{"id":8245,"date":"2020-09-03T14:33:54","date_gmt":"2020-09-03T11:33:54","guid":{"rendered":"https:\/\/rasanah-iiis.org\/english\/?p=8245"},"modified":"2021-05-30T13:41:49","modified_gmt":"2021-05-30T10:41:49","slug":"the-religious-seminary-and-coronavirus","status":"publish","type":"post","link":"https:\/\/rasanah-iiis.org\/english\/centre-for-researches-and-studies\/the-religious-seminary-and-coronavirus\/","title":{"rendered":"The Religious Seminary and Coronavirus: The Behavior of the Iranian Religious Elites Towards the Crisis"},"content":{"rendered":"\n
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Studying the behavior of religious institutions and their position towards crises and disasters discloses the sectarian mindset and the conflict of religious thoughts, and how they deal with developments and calamities. The aforementioned could help one to understand the way of thinking of the religious elites responsible for official religious institutions. They are part of the religious, cultural, and political scene, and steer public opinion in the Iranian state. Thus, the coronavirus crisis has played a significant role in exposing the  motivations of Iranian clerics and has  shed light on the relationship between the sectarian\/religious currents.  <\/p>\n\n\n\n

This study aims to shed light on the religious dimension of the coronavirus crisis, its politicization, and how it has been used to enhance sectarian and political legitimacy.  It attempts to answer  several questions: How do the religious elites deal with who they consider to be  pro-Velayat-e Faqih  and what they believe to the rules of God (the primary source of law); the rules generated from the ijtihad<\/em> of clerics (a secondary source of Shiite Islamic law? What are the reasons for the government\u2019s anger against those who rejected its decisions  in regard to religious rituals during the crisis? What is the vision of the government towards clerics who do not believe in Velayat-e Faqih or who believe that it is nonbinding when it comes to public affairs? The belief in the nonbinding nature of Velayat-e Faqih is problematic for the government as public affairs can include concepts such as the civilian state or Shura of the Jurists, in line with different clerical and philosophical standpoints.<\/p>\n\n\n\n

The study raises the central philosophical question promoted by clerics in their public speeches:  to what extent is the philosophical model in Iran idealist compared to the Western philosophical model? This question will be deconstructed to understand its underpinnings and political and sectarian implications.  <\/p>\n\n\n\n

I- Coronavirus and Targeting the Iranian State<\/strong><\/h3>\n\n\n\n

The religious elites in Iran have inclined to the belief that coronavirus has been created by arrogant global powers to target Iran and the \u2018Islamic\u2019 revolution [the 1979 revolution]. This allegation began to be disseminated from the leader of the religious and political establishments in Iran, Ali Khamenei.  According to him, coronavirus may be a deliberate biological attack.[1]<\/a><\/p>\n\n\n\n

The religious and media elites enthusiastically welcomed the remarks of the supreme leader and worked to promote them as an axiomatic issue which cannot be questioned. Hojatoleslam Ebrahim Raisi repeated the \u201cbiological attack\u201d remarks and called for strengthening the biological defense capabilities of the country.[2]<\/a><\/p>\n\n\n\n

In the same context, Ayatollah Khatami did not rule out the possibility that the virus had been created in laboratories, announcing that the Americans are behind the spread of the virus, saying, \u201cThe possibility of a biological war is not ruled out when considering the spread of coronavirus. The accusations against the United States have been made by other countries. This accusation has not been leveled by Iran only. But scientists across the world raised this issue, and the truth will be revealed in the future.\u201d[3]<\/a><\/p>\n\n\n\n

Promoting the same narrative, Ayatollah Haideri said that there are two theories related to the source of the virus. The first is that it is natural. The second is that the virus has been created biologically. He inclined toward the latter. \u201cThe main objective of this war is to confront  the Islamic revolution in Iran [by the world oppressors],\u201d he said.[4]<\/a> Mehdi Talib also gives precedence to the likelihood that the virus has been created to target Iran and the \u2018Islamic\u2019 revolution.[5]<\/a><\/p>\n\n\n\n

Thus, the remarks of the clerics are in line with the remarks of the supreme leader. They have promoted the belief that the virus has been created by the United States to target Iran and its revolution.<\/p>\n\n\n\n

 The remarks of the Iranian religious elites are consistent with Chinese allegations, without conclusive scientific proofs. But there is evidence suggesting the opposite. Some Western powers have accused China of being behind the spread of the virus.<\/p>\n\n\n\n

Some \u201creformists\u201d criticized the \u201cconservatives\u201d for adopting the Chinese position. The \u201creformists\u201d wonder how the Iranian religious elite who has always spoken about the independence of Iranian decision-making \u2013 \u201cNo East, No West\u201d\u2013[6]<\/a> is\u00a0 now leaning towards the East.<\/p>\n\n\n\n

According to some \u201creformists\u201d, China\u2019s handling of the crisis has been supported \u00a0in Iran as Chinese influence in\u00a0 the country has grown and \u00a0criticizing its \u00a0performance would contradict \u00a0Iranian foreign policy. The aforementioned \u00a0fundamentalists described criticism targeting\u00a0the Chinese Health Ministry\u2019s spokesman as \u201ccostly, and\u00a0 it should be dealt with firmly.\u201d[7]<\/a> Moreover, some of them justified the persecution of the Uighur community by the\u00a0 Chinese authorities,\u00a0 arguing that members of\u00a0 the Uighur community are ISIS operatives who should be repelled.[8]<\/a><\/p>\n\n\n\n

This, on the ground, marks the end of the Khomeini-coined slogan \u201cNo East, No West,\u201d which has been chanted since the revolution to this day. This is in addition to his quote \u201cIslam supports those oppressed, not those arrogant.\u201d[9]<\/a> Such slogans have been used to please the domestic front  in order  mobilize supporters and promote  Iran\u2019s sectarian project.<\/p>\n\n\n\n

In conclusion, the \u201cconservatives\u201d arguing that the virus was deliberately created as a form of biological warfare was an attempt to deflect attention from the accusations leveled by some members of the clergy. They have argued that the failure to close shrines and religious cities was the main reason for the spread of the virus. Ayatollah Haideri upheld the position adopted by the clerics when he stated that the aim of the \u2018global arrogance\u2019 is to destroy the city of Qom \u2013 the capital of the Islamic revolution. He said, \u201cQom is the capital and center of the Islamic revolution. It is the religious and spiritual resort and haven for the followers of this model [Velayat-e Faqih<\/em>] which is against the global arrogance and supportive of the Islamic resistance. Therefore, we have noticed how the enemies did seize this opportunity \u2013 the coronavirus crisis \u2013 to tarnish the reputation of the holy city of Qom.\u201d[10]<\/a><\/p>\n\n\n\n

In clear-cut language, he said Qom and the clerics are not to blame for coronavirus. \u201cThe global media mouthpieces seized the opportunity under the guise of the coronavirus outbreak to defame Qom, clerics and the marjaya. They have falsely announced that the source of the virus is Qom and that if the city was placed under lockdown, the Iranian people would not have been affected.\u201d[11]<\/a><\/p>\n\n\n\n

II-Unachievable Dream: The Iranian Philosophy as an Alternative<\/strong><\/h3>\n\n\n\n

The speech of the Iranian religious elite focused on the home front in Iran, especially the sectarian and pro-Velayat-e Faqih blocs.  Their statements indicate  that the  coronavirus crisis  is an opportunity  for Iran\u2019s  philosophical model to emerge across the world, as an alternative to the Western model, which has failed, according to  the perspective of Iran\u2019s religious elite.<\/p>\n\n\n\n

  The clerics via promoting the nationalist model over the Western one, have intended  to enhance the sectarian legitimacy of the government,  and to express the failure of the Western philosophical model in managing the crisis. This is in addition to discrediting past models and promoting new ones as done by the supreme leader of Iran. He believes that the Iranian model has proved to be much more superior than the Western model amid  the recent crisis. Ayatollah Khamenei said in a televised speech marking the birth anniversary of Imam Mahdi, \u201cDuring the past two decades, certain [parties] made attempts to undermine the Iranian-Islamic culture, but this sense of Islamic culture and the chain of Islamic values is very strong among the people. Western civilization showed its outcome too, one of the most appalling of which is the US and some European countries: Confiscating other nations’ masks, emptying shops, fighting over toilet paper and long lines for buying guns during the coronavirus outbreak are the logical and natural outcome of the philosophy that governs western civilization.\u201d[12]<\/a><\/p>\n\n\n\n

It is noticeable that he speaks of countries but also of individuals. He believes that the state is responsible for the culture of its people and influences their morals. Hence, he is not only judgmental of Western countries but also of their societies as well. He said in a speech on May 11, 2013, \u201cWesterners, particularly European races, are wild. They have a neat appearance, they wear ties and they use perfume and other such things, but they still have the same wild nature and they still behave in the same wild way that they have always behaved throughout history.\u201d In a meeting with the Committee on Combating Coronavirus, Khamenei reaffirmed that that the West has failed in confronting the  <\/em>coronavirus saying, \u201cThis failure manifested itself in three areas: Managerial capability, social philosophy and morality.\u201d [13]<\/a><\/p>\n\n\n\n

The reason for this failure is that the spirit and basis of Western social philosophy is based on \u201cmaterialistic motives.\u201d  The failure has not been confined to the philosophical aspect only.  According to Khamenei\u2019s viewpoint, a failure to display \u201cpublic morality has also been apparent.[14]<\/a><\/p>\n\n\n\n

Mohammadreza Yazdi, one of the commanders of the IRGC, made remarks similar to Khamenei. He believes that the coronavirus thwarted the  plans of the West to spread globalization and destroy the family structure.[15]<\/a> The representative of the supreme leader in Syria, Ashkezari , also made similar remarks.[16]<\/a> Sheikh Mohammed Layali asserted that we are witnessing \u201cthe age of the demise of the United States and the fall of the liberal system.\u201d [17]<\/a> Sheikh Mohammed Malikzadeh stated that what we are witnessing \u201cthe signs of the fall of the liberal government ruling the West.\u201d[18]<\/a><\/p>\n\n\n\n

The dimensions of such remarks  highlight the core  philosophical religious thought  adopted by those who support  Velayat-e Faqih. Here we notice generalizations even though Western philosophy is not represented by a single model.  There are Western concepts which are critical of modernity and postmodernity from which the philosophers of the East themselves benefited.[19]<\/a> On another level, developing philosophy should not be based solely on Western political systems because each system has its own philosophy, methods and theoreticians.<\/p>\n\n\n\n

However, maybe the reason behind this is the Iranian religious elites\u2019 contempt for Western philosophy.[20]<\/a> This is due to their indoctrinated sectarian mindset which sees salvation in no other model than their own. They believe in one absolute model. Therefore, they believe that they are responsible to promote their own philosophical model, and the salvation of people in the hereafter is their task.<\/p>\n\n\n\n

This indoctrinated mindset is completely unable to understand Western philosophy, with all its overlapping issues, outcomes, and diversifications.<\/p>\n\n\n\n

For example, Majid Mohammadi argues that Mortaza Muthari has always showed contempt for Western philosophy. This is attributed to \u201chis scant knowledge of Western philosophy, especially medieval philosophy. He is heedless of the fact that all this heavenly wisdom that we have was once adopted by Christianity as well. The three schools: the Peripatetic school, Illuminationism and Gnosticism raised these issues during the medieval centuries in Europe.\u201d[21]<\/a><\/p>\n\n\n\n

This supremacist mindset has led to two outcomes:<\/p>\n\n\n\n

First: the call for self-sufficiency. Iranians have promoted the idea that they are self-sufficient in the philosophical and cognitive fields as well as materially self-sufficient and do not depend on the West. The idea  of philosophical self-sufficiency strengthened the Velayat-e Faqih model  because it completely  negates the multiplicity of ethnicities and cultures believing that there are no human variations, hence, preparing people to accept Iranian culture based on  Velayat-e Faqih, and developing it into a specific philosophical model.<\/p>\n\n\n\n

The idea of material self-sufficiency was widely discussed during the coronavirus crisis. The supreme leader of Iran said that Iranians are in no need of US medicine. In one of his speeches, he refused to accept American aid, medicine or even vaccines.[22]<\/a><\/p>\n\n\n\n

One of the commanders of the army, Rear Admiral Habibullah Sayyari, reiterated this. Iran, according to him, will overcome the virus using its own resources.[23]<\/a><\/p>\n\n\n\n

Second: Restoring the imperialist dream. Those supportive of Velayat-e Faqih in Iran seek to reach the stage of a global government. They make such remarks, paying no heed to the borders of national countries, their sovereignty, or international and diplomatic norms.<\/p>\n\n\n\n

Therefore, they support groups and currents other than the nation-states and meddle in their affairs. Among the significant remarks in this regard  were the ones made by Ismail Qaani when he was the deputy chief of the Quds Force. He said that  Iranian interventions in Karbala, Najaf, Syria and Lebanon are nothing but pragmatic interventions aimed to establish the government of the Infallible Imam who will rule the entire world. [24]<\/a><\/p>\n\n\n\n

This dream to take control over the world and establish a globalist government has been instilled into the Iranian mindset. It has become a key concern for Iran\u2019s religious elites, decision-makers, politicians and military officials. Regardless of the morality of this dream, it is one of the reasons why the government has survived to this day despite all the economic sanctions imposed on it. On the importance of this dream despite it not being realistic or moral, El-Messiri says for example, commenting on Haykel\u2019s forecast that the Soviet Union would collapse due to not having a dream, \u201cThose who don\u2019t have a civilized project proceed steadily towards the dustbin of history.\u201d[25]<\/a><\/p>\n\n\n\n

Hence, we find that the Iranian government competes with Western philosophy as it wants international legitimacy and a global presence in intellectual and political arenas. Moreover, the Iranian government wants to exclude others,  as they consider Islam, according to their interpretation, not open to multiple cultures, ethnicities or philosophies. The Iranian ruling elite also does not accept the multiplicity of religious visions and ethical morals. This is the vision of the advocates of the Iranian state, it is absolute, non-relativistic and fixed, as Mortaza Muthari argues.[26]<\/a><\/p>\n\n\n\n

III-Characterizing the Crisis in Sectarian Terms and Exploiting Religious Sentiments<\/strong><\/h3>\n\n\n\n

Clerics used pure sectarian and religious terms to address the public during the coronavirus crisis. They considered the crisis a test from God and a trial  which people need to bear  to transform it into a gift. They also viewed  it to be an important factor in preparing the Earth for the reappearance of the Infallible Imam and establishing a global government.<\/p>\n\n\n\n

  1. The Appearance of the Infallible Imam and Establishing a  Global Government<\/strong><\/em><\/li><\/ol>\n\n\n\n

    Since the proponents of Velayat-e Faqih view their model as ideal, their \u2018Iranian version of Islam\u2019 as superior and have questioned the Western model and consider  it a failure, they have not only created a parallel to the Western model which they consider destructive,  they have also worked on dismantling the Western model and replacing it with their cognitive model. The aim of this is  to pave the way  to establish  a  global government and the rule of the Infallible Imam. The Shiite supporters of Velayat-e Faqih see eye to eye with the Sunni movements which seek to establish the so-called \u201cMastership of the World\u201d and the global caliphate.<\/p>\n\n\n\n

     The Iranian religious elite considers that the coronavirus crisis has paved the way for the reappearance of the Infallible Imam. Several clerics supportive of Velayat-e Faqih spoke of the link between Imam Mehdi and the coronavirus crisis. They  view the pandemic as an indication of the imminent reappearance of the imam. In addition, they believe the reappearance of  Imam Mahdi is a must as the Western model is on the verge of collapse. .<\/p>\n\n\n\n

    It is no secret that such discourse  targets the Iranian public. There is an attempt to convince Iranians that this crisis will bear long-awaited ideological fruit, hence alleviating the psychological burden placed on the public. Some Iranians have accused the government of failing to combat the coronavirus crisis.<\/p>\n\n\n\n

    Their discourse  is directed to the home front, as the outside world is not concerned about the issue of the Infallible Imam. However, Supreme Leader Ali Khamenei argues that the entire world today feels that it needs a savior, a messiah, and a heavenly force. There is a need for the Infallible Imam, infallibility, and heavenly guidance.[27]<\/a><\/p>\n\n\n\n

    Such discourse is not only promoted to help  the government  to deal with  coronavirus outbreak, but it is  also important to mobilize the sectarian mindset. The discourse has  ideological undertones  related  to deliverance and rescuing humanity.  This is an important to understand  in order to deconstruct the current Iranian religious mindset, and to identify the conditions which helped shape it, as well as to understand the consequences of this religious dimension  on  social and political realities.<\/p>\n\n\n\n

    By adopting the same vision of the supreme leader, Alamulhuda reiterates that the crisis showed the inability of  ruling governments across the world to manage the crisis.[28]<\/a><\/p>\n\n\n\n

    Hence, according to his point of view,  the solution to reform the world lies in the leadership of the Infallible Imam and a global government. <\/p>\n\n\n\n

    The  ideology based on the reappearance of Imam Mehdi is a global political thought. It has been developed to completely govern public affairs in a way which supersedes all other laws and regulations. This comes as the world is now fed up with different administrative systems.[29]<\/a><\/p>\n\n\n\n

    This exaggerated  role of the Infallible Imam in saving the world and  correcting its path led to significant juristic comments.   Cleric Qassem Torkhan,  said that the Infallible Imam could fall ill due to coronavirus.<\/p>\n\n\n\n

    \u201cThe Infallible Imam could become a patient and we could ask the people to pray to God to give him good health.\u201d[30]<\/a><\/p>\n\n\n\n

    \u201cThe Infallible Imam could be hit with the disease. Coronavirus or any other factor could cause him to become a patient or in ailing health.\u201d[31]<\/a><\/p>\n\n\n\n

    But it seems that he felt the ramifications in the aftermath and the problematic nature of what he said. If his comments are taken to their logical end,  several other conclusions can be drawn,  such as the possibility of the imam\u2019s death, incapacity and so forth. Therefore, he reconsidered  and hinted that the Infallible Imam could heal the sick. But he cannot intervene to change the universe\u2019s fixed God-prescribed laws and he will refuse to intervene due to human sins.  <\/p>\n\n\n\n

    \u201cIt is not expected from the Infallible Imam to demolish the system based on cause and effect. The same thing applies to the fixed God-prescribed laws in the universe. Sometimes the illness comes because of the sins committed by people, as is the case with several diseases resulting from the poor health of the people.\u201d[32]<\/a><\/p>\n\n\n\n

    The Mahdi\u2019s reappearance has become a source of political conflict and leverage. It is invoked at times of  crises to turn to ideology, influence  public opinion, enhance legitimacy and mobilize sectarian minds. [33]<\/a><\/p>\n\n\n\n

    2.From Calamity to Gift: A Plague not a Pandemic<\/em><\/strong><\/p>\n\n\n\n

    The Supreme Leader Ali Khamenei called on everybody to supplicate and turn to God Almighty to lift the pandemic. According to him, \u201c[this plague] is not the severest. We have seen severer plagues. But I pin a great deal of hope on prayers springing from the pure and untarnished hearts of the young men and those pious people in order to wipe out such huge calamities.\u201d<\/p>\n\n\n\n

    He  called for  a purely sectarian prayer to be recited saying, \u201cThe seventh prayer in the Al-Sahifa al-Sajjadiyya<\/em> book is distinguished and involves sublime meanings.\u201d[34]<\/a><\/p>\n\n\n\n

    He also reiterated on another occasion that prayer leads to societal  blessings and that coronavirus is a plague and a test for governments and peoples.[35]<\/a><\/p>\n\n\n\n

    Ayatollah al-Arafi made remarks similar to aforementioned in relation to the virus.  <\/p>\n\n\n\n

    \u201cCalamities and natural disasters according to the perspective of Sharia are nothing but tests and trials from God to his servants to elevate the position of the believers and increase their ranks by God Almighty. They are also a warning to those negligent and complacent when it comes to obedience to God and the Sharia.\u201d[36]<\/a><\/p>\n\n\n\n

    Ayatollah Khatami encouraged  the people to supplicate God to lift this calamity.<\/p>\n\n\n\n

    \u201cVerses and narratives call on the believers to endure with patience and deliberation in the face of problems and calamities. Surat al-Baqarah<\/em> (The Cow), verse 155: \u201cAnd indeed, We will definitely try you with something of fear and hunger, and diminution of riches, and selves, and products; and give glad tidings to those patient.\u201d[37]<\/a><\/p>\n\n\n\n

    The  reiteration of such religious discourse  when there is a plague or a calamity, and the call to supplicate,  raises questions about free will and predestination withing the doctrine of Velayat-e Faqih.<\/p>\n\n\n\n

    As for Shiite scholars in Ilm al-Kal<\/em>\u0101<\/em>m<\/em> (knowledge of discourse also called the Islamic scholastic theology) , they do not incline towards man not having free will.  Ayatollah Jafar al-Sabhani, shedding light  on the issue, has argued that man is free to choose. And God\u2019s knowledge of outside realities does not contradict at all with man\u2019s free will; because God knows beforehand what a man will do.[38]<\/sup><\/a><\/p>\n\n\n\n

    Misbah Yazdi reiterated the same.  He says: \u201cIf such actions happened out of compulsion, it shall happen in a way that contravenes and disputes God\u2019s knowledge.\u201d[39]<\/a><\/p>\n\n\n\n

    What has been  said about the concomitance between knowledge and will can be added to the aforementioned.  Abu Jafar al-Qommi argues that knowledge and will converge. God has a will about something that He knows. But Sheikh Mofid responded to him, saying that his argument does not reflect the doctrine of the Twelver Shiites.[40]<\/a><\/p>\n\n\n\n

    Among the most famous Shiite principles on this issue is what was said by  Jafar al-Sadiq. He said,  \u201cThere is no compulsion or total freedom. There is something between the two.[41]<\/a><\/p>\n\n\n\n

    This argument is close to the Ashari viewpoint although the Shiites did not render legal the Ashari principle or deal consistently  with it.<\/p>\n\n\n\n

    As for the supporters of Velayat-e Faqih, in theory, they do not believe in  compulsion.  Mortaza Muthari said in regard to forcedness and compulsion: \u201cIf the historical happenings take place on the principle of forcedness and compulsion, individuals should bear no responsibility. No individual shall be worth thanking and praising or reproving and blaming.\u201d[42]<\/a><\/p>\n\n\n\n

    Jafar al-Sabhani has adopted the same position,  arguing that man is not forced  but he is granted i the ultimate freedom to choose and act .[43]<\/a>  Yazdi\u2019s position is in agreement with the aforementioned.  <\/p>\n\n\n\n

    At the same time, we find that fate is invoked at the practical\/political level. Everything that happened is based on God\u2019s will and action. The coronavirus is a trial and test from God. It shall be lifted only with prayers. It is part of the preparation for the reappearance of the Infallible Imam. It is ironic that supporters of Velayat-e Faqih support freedom and choice. But they argue that the cognitive model of all humans is one, adding that there is one philosophical culture for the whole of  humanity, as Muthari stated. This  means that mankind should adopt  a single model, which contradicts the concept of freedom and choice.<\/p>\n\n\n\n

    Misbah Yazdi attempts to overcome this dilemma. He argues that prayer and supplication do not contradict the general law of causality. \u201cThere are suspicious arguments about prayer that supplication to God and praying  to him contradicts the law of causality, which is proven by the mind and on which scientific research depends. Prayer has a positive effect on mankind which cannot contradict the general law of causality. For instance, seeking perfection from God Almighty bears no contradiction with the general law of causality,\u201d Yazdi argues.[44]<\/a><\/p>\n\n\n\n

    He backed up his argument with the point that the universe has reasons which man cannot discover. They could be counted in the non-material causes. Therefore, the clear effect of prayer does not contradict the law of causality.[45]<\/a><\/p>\n\n\n\n

    IV-The Centrality of Shrines: Reasons for Closure and Motives Behind Reopening<\/strong><\/h3>\n\n\n\n

    The prevalent jurisprudential opinion since the beginning of the coronavirus crisis was that shrines, and religious centers would not be closed nor would cities be put under strict lockdown. It seems that according to the sequence of events  that this was the opinion of the supreme leader and the religious elites.<\/p>\n\n\n\n

    The position of clerics on the issue swiftly changed due to the considerable level of coronavirus infections which impacted several Iranian clerics and officials. This forced the religious establishment to address the issue in a different way. Cleric Hadi Khosroshahi and Mohsen Habibi died. Cleric Mousa Shubairi Zanjani was reported to be infected after one of his aides tested positive for coronavirus. He was examined by doctors and tested positive.  He missed his lessons and congregational prayers.[46]<\/a><\/p>\n\n\n\n

    Furthermore, the sister of Mousa Shubairi Zanjani was infected with coronavirus and died at one of the hospitals in Qom. She was the mother of Mohammad Mirmohammadi, member of the Expediency Discernment Council, who died from coronavirus too.[47]<\/a><\/p>\n\n\n\n

    Due to these deaths, the authorities shut down shrines. Those clerics who initially rejected the closure backed down. They brought forth jurisprudential justifications and legal reasons. Moreover, those protesting the closure have been branded as \u2018Khawarej.\u2019 There was also pressure from the international community and the media to close the shrines which were deemed  to be one of the main epicenters for the spread of the virus across the country due to continuous gatherings at these holy sites.<\/p>\n\n\n\n

    In addition, Iranians\u2019 resorting to the international community to seek medical and financial support made it imperative for officials to take some serious measures in advance at home. The position of the clerics on the closure of shrines can be divided into the following phases:<\/p>\n\n\n\n

    The First Phase: Between Sectarian Necessities and the Public Interest: Rejecting the Closure of Shrines.<\/strong><\/p>\n\n\n\n

     A significant number of Shiite narratives revolve around the purity of  shrines and how they  are havens for those seeking recovery from pain and illnesses. These narratives  have shaped the collective mindset of the clerics and have influenced the cumulative memory of the public for decades and centuries. These narratives were a main reason behind the position of the clerics. Among these narratives is what was narrated about Imam Hussein who told the Messenger of God: \u201cWhat reward shall be for those who visit you, father?\u201d<\/p>\n\n\n\n

    Then the Messenger said: \u201cO son, those who visit me while I am alive or dead, visited your father, visited your brother or visited you shall be worth a visit by me on the Day of Resurrection to rid them of their sins.\u201d[48]<\/a><\/p>\n\n\n\n

    They have projected the blessings of visiting the Holy Prophet on visiting the shrines of the imams, as well as all the shrines belonging to the relatives of the imams and notable jurists.<\/p>\n\n\n\n

    Al-Kulaibi narrated from Jafar al-Sadiq\u2019s chain of narration: \u201cHe was told, \u2018What reward shall be for one of you?\u2019 He answered: \u2018A reward equivalent to those granted for visiting the Prophet (PBUH).\u2019\u201d[49]<\/a><\/p>\n\n\n\n

    In another narrative, Jafar al-Sadiq urges some people to visit, saying: \u201cWon\u2019t you visit those visited by God with angels, prophets and the believers?\u201d[50]<\/a><\/p>\n\n\n\n

    Therefore, the closure of shrines was rejected by most clerics. Ayatollah Saeedi, representative of the supreme leader in Qom, called on the people to visit the holy shrine as it  is a haven for those seeking recovery.<\/p>\n\n\n\n

    \u201cWe consider this sacred shrine a home for healing, which means that people come here to get treatment for their physical and spiritual illnesses. Consequently, this place should remain open. People should come in bulk. Of course, we consider taking precautionary measures as a condition. And we should consider health requirements.\u201d[51]<\/a><\/p>\n\n\n\n

    When Qom City Council suspended the congregational prayer at Fatimah Masoumeh shrine in order to sanitize it, the website of the shrine issued a notice criticizing the decision of the city council. It cited  that the structure of the shrine is antibacterial and a strong barrier against coronavirus.[52]<\/a> We can notice that the objection to the shrine\u2019s closure  was also linked to its sanitization level, with it promoted as site to heal the sick and having an antibacterial structure.<\/p>\n\n\n\n

    As a result of  such positions steeped in sectarianism and ritualism, the spread of the virus  spiked and expanded. Juristic positions in regard to visiting the shrines influenced the Iranian people. Some Iranians  violated health regulations  by licking the shrines, because they view them as  places of healing,  not epicenters of the pandemic!<\/p>\n\n\n\n

    The authorities arrested some of those who posted videos showing people licking the shrines as they breached the directives of the Ministry of Health. The judicial authority said such acts are uncommon.[53]<\/a><\/p>\n\n\n\n

    Other clerics hesitated. They did not have a decisive opinion on the issue via traditional jurisprudential proofs. Cleric Nouri Hamadani said in response to a fatwa on travelling to Qom for the sake of visiting shrines or fulfilling nazr<\/em> ( in Islam it is a vow or commitment to carry out an act) that \u201cthe nazr<\/em> shall be fulfilled on another occasion, to avoid harm.\u201d[54]<\/a><\/p>\n\n\n\n

    In response to the same question, cleric Makarem Shirazi said, \u201cIf there is no huge danger to your health and if you consider the health requirements, there is no problem in making the visit. And you are not obliged to observe the offering in these circumstances, and you can do so after the end of the lockdown.\u201d[55]<\/a><\/p>\n\n\n\n

    Based on this cautious position, many official conferences, and forums at several historical mosques such as Jamkar\u0101n and other mosques were suspended. [56]<\/a><\/p>\n\n\n\n

    But the shrines remained open for the aforesaid considerations.<\/p>\n\n\n\n

    It is noticeable that the recommendations of the clerics were not decisive, but they were in line with the government\u2019s official position which outlined health controls for visiting shrines. [57]<\/a><\/p>\n\n\n\n

    The visits to the shrines were not totally banned. . Among the requirements were sanitization, washing hands and wearing medical masks.[58]<\/a><\/p>\n\n\n\n

    This hesitation came as doctors and health experts had their own say on the certainty or uncertainty of the damage which could be caused by visiting the holy shrines. They called for visits to Qom and the shrines to be banned as they were identified as  epicenters  of the virus in the country.  <\/p>\n\n\n\n

    The  position of clerics against the closure of the shrines depended on several complicated and intermingled issues. The issue of finances and resources was a strong reason for their position.  People who own hotels and firms are dependent on visitors coming to the shrines and the revenues contribute to financing clerics via Khoms and other means.<\/p>\n\n\n\n

    Hence, the resources of clerics were under threat due to the closure of the shrines.  Also, clerics were concerned that  their prestige would be undermined  in society as well as their legitimacy among their followers.<\/p>\n\n\n\n

    Taqlid is based on a continuous jurisprudential relationship between the cleric and his followers. This relationship can either be jurisprudential or ritual. Also, the government felt undermined by the closure of the shrines as government apparatuses and institutions significantly benefit from them  as they are responsible for pilgrims.  In addition, these rituals confer legitimacy on Iran at home and abroad across the entire Shiite community.<\/p>\n\n\n\n

    The Second Phase: The Interest of the Public is Given Precedence – Closing the Shrines<\/strong><\/p>\n\n\n\n

    After the rapid spread of the virus, the increasing number of infection cases, the repeated advice by doctors to implement harsher precautionary measures when it comes to the shrines, and the deaths of several Iranian officials, the Iranian authorities decided to close the shrines and tombs.<\/p>\n\n\n\n

    In a joint statement,  officials from the Razavi Shrine and the Fatimah Masoumeh Shrine explained, \u201cGiven the advent of the new Iranian year and the flocking of visitors to holy shrines in the cities of Qom and Mashhad, and to avoid the spread of diseases and pandemics, we announce the suspension of visitors at these two holy shrines as of Tuesday morning, correspondent to March 17, until further notice.\u201d[59]<\/a><\/p>\n\n\n\n

    The public relations department at Abd al-Azim al-Hasani shrine announced that the shrine shall close its doors until further notice to protect visitors. Jamkar\u0101n took the same measures.[60]<\/a><\/p>\n\n\n\n

    The decision was expected to cause concern among clerics. Therefore, President Rouhani attempted to contain the anger of the clerics.[61]<\/a> The decision was opposed by clerics including some anti-government clerics. The opposition and dealing with it had political dimensions as follow:<\/p>\n\n\n\n

    1. Supporters of the Decision: Enhancing the Legitimacy of the Supporters of Velayat-e Faqih<\/strong><\/em><\/li><\/ol>\n\n\n\n

      The clerics who support Velayat-e Faqih attempted to align with the official decision to shut down the shrines. They brought forth jurisprudential and religious justifications for the closure, even those who opposed the closure before justified the closure.<\/p>\n\n\n\n

      Ayatollah Alamulhuda called on those he called lovers of Ahl al-Bayt to control their emotions so that the enemies do not to exploit the situation. Alamulhuda attempted to bring forward jurisprudential justifications and logical reasons for the authorities\u2019 decision to close the shrines.  His statements were as follows:<\/p>\n\n\n\n