Below is a selected translation of a much lengthier paper discussing the genre of anti-Western civilization literature produced in Qom between 1962 to 1978, by Shaykh Rasul Jafariyan. The paper was published in Gufteman-e Tamaddun-e Islami Dar Iran Dawreh Pahlavi (published in 2023).

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The selection of this article for examining the perspective on the West in Qom is intentional. The reasons are twofold: first, the discussion is brief and concise, and second, Qom played a significant role in the subsequent transformation in 1979, making the attitude toward Western civilization in this city an important factor in that change.

Here, two phenomena coexist: a strong opposition to and critique of the West, and the affirmative aspect of Islamic civilization and its manifestations. A book or article may focus on criticizing the West or on affirming the existence and significance of Islamic civilization. Regarding this, there are two types of texts: translations and original works. Translations related to civilization are primarily from Arabic, with very few texts translated from other languages into Persian. The second type includes books and articles written specifically on this topic.

As for the original works, they are often influenced by discussions found in translated texts and by intellectual currents (roshanfikrs) in Tehran. In Iran, there was no shortage of Western critics among intellectuals and nationalists, and their works were available for use by religious writers as well. Another point regarding the method of writing in Qom is that it generally did not stem from specialized academic training. For example, these authors did not typically study world history, the history of civilization, or even Iranian history. Most of these matters were taken for granted, and with a sense of confidence, the religious authors expressed their opinions on various social, human, and educational issues without the vast majority having formal education in these areas. There was a prevailing belief that religious education alone was sufficient to address these issues since religion was seen as providing answers to all human problems, making additional specialization unnecessary.

It should also be noted that many of these individuals relied on translated texts, often using widely available translations without direct access to the original sources.

From the very beginning of the publication of Maktab-e-Islam, articles critiquing the West started appearing. These articles were typically short, no more than five pages, and often generic in nature, with a few references to articles published in Tehran journals or translations of works that had been published in the 1940s and 1950s. The late Shahab al-Din Eshraqi (the son-in-law of Imam Khomeini) wrote an article in the sixth issue of the second year of Maktab-e-Islam (1959), titled “Islam and the Modern World.” The opening sentence of the article reads: “The world today is a world of materialism, a mechanized world where material advancements have captivated all thought, turning all ambitions toward this deceptive goal. Every day and every hour, something is added to the allure of this life and the lustful eyes are drawn more to it, to the point where all of humanity’s time is consumed by it, and as a result, human virtues are on the verge of extinction.”

The number of articles published in Maktab-e-Islam on Islamic civilization, often with a critical approach towards the West and expressing concern about the future of this civilization and its destructive role in the downfall of humanity, was significant. However, occasionally, there were articles that provided information about the scientific achievements within Islamic civilization. One such article was based on a volume from a sixteen-volume American book series titled The East in the Middle Ages, with a specific focus on Islamic civilization. An article by Ormond de Kay titled Islam: The Founder of Modern Civilization was translated by Mojtaba Shah Safdari and published in Maktab-e-Islam (Volume 15, Issue 2, pp. 64-67).

Apart from these articles, which were abundant in subsequent issues of Maktab-e-Islam and in various yearbooks published in Qom, there were also books that were either written or translated, focusing either on the overall concept of Islamic civilization or on specific aspects of it, particularly in the areas of Islamic economics and ethics. What we will discuss here are primarily books that were generally written about civilization, and then a selection of books on more specific topics.¹

All of these works emerged from the scholarly circles, particularly in Qom, although in Tehran and other cities, books on these subjects were also published, but they are not the focus of this article.

As a final note, it is important to mention that, as I have often written elsewhere and as others have also pointed out, much of this discourse was introduced to Iran through the translation of Egyptian works. This includes discussions on Islamic civilization as well as critiques of the West. By comparing the works of Sayyid Qutb and Maududi with what was written during this period, we can clearly trace this influence. Many of the active scholars in the field of translation during the 1960s and 1970s, particularly before the revolution, earned part of their income by translating Arabic works on social, moral, and political issues in Islam, with a particular focus on the concept of civilization. I have written about this in more detail elsewhere, and here I will only elaborate on the content of one of Maududi’s works as an example.

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When the news of Apollo 11 landing was published on July 19, 1969, one could guess what kind of reactions it sparked around the world. This event, compared to other human advancements, was extremely astonishing and unexpected—so much so that many people, even to this day, do not believe it and consider the news to be fabricated. When we discuss the backwardness of the East, we can imagine that at that moment, many Muslims felt a deep sense of inferiority in response to the event—a feeling that might best be described as a complex. They had harboured this feeling for over a century, but now, with this event, the depth of this pain and discomfort was felt even more intensely. Naturally, the mixed feelings towards the West—on one hand, admiration for their progress, and on the other, the regular criticisms found in the writings of religious individuals and intellectuals—continued to occupy minds during this period.

In the first article of issue 122 of the magazine Maktab-e-Islam (published in Bahman 1348 / February 1970), the 20th century is considered the “darkest century” of human history. Despite the brilliant and unprecedented victories in science and industry achieved by the people of our century, and despite the attempts to cover up the crimes committed, it does not prevent us from calling it the “century of darkness.” All these stains of blood, crime, and cruelty have tarnished the fabric of this century (p. 4). The article continues by referring to the crimes happening in Nigeria, with these wars sometimes referred to in the same magazine as “Crusades in Nigeria.”

In the same issue, an article was published criticizing the state of universities in America, titled “The Causes of Student Rebellions in America” (p. 21), which mentions student protests in various parts of America. Another article, titled “Islam and Freedom” (p. 23), discusses the West and the history of the Crusades, with a subheading, “Humanitarians Who Kill” (p. 31). Also in this issue, a section from the book Mawaqif Hasima fi Tarikh al-Islam by Muhammad Abdullah Inan is published, translated by Ali Davani, depicting a magnificent scene from the Muslim conquests (pp. 44-47).

This number of titles in a single issue can give us insight into the mindset regarding the West in 1969. This was a review of a single issue of Maktab-e-Islam to see what kind of perspective was being promoted.

And now, regarding the journey to the Moon, an analysis of humanity’s travel to the Moon was published under the title “Industry and Courage Combined to Make a Legend Come True” (Maktab-e-Islam, Year 10, Issue 8, 1969). This article acknowledges the importance of this achievement, primarily attributing it to the “brains of scientists and technicians.” However, it warns the Americans not to think that this matter is solely their achievement. Instead, this caravan of science and industry has been moving through the ages and centuries to make this possible today. Thus, they are not the true owners of this accomplishment, and other nations also share in it.

Furthermore, the feat achieved is a small step compared to the “greatness of the universe.” The enormity of the solar system and the galaxy in which it resides serves as evidence of this. This journey was, in reality, just a step onto the first rung of the cosmic ladder. So, there is still a long way to go to ascend higher! Therefore, there is no reason to make so much noise about it—there is still much work to be done.

After this scientific explanation, the question now arises: What is Islam’s and our religious sources’ stance on the issue of space travel? Here, several points are highlighted. Firstly, this endeavour will further demonstrate the greatness of creation. Secondly, our great holy book, even before the conquest of space, has regarded space and the celestial bodies as subdued for us, serving us and benefiting us. However, it would be incorrect for someone to think that we are only speaking about this now because it has been accomplished. In fact, nine years ago, we wrote that there is no doubt that a day will come when, with God-given power and might, humans will extend the realm of their life to the celestial bodies as well.

Furthermore, in verse 34 of Surah Ar-Rahman, the possibility of penetrating space by relying on powers and utilizing the forces of this world is foreseen (Maktab-e-Islam, Issue 117, Shahrivar 1348 / September 1969, pp. 2-6). It seems that since this was written nine years ago, the assumption is that no one would say, “Now that they have gone to the Moon, you are expressing these thoughts.” You can see that it is as if we were already aware of these advancements and the possibility of their realization.

Religious writers have addressed the topic of humanity’s journey to the Moon in their works. For instance, Shaheed Mutahhari wrote: “Recently, newspapers announced that parts of the Moon have been named after several Iranian mathematicians, including Omar Khayyam, Avicenna, and Khawaja Nasir al-Din, who had theories about the Moon” (Collected Works: 4/737, and see: 17/156). Elsewhere, he raised the question of whether going to the Moon, which apparently has no immediate benefit for humanity, is driven by human perfectionism or by material needs (Collected Works: 15/565). He also discussed the issue that some aspects of human knowledge, despite its great scientific and technical power, cannot solve certain problems. He remarked, “They say that today, with this scientific and technical power, humanity can travel to space and the Moon, conquer the seas, deserts, and every corner of the Earth, but there is one place left that they have no power over—their own soul and spirit. With all this progress in science and technology, how far have they advanced in terms of humanity and moral character? Not even a step, because this is not the work of science and technology, but of faith” (Collected Works: 21/460).

In comparing the journey to the Moon with, for example, leaving Vietnam and freeing Palestine, the question was posed: “Which of these two actions would be better for America to accomplish, and which would be more valuable for humanity? Should the humanity that steps on the Moon focus on reaching the Moon, or would it be better to stay on Earth and withdraw from Vietnam and Palestine?” The answer is clear: the latter would be better. But America goes to the Moon to continue its oppression, deprivation of freedom, and aggression in Vietnam and Palestine (Collected Works: 25/151).

Shaykh Makarem, in New Religious Inquiries (1/90), responded to a question about the Qibla (direction of prayer) on the Moon (Collected Works: 25/91). Additionally, in Religious Inquiries (p. 435, 446), there was a discussion on the possibility of humans travelling to other planets. Later, when humanity did indeed go to the Moon, it was noted that the question and answer were published before the Moon landing, at a time when scientists had not yet sent the first astronaut into space, and the only progress made had been the launch of artificial satellites.

In the book Fifty Lessons in Islamic Principles for Youth (Qom, 1386 AH), it was mentioned that the journey to the Moon was not the result of the efforts of just one or a few great scientists, but rather the culmination of the studies, discoveries, and experiments of millions of scholars and scientists over thousands of years, which accumulated through collective living and ultimately led to this great achievement.

Regarding other related topics, the late Mohammad Baqir Najafi, in the book Ideology of God and the Pioneers of Civilization (p. 188, Tehran, 1349 AH), under the title “Prayer,” included the text of a prayer recited by three American astronauts during Christmas, to show that “even astronauts are people of love and worship.”

In any case, this event was significant for Iran and the religious center of Qom, especially since the Shah invited Armstrong, along with his two colleagues Edwin Aldrin and Michael Collins, as well as a number of other American astronauts. They arrived in Iran on November 3, 1969, where they were welcomed and received royal honours.

In that same year, 1969, Ayatollah Makarem published the book The Secrets of the East’s Backwardness. In the first lines of this book, he referred to this event and immediately spoke about the sense of inferiority and the feeling of backwardness among Muslims. The book summarized and systematically reiterated ideas that had been discussed for decades in religious publications, aiming to present everything a Muslim might need to maintain independence while holding onto hope, and at the same time offering explanations for why, despite Western advancements, they have also committed and continue to commit many foolish acts.

These discussions were not only penned by Shaykh Makarem Shirazi, who had now become a leading figure in the seminary with a “skilled pen,” but were also reflected in many articles written by authors of Maktab-e-Islam in this magazine and elsewhere. In the editorial of issue 119 of the magazine (November 1969), he spoke of a “terrifying void in the current world,” emphasizing that the modern world is purely materialistic and has distanced itself from spirituality. He quoted Toynbee, who said, “Those who relied solely on material means and were enamoured with their mechanical skills will soon perish” (p. 3).

In the same issue of Maktab-e-Islam, a series of articles were also written by Mahmoud Hakimi, a young writer at the time, under the title “The West is Sick,” which was later published as a book. It seems that the editorial was also influenced by the atmosphere of these articles. We will discuss Hakimi’s book further later on.

Shaykh Makarem, in this book, clearly and explicitly lays out his views. The opening point in the preface refers to the message from the U.S. President and the “conquerors of the Moon,” emphasizing the maximum political exploitation they made globally. They said, “If we have flown to the heavens, we were inspired by the story of your flying carpet.” The author ridicules this statement and adds, “Why don’t you say you used our scientific knowledge, derived from the sciences of us Muslims?” He also mentions that this scientific influence on Muslims has been acknowledged by Will Durant and Gustave Le Bon. The focus then shifts to the sense of inferiority, emphasizing that our current problem is how to solve it. The title given for the solution is “The East Must Rise,” pointing out that Easterners are so trapped by this feeling of inferiority towards Western industrialization that diagnosing the problem and treating it have both become difficult (p. 7).

A review of the table of contents shows the book’s direction: the primary cause of the East’s backwardness is discussed, along with explanations about the sense of inferiority towards the West, the path to healing, the need to improve psychological conditions, revive traditions, and take immediate action to block the influence of Western civilization. The opening section of the book starts with these themes (p. 11-20). The sense of inferiority is evident in aspects such as wearing traditional clothing, eating local foods, naming conventions, and more. The fact that we feel so inferior that we must hear about the greatness of our Prophet from Carlyle is telling (p. 14). What is the solution? He argues that, at any cost, we must “make up for our industrial backwardness.” The problem, however, is that while we are busy catching up, the West continues to advance. What should be done about this?

There is another approach: first, we must focus on improving the psychological state of society. Secondly, we should “revive the original traditions of the past.” Thirdly, we should “work to revive the national assets and intellectual reserves of the East” and block “the influence of the West” (p. 19-20).

However, the last solution—using force to achieve this—is questionable. Furthermore, the first three solutions themselves stem from the same sense of inferiority due to industrial backwardness, which is unlikely to lead anywhere. Therefore, if the cause remains, how can the effect be eliminated? At this point, without providing a response to these issues, the chapter concludes.

Now, it is necessary to discuss the solutions that were previously mentioned. The second chapter is titled “The East: The Cradle of Civilization,” highlighting something we have forgotten. Why is it that when an Easterner looks at an American, they stare in awe and consider them a “superior race”? Meanwhile, their civilization is recent, and their history of barbarism is extensive. There was a time when the East was civilized, and they were still savages. This section includes passages about the history of life on Earth, estimated to range from several thousand to several million years. It mentions the Old Stone Age, the New Stone Age, the Bronze Age, and the Iron Age, with scholars noting that “civilization moved from East to West” (p. 29). Therefore, it is proven that the origin of human civilization lies with us, not them!

The third chapter, titled “What the West Owes Us,” is filled with examples. One such example is that writing originated in the East, and civilization flourished in places like Chaldea, Assyria, Babylon, Iran, Egypt, and India, at a time when there was no civilization in America or other regions. The confessions of Westerners attest to this. The text quotes passages from the book History of Civilization in the West and Its Foundations in the East, stating that the alphabet and the earliest steps in mathematics and astronomy originated from the East (p. 36). Yet, despite this illustrious history, the Easterner today feels a sense of shame and inferiority. The text asks, “Why does this happen?” (p. 37). The only answer, it seems, is that “Our great mission today is to awaken the East from this painful sleep, to save it from this state of bewilderment and spiritual disorientation” (p. 39). The real challenge, however, is how to achieve this without falling back into the same cycle.

The fourth chapter is titled “The Dazzling Civilization of the East,” where the emergence of major religions, particularly Islam, is discussed, highlighting the significant contributions they have made to human progress. The author believes that much enlightenment has come from the East to the West, and notes that Islam, by removing geographical, racial, and class boundaries, created a civilization on a grand scale. Westerners themselves have acknowledged this, as evidenced by a few quotes from the previously mentioned book (p. 46-47).

In the fifth chapter, the author returns to the theme of the inferiority complex in the East, a topic that seems to have deeply troubled him. He mentions an Iranian newspaper that claimed a certain American actress had Iranian and Aryan roots, which the author sees as stemming from the same sense of inferiority. The East has so many genuine achievements that there is no need for such claims. The author cites Sir Thomas Arnold, who praised the talents of Muslims and Islamic craftsmen, stating, “The designs on objects made by Muslims are so skillfully and deftly drawn that one sometimes imagines these objects have a mysterious soul beyond their physical form” (p. 53). There are also passages from the book The Heritage of Islam, written by thirteen British university professors, and another example is provided from Professor Gibb, who mentioned the influence of Eastern thoughts and sentiments on the people of the Western Middle Ages (p. 57).

The sixth chapter, titled “The Rain of Eastern Sciences on the Dry Soil of Europe,” discusses how Westerners initially acknowledged the influence of the East on modern civilization, though often in a “two-faced” manner. However, there is a growing fear that in the future, they might entirely deny this influence (p. 59). Westerners want everything to be attributed to themselves and tell Easterners that “the West was the leader, and the East merely followed.” They aim to evoke a “particular sense of humiliation” toward the East and its ideas among the Western people (p. 63). Despite this, the author finds comfort in the fact that, firstly, “we are confident in our role in laying the foundation of the scientific movement in the West,” and history is clear on this matter. Additionally, there are still fair-minded Westerners who acknowledge this. The author cites quotes from Dr. Meyerhof and Mr. Baron Carra de Vaux as examples, taken from the book The Legacy of Islam (p. 65-66). Several other references follow in support of this claim (p. 69).

In the seventh chapter, the topic of “literary colonialism” is addressed, focusing on the imposition of the English language on Eastern societies and the allure of modern Western terms among the people (p. 70). The text reflects on a time when Arabic and Islamic terms influenced Western languages, with examples like “alcohol” and “alkalinity” provided (p. 78-79). However, the chapter doesn’t conclude with a specific outcome or recommendation—there is no clear directive against using Western terms, nor is there an alternative suggested. The main point is the existence of literary colonialism itself.

In the eighth chapter, the author begins to critique the West, starting with the concept of the “mechanization of life” (p. 81). The sentiment among many of us, the author notes, is one of envy when we look at the West and think, “If they have such a life, then what are we doing?” This continues the discussion on the sense of inferiority. According to the author, the outward appearance of the West, which seems so attractive, is merely a “deceptive mask,” and one must look beyond it to see their “real face.” A thorough examination of their current lifestyle reveals that all the elements of darkness, barbarism, and ignorance from the medieval period or even from the age of the jungle are still present in today’s Western life, only on a much larger scale, which is deeply regrettable (p. 85).

One example the author gives is war and bloodshed, with the two world wars serving as evidence. Louis L. Snyder, a professor of history at New York University, also confirms this point (p. 88). The discussion continues with an overview of the casualties and costs of these wars, noting that while all the Crusades resulted in one million deaths, the world wars caused many millions more (p. 91).

The discussion continues into the ninth chapter, titled “Wars Never End.” This time, the focus is on the new military weapons that Western civilization is currently developing and their destructive effects. The critique of the West, particularly regarding “war,” highlights the ongoing nature of conflicts and their devastating consequences.

Moving beyond war, the tenth chapter addresses the issue of colonialism, pointing out the ugly history that the West has in this area (p. 102-103). Both the old and the new forms of colonialism are discussed. The primary motive for colonialism has always been to secure raw materials for the West, and the author argues that the era of colonialism is far from over—it has merely changed its appearance (p. 100).

In the eleventh chapter, another critique is levelled against the “enslaving industries” of the West. Easterners, upon seeing these Western products, initially become overwhelmed and eventually entangled in the “chains of enslavement” (p. 113). When Western innovations first appeared, some people praised their intelligence and ingenuity, but thoughtful individuals suffered from witnessing this situation, recognizing its consequences (p. 120).

One major effect is that the West became richer while the East grew poorer as its brightest minds migrated West. The author asks, what is the solution? Should Easterners “completely refrain from using Western industrial products” until they can produce their own (p. 122)? This seems impractical, so the better solution is for Easterners to start producing these goods themselves. However, whether this is feasible is another matter entirely.

The twelfth chapter discusses the “Western Machine Civilization,” a concept that both Western and Eastern intellectuals have lamented for years (p. 123). Life has become strange, and perhaps soon, even undersea and lunar habitats will be developed for living, turning into “hotels for tourists with insane costs” (p. 127). Here, the text again touches on the development of military weapons and mocks the idea of international disarmament (p. 131).

The pessimism toward the West knows no bounds. In the thirteenth chapter, the focus shifts to “golden dolls” or international organizations. These issues are described as fantasies, childish dreams, and illusions (p. 132-133). Contrary to expectations, we are moving further away from peace and freedom each day. The text argues that there is an inverse relationship between industrial progress and the horrific arms race it has created. The Statue of Liberty, the Peace Palace, and the United Nations are all described as mere dolls (p. 135). This organization has failed to secure peace in the Middle East and Vietnam for years, which the text suggests proves its ineffectiveness. The right of veto is described as one of the most ridiculous laws, dividing the world into groups of haves and have-nots (p. 135-136).

In the fourteenth chapter, titled “Western Aid and Generosity,” the text mocks Western humanitarian actions, arguing that aid is primarily given to countries that maintain favourable relations with the West. Moreover, these aid packages often come with political demands attached, and much of the money ends up benefiting the Western countries themselves. The practice of indebting countries through such aid often leaves the recipient nations in worse conditions. In summary, the text asserts that outright aid is rarely a good thing (p. 145-148).

The fifteenth chapter introduces a solution: the necessity of a “cultural revolution” (p. 151). It notes that the idea originally came from China. The goals of this cultural revolution are to preserve the “ideas, beliefs, culture, and traditions of a nation” and to prevent them from being influenced by colonialist ideologies (p. 153). The core definition of a cultural revolution is “mobilizing all the living forces of a nation to expel foreign ways of thinking, education, traditions, and customs that have been introduced to dominate their minds” (p. 154). The text emphasizes that all propaganda tools should promote this principle: “The East must remain Eastern—Eastern architecture, clothing, and authentic traditions” (p. 155). This principle is described as sacred.

The text argues for teaching the glorious history of the East, particularly Islamic civilization, in all schools. It also suggests removing Western names from official documents and preserving Eastern authenticity through celebrations and traditions. Sending students abroad should be banned, even at the higher education level. If necessary, their connections to their home culture must be maintained so they do not forget their roots (p. 156-157). The chapter also calls for the removal of Western influences from the press and the elimination of luxury and extravagant items from daily life (p. 157).

The sixteenth chapter, titled “False Myths,” continues to emphasize the importance of a cultural revolution, arguing that a profound intellectual shake-up is necessary to clear out the filth and contamination that the West has instilled in the minds of Eastern peoples over several centuries (p. 161). The author discusses the origins of the idea of a cultural revolution, mentioning that “a recent example of this cultural revolution was implemented in the vast country of China.” Despite the political, economic, and social differences between us and them, the author notes that we share a common goal of rejecting “foreign ideas and customs” (p. 162). However, the author clarifies that this does not mean adopting the exact methods used in China, but rather, it is the “false myths” like the “myth of the superior race” that must be discarded (p. 162). The discussion focuses on theories that have demeaned the East and argues that these must be eliminated as part of the cultural revolution (p. 167).

In the seventeenth chapter, another myth is addressed under the title “The Lack of Growth in the East.” The author argues that Westerners have promoted this idea to cover up their own aggressions and to position themselves as leaders. There was a time when the East had everything without the involvement of Westerners, but with their arrival, the East lost much. The vast country of India is cited as an example (p. 171). India was once one of the most advanced regions in the world, but the “land and financial policies of England” crushed India’s economy. They destroyed the livelihoods of India’s craftsmen and broke the backbone of the country (p. 172-173). Therefore, the author argues that the myth that Eastern nations lack sufficient growth must also be debunked.

In the eighteenth chapter, titled “The Magical Influence of Western Politics,” the author discusses the perception that Western powers are behind every event that occurs in the East (p. 177). According to the author, this perception is itself one of the “important factors in the psychological defeat of Eastern nations.” This is exactly what colonial powers desire. The problem discussed in this chapter is similar to the one in Dā’i Jān Napoleon,² where this belief leads to inaction in the East. While there is indeed influence, and colonial powers have had significant influence, the exaggeration of this influence is not helpful—it only weakens the resistance of Eastern nations against colonialism (p. 180-181). The independence of India and Algeria showed that their influence can be overcome, and Eastern nations should not allow this sense of helplessness to spread, as it leads to “embracing laziness” (p. 182).

The nineteenth chapter, titled “The First Step: Unity of the East,” discusses how the East has been awakening for some time, and even Westerners acknowledge this. However, there is no clear path for the East to follow (p. 185). The author suggests that just as Toynbee saw the salvation of Europe in the unification of European countries, the same applies to the East. Eastern countries will not succeed without unity. While complete unity may not be possible, many problems could be solved through relative unity (p. 188). The vast territories of the East, with their abundant resources, could provide the groundwork for this (p. 189). One of the challenges is the nationalist movements within Eastern countries, which create further division—possibly encouraged by Western powers (p. 191).

In the twentieth chapter, titled “International Feudalism,” the author discusses the global problem of economic disparity, where the world has been divided into the wealthy and the poor, with a small part of the world controlling most of the wealth. This situation has created many problems, particularly for the East. The implication is that the structure of the global capitalist system has contributed to the impoverishment and increased consumerism in the East, which in turn has been a factor in its backwardness or at least in its lack of progress (p. 200).

In the twenty-first chapter, titled “A Difficult Era in Breaking the Bonds of Colonialism,” the author addresses the significant challenges faced by societies conditioned to colonialism during the post-colonial period. The main question is what aspects of Western influence should be retained and which should be discarded. The author suggests that while the positive and beneficial aspects of Western influence should be accepted without prejudice, those aspects that are negative or that undermine the dignity and existence of society should be rejected (p. 202). He uses the example of Japan, a country that managed to transform from a backward nation subject to colonial ambitions into a progressive country (p. 204).

The author highlights that Japan was never truly colonized, and argues that the East must prepare itself to sever its harmful economic ties with the West (p. 205). This feeling of national and cultural independence is described as a revolutionary spirit necessary for those who aspire to lead the Islamic community. The experience of colonialism or quasi-colonialism has greatly reinforced this sentiment, and the author believes that widespread propaganda is needed to ensure that “everyone clearly understands this truth” (p. 206). However, the author acknowledges the possibility that an “economic isolation” policy might not be feasible or acceptable to the people of the East. Despite this, he is optimistic that such a policy could be practical, instilling national pride and advancing social progress, though it would require significant sacrifices (p. 207-208).

Another necessary step, according to the author, is to “combat the brain drain,” which involves developing universities and creating incentives for educated individuals to stay. Starting from elementary school, students should be taught “moral principles, faith, and a love of the homeland” (p. 210). Another policy is to combat the pursuit of luxury, which requires curbing the import of luxury goods from the West, as these items constitute a large portion of imports. The author believes that “the people of the East should be guided towards a simple life” (p. 213). The pursuit of luxury has led to issues like installment-based living, which is seen as problematic (p. 214).

Tourism is another issue the author addresses, describing tourists as often being “spies and vagrants,” who, with their behaviour, deepen the “inferiority complex” among the local population. These tourists bring corruption and harmful influences, and some locals become so enamoured with them that they further adopt Western lifestyles and values (p. 218). This critique of tourism is rooted in the ideology of the new Islamic civilization, which has been pursued since the beginning of the revolution as part of the effort to prevent Westernization.

The twenty-second chapter, titled “Reviving Moral Values,” touches on a principle deeply ingrained in the minds of Eastern people: the belief that the East has historically been the center of morality, while the West has been largely deprived or minimally benefited from it. The author argues that the East has not only been the “center of great civilizations” but also the “center of prophets, great religions, and moral reformers” (p. 219). However, the East has become drowsy, weakened by the painful calamities of colonialism and the mechanized way of life, which is also a product of the West, leading to various problems (p. 221). Meanwhile, the West, from its very foundation, has been trapped in a “monotonous and soulless machine life” (p. 221).

Overall, the author suggests that the solution to these problems lies in the revival of moral values (p. 222). The book concludes with the assertion that while the West is depicted as a cesspool and a sewer, the East, despite having fallen into a slumber, can be revitalized with some effort through a cultural revolution, curbing tourism, preventing brain drain, and stopping the importation of machinery into Iran, among other measures.

1. I have not translated the entire paper, and only translated a small portion of it regarding the book of Shaykh Makarem Shirazi.
2. Wikipedia: My Uncle Napoleon (Persian: دایی جان ناپلئون, Dâ’i jân Nâpel’on, literal translation: Dear Uncle Napoleon) is a coming of age novel by Iranian author Iraj Pezeshkzad published in Tehran in Persian in 1973. The novel was adapted as a TV series in 1976, directed by Nasser Taghvai. Though the book and the TV series were briefly banned following the Islamic Revolution of 1979 in Iran, it remained popular.[1][2] It is noted for its lampooning of the common social attitudes and beliefs in Iran during the period of Allied occupation of Iran. The novel has been translated by Dick Davis into English.