Dr. Sarmad Adel Sahib – College of Islamic Sciences – University of Karb

The critique by Sayyid Muhammad Baqir al-Sadr (may his secret be sanctified) of the assumptions within the theory of gradualism begins with a general understanding of the essence of the theory. Essentially, the theory is built upon a set of preliminary assumptions that are interwoven and aligned with established truths and knowledge within a specific logical framework. This creates a broad theoretical path that explains several phenomena and predicts properties of unexplored phenomena under new conditions and circumstances. The strongest and most profound theories are those that go beyond explanation to prediction and remain internally consistent—meaning their initial assumptions cannot be contradicted by their final conclusions.

Based on this, the theory of gradualism can be understood as a mental construct related to the concept of Islamic movement work. It is founded on assumptions that appear to be framed between two primary premises:

The first premise involves preparing the stages of movement work concerning the time needed to achieve the intended goals. Within this premise, movement work emphasizes building and educating a generation of believers in Islam and its blessed call, focusing first on their quality, then their quantity. This generation forms a cohesive underground organization, creating a micro-nation within the larger Islamic community, qualified to lead humanity. When the appropriate time arrives, the movement announces the end of the phase of formation and preparation, transitioning to the next phase. At this stage, a group of advocates emerges publicly, taking the lead, possibly through a military coup, elections, or any means deemed suitable by the movement’s leadership.

The second premise envisions the possibility of transitioning from the secret phase of organization—established during the first premise—to a public and structured phase that adheres to Islamic principles in establishing a society grounded in unique Qur’anic values. This society seeks to win over members of the broader Muslim community and adopts frameworks for change that aim to eradicate oppressive systems and replace them with just ones.

Despite its logical structure and demonstrative alignment, the theory of gradualism is not immune to critique. Sayyid Muhammad Baqir al-Sadr (may his secret be sanctified) examined and scrutinized its assumptions, presenting critiques from various perspectives:

The first perspective emerges from his (may his secret be sanctified) understanding of human nature and instincts. It argues that building a nation underground is not feasible because the reality of human personality, traits, and levels of faith can only be truly understood in the open. Imagining a secret organization as suitable for creating leadership is akin to imagining training swimmers in a hypothetical, waterless pool.

The second perspective stems from his understanding of the nature of governing authorities. His (may his secret be sanctified) perspective posits that if we live in a free country that respects its people’s opinions and does not confront them with violence or persecution, it would be possible to assume that movement work could begin in secrecy and later transition to a public phase. This phase would attempt to convince the broader community to adopt Islamic positions at all levels, especially politically. However, the reality in a country like Iraq is different. Whenever a tyrannical regime senses the existence of a secret Islamic organization working to implement such a plan, it acts to suppress the movement before the community can sympathize and rally behind it. This makes transitioning from the formation phase to subsequent phases impossible. If the first phase of preparation and construction fails, all subsequent phases fail as well.

The third perspective addresses the nature of secret organizations. A secretive organizational structure creates an environment of obscurity, which can lead to individuals within and outside the organization making false claims, boasting about roles they never played, and ascending to false positions of leadership.

The fourth perspective is rooted in a jurisprudential principle related to the concept of consensus (ijma’). Secretive leadership contradicts the consensus among jurists, who have ruled against joining organizations with unknown leaders. The rationale behind this consensus pertains to the question: How can a Muslim entrust their life and efforts to an unknown entity?

Thus, the theory of gradualism has been subject to critique in its assumptions, highlighting the intellectual and analytical depth of the martyr Sayyid Muhammad Baqir al-Sadr (may his secret be sanctified). His critique encompasses both the internal logical structure of the theory and its practical applicability.