Introduction
Talking about the Islamic Awakening is not unfamiliar and new; because for many years and centuries, this debate has been raised among thinkers and reformers who have a great concern about such a risk and in this way, they have become risky and have cost money. But it was divine providence to manifest the hardships of the present age and the great Islamic resurrection will transform everyone and bring the spirit of the Islamic ummah back again.
This great blessing requires fruitful and comprehensive identification in order to come to fruition and reach the result in order to design appropriate strategies. Naturally, the best way to achieve this nature is to refer to experts and scholars in this field. Among all of them is definitely the best for someone who has come up with the idea and challenge of Islamic rites. And on the other hand, he is familiar with the issues and can identify the arena well and horizontal and extensive analysis of the conditions and, more importantly, in the field of decision making and decision making also have a very serious presence on the first of his analysis of the situation and is not merely abstract analytical conditions and secondly, it can provide a good and efficient solution and model through the movement between science and practice.
In regard to the above-mentioned characteristics and the late criteria, it is said that the best person in the present age is the congregation of desirable virtues in this field. It is the Supreme Leader of the Islamic Revolution who, in addition to the aforementioned characteristics, has many other attributes necessary for this purpose; therefore, reference to the supreme statements in this regard will be of great importance.
For the first time, he has consistently and systematically presented his views on the Islamic Awakening and regional revolutions at the International Conference on the Islamic Awakening and since the conference was formed for the first time and he also sought the key issues and priority in this regard, therefore, it is desirable to address this central discourse.
Political, Social, Intellectual and Cultural Backgrounds
In explaining the need to examine the historical roots and backgrounds of revolution formation, we can say:
The first place of the revolution is in the heart of human beings, that is to say, the revolution in the soul and human heart sprouts in the form of a new belief and knowledge of being, and from then on, in the realm of a certain social ideal, it continues to emerge until the elimination of the existing system and the realization of the desired system.
Thus, although the social revolution occurs at a certain point in society, in the historical past, there are forces rooted in its contribution. (Parsania, 2011: 19-20)
Therefore, it seems necessary to deal with this work, but as the course of their speeches at the conference can prove to be a good proof of the correctness of our method of analysis in this matter, because they study this important step in the first place and points to the historical roots of this process and says:
There is no doubt that the great social developments, always based on the historical background and civilization and the product of the density of knowledge and experience. Percent and fifty years of intellectual and personality of the great flow of Islamic Jihad in Egypt, Iraq and Iran, India and other countries in Asia and Africa, the background of the current state of the world of Islam.
Still, the developments in the 1960s and 1960s in some of these countries to the regime often led to thoughts and ideology of material, and, by its very nature, after a while, it became entrapped in the Western arrogant and colonial powers, lesson experiences are the lessons that have a great role to play in shaping the current, deep thinking of the Muslim world. The story of the Islamic Revolution in Iran in which massive according to Imam Khomeini, blood on the sword was victorious and the formation of a durable, powerful, courageous and progressive system of the Islamic Republic, and its impact on today’s Islamic Awakening, is itself a detailed story worthy of discussion and research that will certainly devote a chapter to the analysis and historiography of the current state of the Islamic world. (Statements at the International Conference on Islamic Awakening, 17 September 2011)
Based on his instructions in this section, he is interested in a number of topics: first, the role of the presence of great intellectual and jihadi figures in the Islamic movement in the last one hundred and fifty years; secondly, the emergence of the Islamic Revolution of Iran and thirdly, the development of some of these countries that are often subject to regimes that are prone to materialistic thoughts and ideologies.
The Presence of Great Intellectual and Jihadi Personalities of the Islamic Movement
Regarding the importance of this factor, it should be said that the main anchors and leaders of an ummah and society are the scientific, spiritual and political elites of that community which play a very important and influential role in the orientation of that community, so the more they analyze their personality, their insights and tendencies, the better the different angles of that society and revolution can be.
As for the Islamic Awakening, prominent and influential figures such as Sayyed Jamal al-Din Asadabadi or Iqbal Lahori and Muhammad Abduh, and Shi’ah scholars, refer to the late Sharaf al-Din Amili and other elders who with their efforts in various fields planted the Awakening in the hearts of the Islamic ummah have been planted and they have endured numerous tribulations to bear it.
Formation of the Islamic Revolution of Iran
The second factor is the establishment of a durable, powerful, courageous and progressive Islamic Republic. In this regard, there is no doubt that the Islamic Revolution exposed the arrogant powers of the world and proved that the power of faith is superior to the power of tools and weapons, no nation did not believe that with empty hands but with a full of faith and reliance on God Almighty, you can fight the whole world of the West and the Eastern bloc and God-willing, victory is, of course, the importance of the formation of the Islamic Republic of Iran, not only in this one dimension but also in other respects; because one of the biggest plagues that had engulfed the Islamic ummah was the loss of their confidence and self-confidence of the spirit; however, one should not overlook the hidden role of arrogance in promoting this spirit in the body of the Muslim community.
This is one of the wise Supreme Leader of the Islamic Revolution witnessed this claim that:
The Bitter Experience of Past Revolutions
The bitter experience of the Islamic countries from past formal and apparent revolutions that have taken place in these last centuries and years, the third element is one of the issues that should be considered in the analysis of the foreground.
In explaining this bitter past to many Islamic countries in Africa, Asia and the Middle East it is possible to point out what systems they came into and other systems; but still, Muslims were everywhere in isolation, for example, a country like Iraq went to the royal regime, another came to power and a few other changes were made until it came to the Ba’athists, but the point is that in all these transfers, the people who were left empty were Muslims. (Adapted from the statements of the Supreme Leader in Friday Sermons, 3 February 1995)
Principles of Goals and Motivations
Another important element in the ontology of revolutions (after expressing different origins) is the consideration of the principles, aims and motives of that revolution. The Supreme Leader of the Islamic Revolution believes:
The principles of the current revolutions in the region are primarily: The revival and renewal of the national dignity that during the time of the dictatorship of corrupt rulers or political domination of the United States and the West broken and trampled.
Raise the flag of Islam that deep belief and attachment of the people and the psychological security and justice and progress and prosperity that will not be achieved except in the shadow of the Islamic shari’ah, resistance to American and European influence and domination over the past two centuries has caused the most damage and humiliation to the people of these countries. The fight against the usurper regime and the fake Zionist government that has plunged the colonial powers like a dagger into the region and made it a means to continue its evil domination and drive a nation out of its historical land (Statements in the International Conference on Islamic Awakening, 17 September 2011)
According to this teaching, the most important and motivating principles of these uprisings and revolutions can be summarized as follows:
The Revival and Renewal of the National Dignity
- Ensuring mental security and justice
- Resist American and European influence and fight against usurper regime and fake Zionist government
- Other defining principles of these revolutions include resistance to the United States and European influence and domination.
- Field elements and the ownership of the incident
Another very important pillar for the ontology of events and revolutions is its recognition of the field element and its main owners; because it can also guide the rest of the dimension of that revolution and affect them; so always one of the main investments of the opposition is to direct this part of the body of revolutions. Therefore, recognizing this element in any revolution certainly plays a decisive role in analyzing its situation, but the question is, what are the elements of the recent events and revolutions?
The Supreme Leader’s view is that “the popularity of these revolutions is the most important element in forming their identity” or that he says:
In my opinion, the most important element in these revolutions is the real and public presence of people in the field of action and the scene of struggle and jihad, not only with their hearts, desires, and beliefs but also with their bodies.
Of course, as they point out, not all countries need to follow a single model, rather, by adhering to the unified principles of a single religion, each country has to design its own model based on its own religion and conditions and characteristics.
However, it is necessary to address two key points (to explain the matter further). The first point is about the structure of governments, that is, whether governments have a seemingly popular structure. Are they necessarily the same in their goals and objectives? How much is their difference if they are not the same? The second question is what are the fruits of the revolution really popular?
In answer to the first question, it is true that any state and government that claims to be democratic does not necessarily have a practical belief and commitment, and their performance is, in many cases, a good proof of that.
The Supreme Leader of the Islamic Revolution in the analysis of communist and eastern regimes states:
Communist regimes were tyrannical regimes that came up with the slogan of popular government, but they were aristocrats! Although the tails of anti-aristocracy were touted. But they were aristocratic governments. In terms of despotism, in the end, they were tyrannies and the absolute sovereignty of the state was over the economy, culture, politics and various social activities and so on! In the Eastern regimes, the people were nothing but pure.
He also points out in the analysis of Western systems that in the West:
It was called a democracy, but it was capitalist, not a democracy; it is today. This is not my claim. I do not quote from such a fanatical Muslim writer; I quote from Westerners themselves. Today in Western countries and in the United States itself, what is called democracy and elections is the form of elections. In essence, it is the sovereignty of capital. (Statements in the sermons of Friday prayers in Tehran, 12 May 2000)
In contrast to these governments, where they want to provide an explanation of the people’s government in its entirety and truth, they explain the rule of the Prophet and says:
Imam al-Mahdi’s future government promises spiritualism, a popular government by all means. What do people mean? That is, it relies on people’s beliefs, wills and arms. Imam al-Mahdi does not only fill the world with justice; Imam al-Mahdi is one of the faithful and reliant people who establish the building of divine justice throughout the world and form a popular government; but this popular government, with the governments claiming to be popular, has put democracy and democracy on it. It is the old dictatorships that have worn new clothes, the dictatorships of groups. If there is competition, there is competition between groups, and people are doing nothing. A group seizes power and, in the shadow of the political power that gives it all the power in the country and exploits it, collects wealth and money and capital in its favour. The way to regain power is to consume. The democracies of today’s world are based on false propaganda and enchanting eyes and hearts. Today in the world wherever the slogan of democracy, you see the advertising for presidential candidates or members of parliament what they work! Spend money. Democracy in the paws of money is captured.
Imam al-Mahdi’s democracy – that is, religious democracy is completely different in this way. (Statements at the meeting of different groups of people on the occasion of 15 Sha’ban in Tehran Mosalla 22 October 2002)
Distinction in Popular Revolutions
But in answer to the second question (concerning the fruits of the popular revolutions), it must be said that if a nation is truly and fully believed, it has many works and blessings; identifying and pursuing the enemy, drawing a glimpse of a desirable future and not compromising with the enemy. The revolution may be delayed in a popular movement, but far from superficiality and instability.
The word tayyibah is an example of the word of God who said: “Have you not considered how God presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky? In such revolutions, principles and values and goals, not in the pre-made manifestos of groups and parties, but the minds and hearts of the people present on the scene, are written and consolidated in the form of their slogans and behaviours. (Statements at the International Conference on Islamic Awakening, 17 September 2011)
On this basis, the real presence of the people can be considered as an elixir whereby a nation can achieve all its desires and overcome all its problems. Thus, the field element of a current and incident is one of the most important pillars of analysis in the ontology of that revolution.
Conflicting and Disturbing Factors with the Revolution
Because “wherever there is more awakening, the enemies of humanity feel more threatened, so they become more hostile”; (Statement during a meeting with government officials, 10 July 2010) And Islamic Awakening as the Supreme Leader:
It has now undergone a major transformation among the nations of this region and has produced uprisings and revolutions that were never accounted for by the dominant regional and international demons; huge uprisings that have destroyed the fences of tyranny and arrogance and overpowered their guard. (Remarks at the International Conference on Islamic Awakening, 17 September 2011)
Therefore, the plan of the enemies should not be ignored; therefore, in the final section, and in order to understand as much as possible, the conflicting factors must be well identified and their policies analyzed.
In the first place, we must admit that if there is to be an awakening that is in conflict with the pervasive identities and pervasive policies of many years of arrogant powers, they will not remain silent and rise to the challenge. And in the meantime, we will definitely see a tough battle ahead of us. This is not new, of course, but according to the Supreme Leader:
“It is clear that socialization and civilization, one of the greatest goals of Islam – is not possible without hostility. At the beginning of Islam, it was also hostile to the formation of the Islamic system and society; today is the same. Today in the Muslim world, Muslim nations find themselves in the spirit of Islam and feel dignity for Islam. Islamic Awakening is the truth that has come, whether the enemies of the Islamic ummah want it or not.” (Statement of the Supreme Leader of the Islamic Revolution in a meeting with government officials, 24 September 2003)
Of course, it doesn’t seem too difficult to grasp this, because wherever the truth happens, the vicious and evil flow of science is also working against it in order to eradicate it; unaware of Imam Ali’s admonition that “for the sake of a right, a steady state, and for a falsehood, the fleeting is fleeting” (Tamimi Emadi, 1979: 544)
The Main Enemy
After acknowledging that the existence of an enemy and a serious struggle to achieve the desired goals in these revolutions, the question is who are the main enemies of these uprisings?
To answer this question, we must identify the main enemy of the Islamic Republic as the model and leader of these revolutions. The Supreme Leader of the Islamic Revolution says:
The enemy of the Islamic Republic of Iran, the network of arrogant powers, not only the American government is the collection of the leaders of the economic power of the cruel world today, and the government; in the same countries known as democracy, they are based in the United States itself and in some other countries that are linked to the Zionist network. Governments associated with the powerful and arrogant powers of the world see their own interests at stake in the Islamic movement and Islamic Awakening; the enemy, they are. (Statement in a meeting with the people of Kazeroun, 5 May 2008)
To further clarify what he means by the arrogant powers, they need to pay attention to this formulation:
The term “arrogant powers” refers to the intertwined network of oil cartels and the global armistice and Zionism and their affiliated governments, with the danger felt by the awakening of the Islamic ummah, in an aggressive attempt. It represents the political, propaganda, military and terrorist aspects of the invasion. Today, the behaviour and speech of the United States military and the Zionist regime are clearly visible. (Message to the pilgrims to Baytullah al-Haram at the time of the Hajj, 7 February 2003)
Cause of Hostilities
Naturally, anyone who engages in conflict has felt in many ways at the cost of this struggle, and without these reasons, the struggle and the interference are meaningless.
In the meantime, the recent fighting and hostilities are no exception to the most important of them:
- Animosity to Islam and its teachings
- Paying attention to the widespread fruits of this awakening and conflict of interest
- The resistance of the people and surprising the enemies
Conclusion
From what has passed, it can be concluded that the nature of the Islamic Revolution is quite popular and, because of the victim factors (as the first element of the Analysis), we see that the people and the system that is like a pattern in front of the currents. All are Islamic; on the other hand, when we look at the slogans and goals of this revolution, we find Islam’s strongest demands on Islam and Islamic teachings. When we examine the other elements of analysis, that is, the field element, we find that the people are the most central and foremost proponents of these revolutions; finally, when we look at the factors that are in conflict with these revolutions, we find that Islam and the Islamism of these revolutions are one of the most important antagonists. So, as a final word, we must say that the nature of these revolutions must be considered as “Islamic” and “popular.”
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