البعث الاجتماعيّ للنبوّة: امتدادٌ لمنهج «التفكير النصّيّ» ‏واستراتيجيّة التوجّه نحو بناء المجتمع التوحيديّ

Many verses of the Holy Qur'an possess a distinct social orientation. This characteristic has led numerous Qur'anic commentators and scholars to adopt a social perspective in their Qur'anic studies. Among these approaches, one of the theories advanced by the Martyred Leader (Ayatollah Khamenei), which distinguishes his social exegesis from other socially oriented interpretations, is the theory of the Social Resurrection of Prophethood. By extending Qur'anic concepts into the sphere of social life, this theory plays a strategic role in the construction of a monotheistic society. Accordingly, the distinctive orientation of his social interpretation may appropriately be described as a society-building approach. It should be noted that this theory is one of the principal outcomes of his interpretive methodology, which he referred to as "text-centered thinking."
Using thematic and textual analysis, this article examines the interpretive views of the Martyred Leader. After clarifying the principal concepts, the study arrives at the following findings:

Although the Martyred Leader adhered to a comprehensive ijtihād-based methodology of Qur'anic interpretation, he primarily employed the methods of interpreting the Qur'an by the Qur'an and the Qur'an by the Prophetic traditions (ḥadīth). He referred to this methodology as "text-centered thinking" and maintained that Islamic truths should be derived directly from the language of the Qur'an and authentic Islamic texts and traditions, urging scholars to "think through the text." The concept of text-centered thinking, besides providing greater assurance regarding the authenticity of Qur'anic teachings and concepts, more accurately conveys active engagement with the Qur'an than the commonly used term tradition-based methodology.
The interpretive findings of the Martyred Leader address forms of social transformation that contribute to the formation and development of society. His theory of the Social Resurrection of Prophethood refers to the Prophet's inner awakening, determination, and spiritual motivation initiated by divine revelation, which became the profound foundation of his prophetic mission. This inner transformation guided the Prophet's social orientation toward transforming the external environment and the social reality of humankind. Accordingly, the ultimate objective of prophethood is the establishment of a monotheistic society founded upon monotheistic belief.
Social class inequality is a chronic affliction and one of the greatest historical disgraces of human societies. At various stages of history, it has been justified by philosophical doctrines of inherent dualism and, more recently, through more subtle philosophical claims of human equality while, in practice, condemning certain groups to deprivation and lifelong service to privileged classes immersed in material comfort. From the perspective of the Holy Qur'an, eliminating social stratification requires a transformation of worldview aimed at realizing genuine equality of rights for all people. Throughout history, reformers have sought to persuade societies to abandon unjust conditions through cultural transformation. However, transformation of worldview can only be achieved through a monotheistic worldview that recognizes all human beings as equal in creation and originating from a single source. Since belief in tawḥīd is action-oriented and commitment-producing, many of its obligations concern the establishment of a monotheistic social order and a just society. Its foremost mission is to build a society consistent with monotheistic belief, in which all people live under a common legal framework and where individual circumstances and natural abilities do not become grounds for unequal rights or privileges. Every individual has equal access to opportunities, while material, intellectual, and other forms of excellence are acquired through personal effort rather than inherited superiority. According to the Qur'an, the identity of the monotheistic society is rooted in a profound culture inspired by the monotheistic vision of Prophet Ibrahim (peace be upon him).
In addition to its constructive dimension of monotheistic society-building, the theory of the Social Resurrection of Prophethood rejects imperial domination over Muslim countries and opposes the cultural invasion of hegemonic powers. Within a monotheistic society, all human groups live under a common legal order free from oppressive domination, and no one enjoys privilege over others in terms of rights or social status.
Social tawḥīd, through its rejection of every form of non-divine governance in the political, cultural, and economic spheres, constitutes the practical manifestation and social extension of doctrinal monotheism. The greatest challenge confronting humanity today is separation from belief in God and the absence of practical commitment to monotheism. The expansion of monotheistic belief throughout the fabric of social life offers the fundamental solution to humanity's most pressing problems.
According to Islamic religious texts, the most complete form of the monotheistic society will be realized during the era of the advent of Imam al-Ḥujjah (Imam al-Mahdi), when only the true religion and divine values will govern both individual and collective life. However, this belief does not absolve Muslims of their responsibility to build a monotheistic society during the period of the Occultation. Just as divine Imamate is regarded as a perpetual grace, the construction of a monotheistic society remains a universal and uninterrupted obligation for Muslims. Nevertheless, the authority of the Guardian Jurist (Wilāyat al-Faqīh) differs from that of Imam al-Mahdi in terms of territorial jurisdiction, universal authority over religions, and the manner in which the ideal monotheistic society is established. Consequently, Muslims in every age are obligated to establish Islamic government and engage in society-building. According to the Martyred Leader, true expectation of and faithful service to Imam al-Mahdi require Muslims to establish a monotheistic society resembling the future universal Mahdist society, thereby directing the course of history toward its divinely intended destination.