Khāmene’ī
8/2/1404 Hijri Shamsi (April 27, 2025)

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