Imam Khomieni’s Power Bases(2)

Imam Khomeini began his movement against injustice and the tyranny of the Shah’s regime when he was still a relatively unknown figure among the general population, and at a time when the means of communication were not yet in place to spread his compelling and stirring speeches against the monarchy. Imam Khomeini, for a long period, neither published any treatise on Islamic rulings, nor took any other action to introduce himself as a Marja (religious authority). Most Iranians were followers of other religious authorities. Ayatollah Khamenei, the current Supreme Leader of the Islamic Revolution and a student of Imam Khomeini, has said in this regard: “When Imam Khomeini started his movement in 1962, people were deeply moved. People had been under pressure for many years. Some had become accustomed to the situation, and many were suffering. Imam Khomeini’s views and remarks touched their hearts. It should be noted that at the time when Imam Khomeini initiated the movement, he was not a well-known religious authority. Of course, he was highly esteemed among the scholars and elites of Qom, but not a well-known scholar among people. When he called on people, because his movement and its message were truthful, based on the demands of the people, and relied on Islam, it spread among people throughout the country, making him a popular figure. Imam Khomeini, who until 1962 was not that well-known, had reached a high position among people and his status reached such a level that thousands laid down their lives for his mission during the events of June 1963.”

The influence of Imam Khomeini, until assuming the leadership of the struggles against the tyrannical regime, was not limited to his personal characteristics alone. His method of struggle was one of the significant factors in the inclination of various sectors and classes of people to his movement and personality, and the acceptance of his leadership. This method of struggle was very simple and devoid of any political games. From the beginning, he sought to fulfill and implement Islamic teachings, rather than gain victory or realize his own and the others’ desires. Imam Khomeini used to say that we are merely acting in accordance with our divine and religious duty, whether we achieve victory or get killed, we are victorious in any case. Those who were accustomed to Machiavellian political methods and preferred to employ Western political tactics in their social activities and political equations found such a method of struggle unacceptable. It not only caused the elements affiliated with the regime to raise objections, but it also surprised his close associates and supporters. This is why Imam Khomeini neither created a party with organized structures, nor did he have a pre-determined plan. He solely relied on his own genius, charisma, and clear Islamic mottos and criteria, employing the necessary tactics to pursue his goals in establishing an ideal Islamic society. He possessed a special ability to make connections with different social classes and masses, which is rarely seen in others. He presented the most complex political and social issues in a very simple and understandable language, influencing all the believers and faithful individuals. He had a remarkable talent for reaching the depths of people’s hearts.

During the formation and expansion of the Islamic Revolution, which began with the scholars movement in 1961, various well-known political groups, personalities, and figures were active. Other movements had emerged over a fifteen-year period, all of which considered themselves worthy of leading the Iranian people’s movement. Some of them enjoyed the support of foreign elements and, via propaganda campaigns, emerged as rivals to the Islamic movement and Imam Khomeini. Nevertheless, gradually, the undisputed leadership of the Revolution took shape and was prominently embodied in Imam Khomeini. Undoubtedly, his position among the Islamic jurist, spiritual status and moral qualities played a role, but the emergence of this consensus among elites and the masses cannot be solely attributed to Max Weber’s theory of charismatic leadership; rather, factors such as the legitimacy and rationality of his political positions, honesty, steadfastness, presenting a vision for the future, his leadership style and the success of his strategic struggle, all contributed to the formation of this effective leadership. A realistic analysis of this gradual process demonstrates that the formation of the undisputed leadership of Imam Khomeini followed a completely logical and rational path.

In his book, “The Concept of Islamic Republic” Ayatollah Martyr Murtaza Mutahhari writes: “Analyzing the nature and content of the Revolution in Iran is not different from analyzing its leadership. In either case, the people’s own self-discovery is involved. How did Imam Khomeini’s leadership become accepted by all and sundry? This question must be asked, that considering the extent and coverage of opposition to him, in terms of ideologies and policies, few refused to acknowledge his leadership.

Why were people genuinely affected by his speeches? And, why do his statements have a far-reaching impact and elicit a simultaneous reaction? This too, in spite of his limited means and the vast capabilities of his opponents to suppress and/or falsify the impact of his words, as well as their threats of torture, death and destruction.

No doubt, Imam Khomeini’s humble and untiring spirit has been reflected in the popular struggle against oppression and the oppressors. His unflinching support of the oppressed has been as effectively reciprocated, too. Furthermore, his captivating and immense moral courage have exerted a redeeming and ennobling influence. Everyone knew that Imam Khomeini abhorred people who acted in bad faith or in a subversive manner. All these, and many other precious qualities of his, have been instrumental in the extensive recognition of his supreme leadership. Yet, the real basis of his leadership lies elsewhere.