This analysis is written by Shaykh Rasul Jafariyan and translated by Sayyid Ali Imran¹

A book titled Tadayyun va Tamaddon (Religiosity and Civilization) was written in 1330 AH / 1290 SH in Kazimayn in Persian for Iranians studying at the Okhovvat Elementary School in that city.² Its aim was to clarify the relationship between religiosity and civilization and to explain the causes of the decline of Muslims and the humiliation they have fallen into. In this book, both the causes are explained, and an effort is made to present solutions for overcoming this situation in a way understandable to elementary school children. The present article is a report on that book.

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A book in Persian titled Tadayyun va Tamaddon was published in 1330 AH / 1290 SH in Baghdad. According to the last page of the book, it was sold at the shop of Agha Sheikh Taqi, a bookseller in Kazimiyyah. It was a textbook, structured in a lesson-by-lesson format, and consisted of one hundred pages. The available copy lacks a title page, so any additional explanatory information it contained remains unknown. However, at the beginning of the introduction, the phrase “Exclusive for the First Year of the Rushdi Section” is mentioned, indicating that it was explicitly written for educational purposes.

It is known that a school named Okhovvat-e Iraniyan was established in Kazimiyyah in 1324 AH by Haj Mirza Ali Akbar Ahrabi and remained active for decades. In an article written by the late Meshkat about the history of the Iranian state elementary school in Karbala, he states that the oldest Iranian school in Iraq was the Okhovvat school in Kazimiyyah³. Additionally, an online note from 1391 SH mentions that Ali Akbar Salehi—who later became Iran’s Foreign Minister—studied at this school about fifty years ago, confirming that it was still active in the 1960s.

From a note at the end of the same book, it can also be inferred that an Iranian association in Kazimiyyah called Maktab Okhovvat-e Iraniyan existed, for which several books were authored. These books include Akhlaq-e Okhovvat, Resaleh-ye Bikarān, Darou-ye Hayat, and Sa’adat-e Hayat. Tadayyun va Tamaddon is also among these books.

This book is structured into seventy lessons, with approximately half of it discussing religiosity and the other half focusing on civilization. Right from the first lesson, under the title “What Are Religiosity and Civilization?”, the book emphasizes that humanity requires both, illustrated with the following verse:

تمدن ز روی تدین خوش است                          تدین برای تمدن خوش است

Civilization is beautiful when built upon religiosity,
And religiosity flourishes for the sake of civilization.

The book discusses the precedence of religiosity over civilization, asserting that “the necessity of religiosity is greater than that of civilization,” as the first human, Adam, was not initially compelled toward civilization, but it is inconceivable for a being not to acknowledge its Creator (p. 3).

The second lesson is titled “Proving the Creator”, and the subsequent lessons on tadayyun each address one of the principles of faith. Lesson seven discusses “What is Islamic Tawhid?”, while lesson eight is titled “How Should We Refute the Naturalists?” (pp. 8–9). Later lessons cover Ma’ad and Nubuwwah, with lesson twenty examining “How Should We Refute Newly Emerged Religions?” (p. 24). Lesson twenty-seven discusses “What is the Benefit of Religiosity and Adherence to Religious Law?” (p. 34).

In lesson thirty-two, titled “How is the Truth of Islam Established?”, the book warns against divisions among Islamic sects (pp. 41–42). Lesson thirty-three, titled “What is the Essence of Muslim Disputes?”, addresses the harmful consequences of intra-Muslim conflict, stating:

“These verbal disputes only serve to advance the goals of the Christians and are a fatal calamity for the Islamic world. The origin of these disputes lies in the propaganda spread by the Byzantine Empire through ‘Sahib Sham’ (the ruler of Greater Syria) in the hearts of Muslims. This propaganda has been continuously nurtured by church councils across different eras, yielding results to this day. If the Muslims of this era and their future generations do not take heed, soon they will be completely rid of these troubles, and the entire world will fall into the hands of the Christians.” (pp. 43–44).

Lesson thirty-four, “What is the Result of Fratricide?” (p. 44), includes a demographic calculation suggesting that each individual, over a century, could produce ten offspring. Had wars and internal conflicts not led to mass killings, “the population of Muslims would have reached quadrillions, leaving no place on Earth for non-Muslims, and no authority but Islamic rule. The entire world would have echoed the words, ‘Al-‘izzatu Lillah wa li-Rasulihi wa lil-mu’minin’ (‘honour belongs to Allah, His Messenger, and the believers’).”

The author attributes the current humiliation of Muslims to this internal division, lamenting:

“Unfortunately, the leaders of Islam took advantage of the ignorance of the masses, each turning a faction of Muslims against another for personal gain. Whenever a strong group emerged, rather than uniting, they waged war against their fellow Muslims, leading to senseless bloodshed. After a short while, these leaders passed away, leaving Islam and the Muslim community in their present state of disgrace.” (p. 45).

The result of these internal conflicts, the author argues, was the weakening of Muslims:

“This is why Islamic lands slipped from Muslim hands and fell under foreign domination. The ruling systems of Islamic states were dismantled, and 350 million Muslims became the absolute property of foreigners, treated like slaves and livestock.” (p. 46).

Lesson thirty-five, “The Lesson of Awakening”, begins with a reference to Gladstone (written as Ghladstone in the text) and quotes a statement attributed to him in defense of the Bible. The passage concludes with a striking assertion:

“As long as the recitation of the Qur’an, the circumambulation of the Ka‘bah, and the sending of blessings upon Muhammad continue, Christendom is closer to death than a tuberculosis patient coughing up his own lungs.” (pp. 47–48).

As is evident, the book’s discussion revolves around the themes of honour and humiliation, framed through a religious perspective, yet with a strong emphasis on civilizational and social aspects.

Lesson thirty-six is titled “What Does the ‘Baydah of Islam’ Mean?” Here, a detailed linguistic explanation of the word baydah (meaning “egg”) and its components is provided, drawing an analogy between the structure of an egg and the concept of Baydat al-Islam (the “Egg of Islam”). The book describes the four key elements of Islam, likening them to parts of an egg:

1. Religious scholarship and jurisprudence (diānat wa fiqh), compared to the yolk of the egg, from which ḥukkām al-shar‘ (Islamic judges and scholars) emerge.
2. The Islamic state, compared to the egg white, which preserves the integrity of religious rulings and ensures their continuity.
3. The Muslim nation, compared to the eggshell, which protects the Islamic state from external threats.
4. The Islamic homeland, compared to the warmth of a mother bird’s wing or an incubator, which generates the necessary internal heat for the growth and development of the community.

The book then states:

“Thus, the ‘Baydah of Islam,’ whose preservation is the foremost duty of Muslims and whose survival ensures success in both worlds, consists of these four components: religious authority, governance, the Muslim community, and the homeland. If any of these four components is damaged, Islam itself will not be preserved and will ultimately decline and vanish.” (pp. 49–50).

Lesson thirty-seven is titled “The Most Important Obligations”, followed by the next lesson, “Is the Defense of Islam an Obligation or Not?”, which begins with the following verse:

هر آن کو تقاعد کند از جهاد                              ندارد یقین اعتقاد معاد

“Whoever refrains from striving in battle,
Has no true belief in the Hereafter.”

This section strongly emphasizes the necessity of defence and criticizes those who, out of laziness and indulgence, claim that the duty of jihād has been suspended in the End Times. The book refutes arguments that defence is unnecessary because “the End Times have arrived and, according to prophetic narrations, religion is destined to fade away, so what is the benefit of defence?” or “Religion has an owner, and the Mahdi himself will defend it—this is not the responsibility of Muslims.”

The author counters these views by stating:

“Such people falsely attribute their own desire for comfort to religion. If they believe the End Times have arrived and that Islam must disappear, why do they not suspend all other religious obligations? And if the defence and preservation of the Muslim community are the Mahdi’s responsibilities alone, then why do the verses commanding defence address all Muslims collectively?” (p. 52).

This passage is particularly noteworthy in highlighting the historical roots of this theological debate within contemporary Islamic reform movements.

The key point emphasized so far is the author’s perspective that internal divisions among Muslims have weakened Islam, and efforts must be made to resolve these conflicts and eliminate the state of hostility and division among Islamic sects. However, in dealing with non-Muslims and opponents of Islam, the author stresses the need to strengthen the spirit of combat and defence rather than weakening it through false justifications.

The discussion continues in lesson thirty-nine, titled “What is the Duty of Defence?”, which focuses on defence against the dominance of disbelief. The author argues that this defence is necessary to “preserve the Egg of Islam.” He points out that although Islam has a population of 300 million, Muslims have “fallen into ignorance, foolishness, and discord, voluntarily surrendering themselves to the servitude of disbelievers, to the extent that their true strength has dwindled to only 50 million.” The remaining Muslims, the author insists, must “prepare the means of defence and even think about acquiring the means for offensive action to reclaim what they have lost.” The goal should not merely be defence because:

“History shows, and reason dictates, that the advancement of a nation, the expansion of its national domain, and the restoration of its rights, honour, and dignity can only be achieved through offence. Every attacking nation prevails, while every defending nation is defeated. The Muslim nation remained dominant as long as it was on the offensive, expanding the sphere of Islam. But from the moment it abandoned offence and turned to defence, it fell into the lowest depths of humiliation.” (p. 54).

The phrase “expanding the sphere of Islam” is repeatedly emphasized throughout the book as a significant objective.

Lesson forty, titled “What is Islamic Politics?”, explores a concept that today is recognized as political Islam. This section discusses the importance of politics, the sword, and jihād in Islam, arguing that as long as Muslims were warriors, Islam thrived. The book states:

“The Mahdi from the family of Muhammad (p) will appear with the sword and correct social corruption.” (p. 55).

Naturally, the author argues, from the moment the idea of jihād was abandoned, Muslims fell into disgrace and backwardness.

Lesson forty-one, titled “What Can Be the Cause of Progress?”, discusses the consequences of abandoning jihād:

“If Muslims desire the survival and advancement of Islam, they must engage in jihād.”

The author asserts that jihād is impossible without the necessary “instruments of war,” and such instruments can only be obtained through “knowledge and industry.” He criticizes the notion that Islam can endure through mere “prayers, supplications, rhetoric, and superficial displays of piety.” (pp. 56–57).

The lesson further emphasizes the necessity of acquiring strength:

“Muslims must acquire power that matches and surpasses that of their enemies in every era so that the Egg of Islam and the borders of the Muslim world remain protected, and the sphere of Islam expands.”

The author links this to the Quranic verse:

“And prepare against them whatever you are able of power.” (Surah Al-Anfal, 8:60)

The book then argues that modern warfare has moved beyond swords and arrows:

“Today is no longer the age of swords, arrows, and bows. In this era, dominance is achieved through cannons, guns, bombs, torpedoes, dynamite, war equipment, balloons, telegraphs, infantry and cavalry formations, artillery, and political strategy. It is an obligation upon the Muslims of this time to prepare for both offensive and defensive readiness in these fields so that the frontiers of Islam remain protected from foreign invasions and the honour of Islam is preserved.” (p. 58).

The discussion then transitions to the importance of acquiring knowledge, which, according to the author, is the means to attaining this military and strategic capability.

Lesson forty-three is titled “What is the Cause of Humiliation in Islam?” The central question posed is: Muslims once had wealth and dominance—so what happened that in the present era, their lands were lost, their population declined, their states disappeared, and they became weak and impoverished? This, despite the fact that their prayers, fasting, pilgrimage, supplications, and religious visits have not decreased.

The answer given is that Muslims adhered only to the religious rulings that did not involve financial, physical, or reputational hardship, while they neglected those that did. The author states:

“They upheld the rulings that did not require financial, physical, or reputational sacrifices, but abandoned those that did—such as zakat, jihad, defence, enjoining good, forbidding evil, loyalty to Muslims, and disassociation from disbelievers. These were left abandoned and forgotten.” (pp. 59–60).

In other words, Muslims preserved the devotional aspect of religion but neglected its political and military dimensions.

This discussion continues in lesson forty-four, titled “What is the Cause of Muslim Humiliation?” The response given is:

“The lands of Islam were sacrificed because Muslims failed to appreciate their homeland. The spirits of Muslims were drowned in the intoxication of Christianization. The Islamic states were destroyed due to the indulgence of their rulers. The honour of Muslims was swept away by fear and submission. The wealth of Islam was transferred to foreign treasuries under the pretense of meeting financial needs. The dominance of Islam was crushed by the abandonment of jihad.”

Additionally, the book laments that:

“Knowledge and learning migrated from Darband and Andalusia to Europe and never returned.” (pp. 60–61).

This brief reference highlights the argument—relevant even in modern times—that Europe became knowledgeable through the Islamic world. However, the book notes that Europeans built upon this knowledge, whereas it never returned to Muslims.

Lesson forty-five, titled “What is the Cause of the Decline of the Islamic World?”, identifies “negligence in adhering to the Quran and Sharia” as the primary cause. The book cites several Quranic verses frequently used in the past century in discussions on Islamic reform, such as:

• “And do not dispute, lest you fail.” (Surah Al-Anfal, 8:46)
• “honour belongs to Allah, His Messenger, and the believers.” (Surah Al-Munafiqun, 63:8)
• “Indeed, Allah does not change the condition of a people until they change what is in themselves.” (Surah Ar-Ra’d, 13:11)

The lesson also references verses related to enjoining good and forbidding evil. (pp. 62–63).

Lesson forty-six, titled “Who is the Source of Discord in Islam?”, takes a historical look at early Islam from a Shi‘a perspective, identifying the Umayyads as the primary cause of division and conflict. (p. 64).

Lesson forty-seven, titled “What is the Ruling on Using Foreign Goods?”, touches upon the policy of economic boycotts that was adopted by Iranians and their religious leaders following the Tobacco Protest and continued during the Constitutional Revolution and beyond. The book advocates for a simple lifestyle, free from excess and discourages reliance on foreign products, stating:

“Abstaining from extravagance and avoiding foreign goods is one of the rational prerequisites for preserving the ‘Egg of Islam’.” (p. 65).

The establishment of the Islamic Company in the years leading up to the Constitutional Revolution was one of the clear manifestations of this boycott policy.

However, the book warns that indulgence in luxury distracts Muslims from developing their own industries:

“These indulgences… prevent Muslims from advancing Islamic industries.”

Additionally, wasteful spending leads to the impoverishment of Muslim lands, while foreigners gain power at the expense of Muslims. In this section, the author encourages Muslims to invest in economic and industrial work to achieve self-sufficiency. (p. 66).

A significant point here is the title chosen for lesson forty-eight, which directly relates to the school for which this book was written—one of the madāris jadīdah (modern schools): “What is the Ruling on Learning Modern Sciences?” The lesson begins with a couplet:

اگر قوه خواهی چو خصم قوی / بمانند وی بایدت ره روی

“If you seek strength like your enemy,
Then you must follow his path.”

Earlier, the book mentioned the necessity of acquiring advanced weaponry. Here, the argument is extended—obtaining such technology and developing industries depends on acquiring knowledge. Once again, the author emphasizes preserving the Egg of Islam and asserts that:

“Acquiring sciences and industries that are prerequisites for gaining the capabilities required in the modern era is an obligation, based on the principle that a necessary means to an obligation is also obligatory.”

At this point, the discussion is no longer about religious sciences, which were traditionally understood as the fulfillment of the prophetic hadith “Seeking knowledge is an obligation upon every Muslim.” Instead, the author argues that what is required of Muslims today is “learning mathematical sciences such as geography, arithmetic, geometry, as well as industrial education and foreign languages.” (p. 67).

Lesson forty-nine asks: “Is Learning an Obligation or Not?” The book affirms the obligation of education using prophetic narrations such as “Seek knowledge…” and others. It states:

“There is no obligation in Islam as universally applicable as the pursuit of knowledge.”

However, the issue is that among Muslims—or, as the book puts it, “among those who claim adherence to Islam, ninety-nine percent are uneducated and illiterate, and they do not even consider the pursuit of knowledge a religious obligation.” (p. 69).

The book highlights that the reason for this backwardness is that Muslims have failed to recognize the necessity of education in these disciplines, which is a crucial point.

Lesson fifty asks: “What is the Ruling on Teaching Various Sciences?” The response is that the Prophet Muhammad (peace be upon him) himself was “a source and repository of all sciences, not just a single discipline.” Furthermore, the city of Medina contained:

“Numerous districts, various houses, markets, inns, mosques, schools, and other types of buildings.”

While some sciences are more noble than others, the best among them are “those that are most beneficial.” The book describes “useful sciences” as the “most honourable sciences,” as they bring the greatest benefit to others (p. 70).

Lesson fifty-one explores the question: “What is Absolute Knowledge?” The book references Islamic teachings that distinguish between “the science of religions” (ʿilm al-adyān) and “the science of bodies” (ʿilm al-abdān). It explains that “the science of bodies” refers to:

“Sciences and industries that are necessary for human survival and civilization, ranging from medicine to pottery.” (p. 71).

Lesson fifty-two, titled “What is the Proof for the Necessity of Knowledge?”, continues discussing the importance of knowledge and the need to reform the Muslim world’s approach to it. The book contrasts the past and present conditions of Europe, stating that:

“History shows us that Europeans were among the weakest and most ignorant people just a few centuries ago. But when they transferred knowledge from Africa and Asia, refined, expanded, and universalized it, they rose from the lowest depths of humiliation to the highest heights of honour. They now own vast territories, rule over humanity, and have made all people their workers and dependents. The sole reason for this advancement and the flourishing of their nations is knowledge—nothing else.”

The lesson then concludes with the Quranic verse:

“And We certainly gave knowledge to David and Solomon.” (Surah An-Naml, 27:15) (p. 72).

Lesson fifty-three, titled “What is the Benefit of Wealth?”, discusses the importance of acquiring wealth as the next priority after knowledge. The lesson emphasizes that one must find ways to generate wealth through trade, agriculture, farming, and industry, provided that these are pursued scientifically. The book highlights that the key to progress lies in commerce, understanding international relations, knowing foreign languages, developing fire-based technologies, constructing railways, and ensuring national security.

However, the author laments the absence of an independent commercial class in Iran, stating:

“There is not a single official merchant in the vast land of Iran. The entire country is merely a marketplace for foreigners, and all Iranians act as their trade intermediaries. Furthermore, there is no trace of industry in Iran, and even in agriculture, there is no proper system of instruction.” (pp. 72–73).

This economic discussion continues in the following lessons.

Lesson fifty-four asks: “How Should Muslims Spend Their Time?” The author asserts that:

“The sacred religion of Islam guarantees four types of well-being: remembrance of God, the foundation of civilization, the organization of livelihood, and eternal success.”

This modern reinterpretation of religious principles, where civilization and livelihood are explicitly included as fundamental aspects of Islam, represents a new perspective on the faith. The book suggests that civilization is built upon organizing livelihood, and livelihood is maintained through effort and labor (p. 74).

The next lesson is titled “What is the Meaning of Idleness?”, reinforcing the importance of work and productivity.

Lesson fifty-six, titled “What Are the Four Pillars of Islam?”, introduces a couplet:

ز دین است و سلطان و قوم و وطن                      به پای است اسلام اندر زمن

“Islam stands firm through four key things:
Religion, governance, nation, and homeland.”

Here, the book presents an alternative framework for understanding the foundations of Islam, suggesting that religion, sovereignty, national identity, and homeland are its primary pillars (p. 76). This reinterpretation replaces the traditional usūl al-dīn (principles of faith) with a framework rooted in political, social, and national identity.

• Religion (i.e., Islamic law) is upheld by Islamic scholarship and clergy.
• Governance is executed through Islamic sovereignty.
• Nationhood (the Muslim community) is the population that sustains the system.
• Homeland is the territory that serves as the center for this civilization (p. 77).

This innovative formulation blends Islamic teachings with political and nationalist ideas, aligning with the intellectual trends of the Constitutional era.

A fascinating phenomenon of this period is the frequent use of the adjective “Islamic”, which the author attaches to nearly every concept, from Islamic governance and Islamic nationhood to Islamic homeland. This linguistic pattern, which became popular during the Constitutional era, reflects a deliberate effort to Islamize political and national concepts. The book asserts:

“Anyone who claims to be Muslim must be religious, support the state, love the nation, and be patriotic.”

The author even searches for supporting evidence in the sayings of the Prophet (peace be upon him). More strikingly, the book employs terms such as “the body of Islam” and “the sacred body of Islam” (pp. 77–78), indicating a civilizational and social reinterpretation of Islam rather than a strictly theological one.

Lesson fifty-seven, titled “What Are the Qualities of a Muslim?”, states that a true Muslim must love faith, homeland, nation, government, knowledge, and honour, just as they must hate ignorance, humiliation, and enemies of religion, homeland, nation, and government. The book emphasizes that even the Prophet’s Companions shared these sentiments and that Muslims should strive to uphold the honour of the Muslim community (p. 79).

Lesson fifty-eight, titled “What Makes a Worthy Muslim?”, primarily consists of moral advice but is framed with a social perspective. A Muslim:

“Must not be a fool, must not be naive, must not be easily deceived. A Muslim must be wise, sharp-minded… must not be disturbed by minor crises, and in matters of faith and protecting the Egg of Islam, must stand like a mountain.” (p. 80).

The next lesson, “Why is Morality Necessary?”, continues the discussion on ethics, emphasizing that moral corruption weakens the unity of the Muslim nation and ultimately leads to subjugation by foreigners. The book states:

“The preservation of Islamic nationality must go hand in hand with seeking the pleasure of God.”

However, the book warns that moral corruption is eroding the very fabric of Islamic identity, threatening to erase it altogether (p. 82).

Lesson sixty, titled “What is honour (ghayrah)?”, describes four types of honour:

1. Religious honour (ghayrah diniyyah) – defending against anything un-Islamic.
2. Patriotic honour (ghayrah wataniyyah) – resisting threats to one’s homeland.
3. National honour (ghayrah milli) – standing against any attack on national identity.
4. Personal and moral honour (ghayrah namusi wa sharafi) – defending Muslim dignity.

The author stresses the importance of resisting humiliation and foreign subjugation, stating:

“A Muslim without honour is a disgrace to Islam and will never see paradise.” (p. 83).

Following this theme, lesson sixty-one, titled “What is honour (Sharaf)?”, emphasizes national identity, with the term “nation” (millat) appearing repeatedly. The lesson states:

“Honour is the adornment of the nation. Honour is the dignity of the nation. The fruits of national honour and dignity benefit the individuals of the nation. Individual honour comes from national honour. National honour comes from the honour of the state. The honour of both the nation and the state stems from the sentiments of individuals. A nation without feeling, an individual without feeling, has no honour.”

Thus, morality is framed as a tool for national preservation. The book further declares:

“A person without honour is not a true Muslim.” (pp. 84–85).

Lesson sixty-two, titled “What is the Meaning of Love for One’s Homeland?”, begins with a natural and social justification for patriotism:

“The progress and survival of a nation depend on the existence of a homeland, and the survival of a homeland depends on patriotism. In reality, the homeland is the body of the nation, and the nation is the soul of the homeland.”

The book stresses the need to protect the homeland, citing the fall of Muslim Spain (Andalus) as an example—once Muslims lost their homeland, their religion also disappeared. Thus, preserving the homeland ensures the protection of the Egg of Islam (p. 86).

Having defined homeland, the next lesson, lesson sixty-three, asks: “What is a Nation?” The book defines a nation as a group unified by four factors:

1. Religion
2. Homeland
3. Government
4. Language

The book argues that civilization is the product of a nation, and civilization, in turn, facilitates national progress and protection against foreign domination. It emphasizes that Muslims must remain steadfast in protecting Islam because it is the foundation of Islamic nationality. They should also refrain from any actions that cause division, referencing the Quranic verse:

“And hold firmly to the rope of Allah all together, and do not become divided.” (Surah Aal-e-Imran, 3:103) (pp. 87–88).

Lesson sixty-four, titled “What is the Benefit of Nationality?”, presents a sociological perspective on the interconnection between individuals, the nation, the homeland, and governance. The book describes the homeland as:

“An ocean that encompasses its people, with religion holding its waters together in a social state, and government acting as the force that maintains this unity and structure.”

This modern sociological analysis reflects the growing influence of nationalist interpretations in Islamic thought. The book warns that just as an ocean can experience storms and violent waves, a nation can be destabilized by foreign invasions. It then defines civilization as:

“A structure whose soul is religion, whose body is nationality, whose space is the homeland, whose external force is its people, and whose internal force is its government.” (p. 89).

Lesson sixty-five, titled “What is the Benefit of Unity?”, argues that national unity generates power and resilience. The book uses the analogy of a notebook—its pages must be bound together to form a complete book. Likewise, individuals, ethnic groups, and nations must unite for the sake of civilization, independence, and resistance against external threats.

The book highlights that early Islamic success was due to unity, while recent Muslim decline is due to division:

“Just as in the first era of Islam, progress was the result of unity in leadership, purpose, and ideology, in recent centuries, the decline of Islam has been solely due to Muslim disunity.” (pp. 90–91).

Lessons sixty-six and sixty-seven discuss the concepts of justice and injustice, titled “Who is Just and What is Justice?” and “Who is Oppressive and What is Oppression?” respectively.

The book asserts that an Islamic government must be committed to justice, which is defined as:

“In governance, justice means ensuring equality in citizens’ rights, removing oppression from the oppressed, and delivering rights to their rightful owners.”

It further declares:

“A Muslim must not tolerate the rule of tyrants.” (p. 91).

Conversely, oppression is defined as:

“A violation of another’s rights in a way that the rightful owner is not content with in their heart.”

The book warns that oppression destroys civilization:

“It is oppression that ruins the foundation of civilization and scatters the bonds of unity and community.” (p. 93).

Lesson sixty-eight, titled “How is the Recommendation of Truth and Patience Practiced?”, is based on Surah Al-Asr and discusses the importance of advising for the greater good. The book highlights that the best deeds are those that benefit society as a whole, stating:

“The best actions are those that bring prosperity to all Muslims.” (p. 94).

Lesson sixty-nine, titled “What is the Current Duty of Muslims?”, assumes that Muslims have taken the wrong path, and the best course of action now is repentance—repenting from past mistakes and advising the next generation to pursue a new path.

The book closes with a poetic couplet:

در توبه باز است بر مسلمین                               اگر باز گردئد بر راه دین

“The door of repentance is open for Muslims,
If they return to the path of religion.”

The lesson calls for a reawakening among Muslims, urging them to rectify past errors and embrace a renewed, righteous direction for the future.

The final lesson of this textbook, lesson seventy, is titled “A Testament to the Children”, addressing “the children of the Islamic homeland.” It advises the younger generation that, regardless of past failures and the laziness of previous generations:

“We now entrust you with the responsibility of preserving the status of religion and the honour of Islam… Do not turn away from defending the faith and protecting the Egg of Islam. Be courageous, be determined. What we foolishly lost, you must regain with wisdom. What we ignorantly failed to appreciate, you must cherish more than your own lives. Turn away from our generation, unite with your contemporaries, and reclaim this precious gem from the hands of thieves.” (p. 97).

The book ends with a poem that reiterates its main themes: Muslims must awaken from negligence, revive Islam, and restore justice. It declares:

جهان بیت اسلام گردد همه                جز اسلام ناکام گردد همه

“The world shall become the house of Islam,
And all but Islam shall be left unfulfilled.”

The poem then addresses young Muslims directly:

الا ای جوانان اسلامیان     ببندید بر نصرت دین میان

برآنم که این حزب قرآنیان  بود از شما نونهالان عیان

ز پیران بپوشید چشم امید   که از آب آتش نیاید پدید

چو پیران از این ورطه بستند رخت     غنیمت شمارید ساعات و وقت

نباشید اشکم پرست و لئیم که انجام این هر دو باشد وخیم

جوانمرد باشید و صاحب یقین           به بذل تن و مال در راه دین

به قرآنیان باد از ما سلام      خدا یارشان باد در هر مقام

“O young Muslims, arise!
Fasten your belts in support of the faith.

I believe that this Qur’anic party
Shall emerge from among you, the youth.

Abandon your hopes in the elders,
For fire will never emerge from water.

Since the elders have departed from this struggle,
Cherish the time and seize the moment.

Do not be weak-hearted and miserly,
For both traits lead to ruin.

Be courageous and steadfast in your faith,
Sacrificing your wealth and lives for the religion.

To the followers of the Qur’an, we send our salutations,
May God support them in every station.”

The book ends with a thought-provoking question:

“What has been the fate of such writings, which have been repeated countless times in contemporary texts and beyond?

The author suggests that tracing the history of these ideas, the reactions they provoked, and the actions taken by Muslim politicians in response would be a fascinating topic for further study.

The book was completed on the night of Friday, 6th Rabi‘ al-Awwal, 1330 AH (Thursday, March 14, 1912).

1. Source
2. For more details, see IRAQ xii. PERSIAN SCHOOLS IN IRAQ
3. Full article in Farsi can be accessed here.