Religious intellectualism in Iran (Persian: روشنفکری دينی) reached its apogee during the Persian Constitutional Revolution (1906–11). The process involved philosophers, sociologists, political scientists and cultural theorists.
The unifying traits of these intellectuals include their recognition of reform in the Islamic thought, democracy, civil society and religious pluralism and their opposition to the absolute supremacy of the Faqih. The rise of religious intellectuals can be followed through the writings of Abdolkarim Soroush. Soroush’s main idea is that there are perennial unchanging religious truths, but our understanding of them remains contingent on our knowledge in the fields of science and philosophy.
Influenced by Persian mysticism, religious intellectuals advocated a type of reformist Islam that went beyond most liberal Muslim thinkers of the 20th century and argued that the search for reconciliation of Islam and democracy was not a matter of simply finding appropriate phrases in the Qur'an that were in agreement with modern science, democracy, or human rights. Drawing on the works of Molana Jalaleddin Balkhi, Immanuel Kant, G.W.F. Hegel, Karl Popper, and Erich Fromm, Iranian intellectuals called for a reexamination of all tenets of Islam, insisting on the need to maintain the religion's original spirit of social justice and its emphasis on caring for other people.
Iranian religious intellectuals criticize both tradition and modernity. They believe that modernity has an essential hardcore (that includes e.g. critical wisdom) and some non-essential associates. Therefore, it is possible to define what they call "Iranian modernity" which is not necessarily incompatible with religion.
The glorious period of religious intellectual achievements was due to a well-known early school of thought known as "Mo'tazeleh". This school of thought flourished during the early Abbasid era. They adopted the method of applying rationality in the process of making interpretations of code of religion.