Since is a society on the move, a society not in place, but on the way, towards an objective, having a direction, [then we need an (from the same root as umma) to lead us toward that objective].

The Imamah (religious leadership) and ummah (religious community) shed light on...the principle of progress [which society should strive towards], of reforming the relations of society, ideology, belief, life, and the pulling and driving of society and the souls, thoughts, and minds that make up this society to the best possible form. The ummah is not a society where human individuals feel a stagnant form of comfort and happiness, or feel a free, careless sense of irresponsibility and make static comfort the goal of life.

Similar to the prophets, the enlightened souls also neither belongs to the community or scientists nor to the camp of unaware and stagnant masses. They are aware and responsible individuals whose most important objective and responsibility is to bestow the great God-given gift of "self- awareness" (khod-agahi) to the general public. Only self-awareness transforms static and corrupt masses into a dynamic and creative cantor, which fosters great genius and gives rise to great leaps, which in turn become the springboard for the emergence of civilization, culture and great heroes.

The enlightened soul is a person who is self-conscious of his "human condition" in his time and historical and social setting, and whose awareness inevitably and necessarily gives him a sense of social responsibility.

In the tradition of Abudhar, who is my mentor, whose thought, whose understanding of Islam and Shi'ism, and whose ideals, wants, and rage I emulate, I begin my talk with the name of the God of the oppressed (mustad'afan). My topic is very specific.

Modernity is one of the most delicate and vital issues confronting us, the people of non-European countries and Islamic societies. A more important issue is the relationship between an imposed modernization and genuine civilization. We must discover if modernity as is claimed is a synonym for being civilised, or if it is an altogether different issue and social phenomenon having no relation to civilisation at all. Unfortunately modernity has been imposed on us, the non-European nations, in the guise of civilization.

Debates on the definitions of culture versus barbarism, or on the question of who is civilized and who is modern are best discussed in the light of Islamic doctrine. Quite significantly, this point must be kept in mind, particularly as a matter of concern to individuals of the educated classes of Islamic societies upon whom lies the burden of responsibility and leadership of the Umma.

In the world view of , man fears only one power, and is answerable before only one judge. He turns to only one qibla, and directs his hopes and desires to only one source. And the corollary is that all else is false and pointless all the diverse and variegated tendencies, strivings, fears, desires and hopes of man are vain and fruitless.

Islam is the first school of social thought that recognizes the masses as the basis, the fundamental and conscious factor in determining history and society not the elect as Nietzsche thought, not the aristocracy and nobility as Plato claimed, nor great personalities as Carlyle and Emerson believed, not those of pure blood as Alexis Carrel imagined, not the priests or the intellectuals, but the masses.

The sky was dark, the night was black, obscurity reigned, the gleam of the wolves eyes was the only light that came to sight, the howling of the jackal was the only sound to be heard, conspiracies were in the making while slanderers and the malicious were busily chattering

'Party,' in the general vocabulary of world intellectuals, is basically a unified social organization with a 'world-view,' an 'Ideology,' a 'philosophy of history,' and 'ideal social order,' a 'class foundation,' a 'class orientation,' a 'social leadership,' a 'political philosophy,' a 'political orientation,' a 'tradition,' a 'slogan,' a 'strategy,' a "tactic of struggle," and … a "hope" that wants to change the "status quo" in man, society, people, or a particular class, and establish the "desired status" in its stead.

The bringing down of one of the most oppressive regimes, that of the Shah monarchy, was a remarkable event of twentieth century. Whether one finds the outcome of the Revolution in terms of the establishment of an Islamic Republic under the dominance of Ulama (Islamic clerics, in narrow, contemporary sense) agreeable or disappointing, a most remarkable aspect of this revolution that has become an object of interest of observers of contemporary events is the mass movement that underlies the revolution. Indeed, the kind of mass participation - in terms of both absolute and relative magnitude - in the movement leading to the revolution is still unprecedented.While the role of the Ulama, especially that of Imam Khomeini, received overwhelming attention worldwide, there were other powerful influences that shaped the ethos of the revolution. One such source of influence was Dr. Ali Shariati. A sociologist, trained at Sorbonne University (France), he was gunned down in United Kingdom by Savak for his anti-monarchy stance and popular influence among the modern educated and youth of pre-revolutionary Iran.