Throughout history, every revolution has been based on a social class. The great French Revolution relied on the bourgeois class, the communist revolution on the workers’ class, and so on. Classes like soldiers, priests, and feudal estates had been the bases of certain regimes within certain times and spaces in history.

The history of revolutions considers the revolutions (and likewise the types of states and administrations) that were not supported by one or another social class; abstract and ambiguous like a spirit deprived of substance on which it will emerge. Classes, throughout history, have always been the lever of ideas and causes.

In fact, the social classes, like space that is the mirror for manifestation of time, are the grounds of embodiment for abstract causes. Without a class, it is unimaginable to subjugate the spirit and idea and turn them into a type of cadre.

On the other hand, the concept of class in the Islamic revolution is based on the masses, which are centered around the most superior human qualities; that is, embracing all of humanity, not on this or that organization of a clique acting on advantage and ambition of privilege and bossiness. Thus, the class in the Islamic revolution hopes for the cadre of exemplary personalities who will ferment the masses into humanity-wide extent; not for groups that will limit themselves with their own specific characteristics. This cadre has a specific class name: the true and superior class of intellectuals.

Thus the cause of class in the Islamic revolution, on the one hand, will go beyond the narrow and miserly framework of the concept of class; which will indicate an immense scope embracing all of humanity. In order for abstract ideas not to be rendered irrelevant or suspended, they should absolutely possess a cadre of “trustees” in the concrete flow of life. Although the concept of class, at first, suggests something harmful as its first feature, the concept of class in the Islamic revolution, on the other hand, will instead be enhanced by its second and beneficial feature.

Class in the Islamic revolution is a quality that is non-existent when it exists or existent when it does not exist. It is non-existent in its narrow and miserly sense and is existent in the sense that it forms the center of the main “Becoming” and represents the cause on concrete grounds to the extent that it covers all humanity. Within the necessity of manifestation of time in space, the class in the Islamic revolution, that we honor as the material support and that was made into a unrestricted clearness through considering the criteria preventing its narrowness and miserliness, is, namely, the noble class of true intellectuals; long-suffering nobles of ideas.

The right to a dominant class, which, before all of humanity, we regard boundless and all-embracing and that we rely on, is obtained through suffering minds and throes of comprehension. In other words, what we understand this kind of intellectual class to be is this: the ones whose minds have suffered and who have received pains of comprehension, like they were poisoned by the most dreadful one; not the ones within the implication of crowds of completely thickheaded, useless, reluctant and snobbish intellectuals who prostitute this noble concept.

Karl Marx says that in the capitalist order, the collected capital and obtained profit is actually accumulated by means of the violated rights of robbed workers whose “labor” was not paid for at all! This doctrine, a total failure in essence but completely true superficially, can be converted into the center of truth as the following: “The accumulated mistakes and faults of the meandering regimes resulted from the unsought “labor” and unrealized activities of ignored intellectuals.”

Our criterion holds and will always hold superior the difference between an “Imam al-Ghazali” (a great Islamic scholar) and a poor shepherd; and it does never waver in the belief that the order under the dominance of these intellectuals will warrant the rights of this poor shepherd and even his poor goats more securely than themselves: for they are the ones who have gone beyond their own interests and who have annihilated themselves in the ultimate manifestation of the Right (haqq) and justice.

A regime that regards an Imam al-Ghazali and a poor shepherd equal in terms of quantity is as fallacious as the regime of pharaohs that dooms him to carry the stones to the pyramids. In other words, there will be neither individuals’ dynasties nor their arbitrary rulings. It is because of all this that the principle, “Sovereignty does not belong to people but to the absolute Truth (Haqq)!” will be held invaluable by the noble minds that annihilate themselves in the absolute Truth (Haqq). It is this cause, along with the struggle that organizes them, in which the delivery of prerogatives, in the name of the Right (haqq), and which are irrelevant to individual interests, will target the “classless class” that will support the Islamic revolution; that is, the “class” of people superior to all classes.


Salih Mirzabeyoglu
Work: THE STATE OF GRANDSUBLIME – The New World Order –


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