IRAN’S ISLAMIC REVOLUTION AND POLITICAL ISLAM[1]

Dr. Mohammad-Baqer Khorramshad[2]

Almost thirty years after the establishment of Iran’s Islamic Revolution, until now, thousands of books and essays have been written in regards to this revolution. However, only a small number of those books and essays have offered a specific definition of this revolution. These writings have paid heed to a lot of dimensions of this revolution including its features, bases, importance, procedure and results. Nonetheless, most of them have not illustrated the exact definition of this phenomenon and what happened and all the things that are capable of being written and researched upon. Nevertheless, these several definitions that have been presented also have a wide range that can be categorized into different groups. Now, after a brief overview regarding some of these definitions, we shall offer our definition of Iran’s Islamic Revolution and we shall base our essay upon that.

In defining Iran’s Islamic Revolution, martyred professor Mortaza Motahhari, has analyzed it as a branch of the prophets’ revolutions and specifically the revolution of the advent of Islam and has defined it based on this framework. According to this definition, the revolution of the advent of Islam was not only a religious and Islamic Revolution but also a political, spiritual, social, economic and materialistic revolution at the same time; that is, freedom, independence, justice, lack of social discrimination and divisions within the social classes in the Islamic educational context. In reality, all the aspects mentioned above are found in Islam and the success of our movement (Iran’s Islamic Revolution) was achieved by the fact that we never only relied upon the spiritual factor but also included those two factors – materialistic (economic) and political – by Islamizing their contents. For instance, fighting and resistance which is accompanied by a deep sense of spirituality. On the other hand, the spirit of freedom is clearly evident in all Islamic legal laws. (Motahhari, 1980, Alif: 32)

Jalal ad-Din Farsi considers the Islamic Revolution of February 11, 1979, to be a social Islamic Revolution (Farsi, 1989-1990) or a monotheistic-Islamic Revolution (Farsi, 1993: 132-168) whereby in it, the concept of being social refers to (qualitative transformation in all social aspects) and monotheistic is a describes the particular quality that transforms the various aspects of society. (Farsi, 1989: 370). In this definition, Iran’s Islamic Revolution of February 11, 1979, is the renewal of the evolutionary revolution of Islam which happens concurrently with other revolutions within it: religious and moral revolution, political revolution, economic revolution, revolution in the national defence system, revolution in the social and individuals status and eventually a revolution in the manner of resolving internal and political disputes (Farsi, 1989: 370).

In defining the concept of the Islamic Revolution, Amid Zanjani states: “Iran’s Islamic Revolution is defined as the fundamental change in the overall structure of society, the political system according to the worldview and Islamic standards and values, the system of imamate and based on the knowledge and belief of people, the pioneering movement of the pious and righteous people and the violent uprising of the masses. (Amid Zanjani 1988: 21-22)

As it is evident, the above-mentioned definition has tried to define a special phenomenon named Iran’s Islamic Revolution from different perspectives. The approach of this research in presenting its definition of Iran’s Islamic Revolution will be a completely objective approach with a quick glance at the definition of ‘revolution.’ In other terms, from the fact that the phenomenon in question was a revolution and any revolution must at least have these six features in its definition; the presence of people, a specific ideology, a leader or leaders that guide the people, aiming to make a typically radical change, accompanied by violence and bloodshed and finally intensity and speed and the occurrence in a specified time. In this definition too, we have taken these six features into account in regards to the events of 1977 and 1979.

Therefore, by paying heed to the aforementioned points, it can be said that Iran’s Islamic Revolution is defined as a phenomenon that took place on January 9, 1978 (that began with a popular demonstration of people in the city of Qom, the religious capital of Iran, in protest of the insult by the Ettala’at newspaper to a religious Islamic leader, that is, Ayatollah Ruhollah Imam Khomeini. The bloody repression against these peaceful demonstrations by the Shah’s regime led to the popular protest in the form of forty-day commemorations of martyrs in different mosques in Iran and the carrying out of the popular demonstrations on a widespread scale. The leader of this popular and widespread movement and demonstrations was Imam Khomeini who enjoyed the support of the network of religious scholars and mosques in different parts of the country to organize the popular demonstrations across the country. The ideology that fostered this great popular movement was the religion of Islam and to be specific, the Shi’ah doctrine, which was later on referred to as political Islam.

By relying on this ideology and the leadership of Imam Khomeini, the simple move of the first protest demanding fundamental change took place and this change gradually happened and became evident in the course of the months of the revolution in the people holding the demonstrations in the cultural, intellectual, social, moral and ideological aspects. Transforming the political regime of Iran and the toppling of the Shah turned into one of the fundamental demands of the Iranians and this same matter led to a strong retaliation by the Shah’s regime and repression of the revolutionaries and the demonstrators. Concurrent with the peak of violence and bloodshed by the armed and security-law enforcement forces of the Shah’s regime, which left a lot of people dead, the participation of people in the demonstrations in their own revolutionary movement led to greater and deeper dimensions.

The reaction of the revolutionaries and the people participating in the million revolutionary demonstrations was peaceful and the increase in the number of the participants, frequency and extent of the demonstrations. At long last, this revolutionary movement based on the peaceful demonstrations, the ever-increasing, widespread and millions of participants in the demonstrations reached its epic on the day of Tasu’a and ‘Ashura of the year 1979. This was to such an extent that Imam Khomeini and the foreign observers analyzed these extensive demonstrations and as a referendum against the regime of the Shah. A short while after these demonstrations and eventually, due to the enormous pressure of these demonstrations in the popular revolution against their own monarchy, the Shah was compelled to flee Iran on January 17, 1979.

 

In a period less than a month after the departure of the Shah, after fifteen years away from the country and its people, on February 1, 1979, the exiled leader returned to the country and was received by millions of people in the streets. After ten days, that is, on, February 11, 1979, after three days of armed conflict with a small unit of the special forces of the royal guard, the popular revolution attained victory. The first evident impact of this revolutionary movement that took thirteen months was the change of the political regime of Iran from a monarchical one to a republican one and an Islamic republic. This revolution brought about great changes in the different aspects of politics, ideology, culture, social and economic aspects of Iranian society. Changes that were based on the Islamic ideology of this revolution.

 

Thus, the revolution that took place in 1978-1979, is a revolution known as Islam and for the sake of Islam. What promoted the major ambition of the people to go to the streets and hold on demonstrations regardless of the bloody conflicts for several months was the contradiction of the established regime with the Islamic principles, values and rules. What was also being sought to replace that with, was an Islamic society and government that would implement the Islamic principles, values, and goals. The cultural, social, economic and political demands like freedom, independence, peace, justice, security, health, chastity, honesty, spirituality and so on which are all called for under the Islamic society and government. Such demand and content for a revolution is that same thing which was later on and after a short while after the victory of the Islamic Revolution in Iran, referred to as political Islam.

Political Islam

Perhaps, the first point that must be considered in defining this term ‘political Islam’ is the date of the origin of this term. In searching for the term ‘political Islam’ in political terms, it is clearly evident that before the establishment of Iran’s Islamic Revolution, such terms did not exist. The role played by Islam and the Islamic ideology in the process of the Iranian revolution in the years 1978-1979, is the gradual prevalence of the political Islam term. In other terms, the same Islam that made its way into the political arena of Iran and by means of a great revolution, toppled the ruling regime of the Shah and replaced it with an Islamic one.

The utilization of the term ‘political Islam’ in the West in naming a movement in the Muslim world that has the ambition of bringing changes in the Islamic society by relying on the religion of Islam, is a matter that can be analyzed. Maybe, the reason why the West has categorized Islam into two groups of political Islam and non-political Islam is that in the view of the Western secularists and as a result of several centuries of secularism rule in the West, religion is supposed to be essentially non-political. The reason being that, in their ideological framework, the role played by religion is purely individual and not necessarily social. In other words, it plays the role of merely regulating the relationship of believers with God.

A relationship that happens in solitude and as a result, does not have a social aspect or it must not have one. In the West and today’s world, this phenomenon is that same thing which has been entitled ‘secularism or laicism.’ This is what is termed as the separation of religion from politics. It is the same intellectual commodity that dominates the western civilization which alongside hundreds of other ideological terms that is always seeking to issue sovereignty throughout the world.

What happened in Iran in the years 1978-1979 and consequently happened in the Muslim world, was a phenomenon that was just opposite to the data and trends that existed in the West. In other terms, a religion that conducted the social and political function; that is Islam. In a widespread popular revolution based on Islam in Iran, Islam was practically political and this political Islam was introduced to the world by means of the victory of this great revolution in the late twentieth century. It was in this manner that the term political Islam was coined. A term whose utilization marked the end of the sovereignty of secularism over the world or at least posed a new course that was completely opposite to secularism. Before this term became prominent, in naming what had happened in Iran and was also quickly spreading in the Muslim world, the West mostly used the terms ‘Islamic fundamentalism and Islamic radicalism.’ Later on, the term ‘political Islam’ managed to gradually replace these terms and other terms like Islamic revival, Islamic renaissance, Islamic awakening, Islamic movements and so on.

 Political Islam and Iran’s Islamic Revolution

 The phenomenon of Islamic awakening that began in the second half of the nineteenth century in the Muslim world and other titles like Islamic renaissance, Islamic revivalism, Islamic reformism that have been used to refer to it, has mostly become prominent under the title of Islamic movements. In other terms, the intellectual, ideological and cultural movement, quickly turned into one social, political, and even military movement and by extensive friendship from different sections of the Muslim community, formed the Islamic movements. A lot has been talked about in regards to why these movements or the reason behind this awakening. In one of these analyses, it has been stated: “The internal decline and internal retardation of the Western colonialism into the Islamic world and a widespread attack against the Muslim world in the last centuries were two major issues with intellectual-cultural, political-military and socio-economic effects and dimensions which prompted a reaction from the Muslims and different strata of the Muslim societies including the politicians, intellectuals, religious scholars and theoreticians. Following the developments in the Muslim world, the Muslims were trapped in poverty and misery, ignorance and inanition, oppression and despotism, corruption and destruction, slumber and negligence and eventually famine, helplessness and retardation. In such an internal situation, they were exposed to the Western attacks and entry of the new Western civilization which came in two faces; one face of knowledge, new ideology, industrialization and technology and the second face of political-military, colonialism and despoliation entered the Muslim world.” (Haeri, 1988: 123-126)

As the dynasty of this new Islamic-reform movement, Sayyid Jamal ad-Din Asadabadi, considers the pains of the Muslim society during that time to have stemmed from the tyranny of the rulers, ignorance of the Muslims, their lack of progress in knowledge and civilization, the influence of superstitious beliefs in Muslim mentality and distancing themselves from the genuine Islam, separation and division amongst the Muslims and the influence of the Western imperialism. (Motahhari, 1980, B: 21)

Likewise, the legacy that was left to cure these pains is: Firstly, Belief in the inherent ability of the Islamic religion to lead and empower Muslims. Secondly, fighting the spirit of submission to fate and predestination, seclusion and passivity. Thirdly, returning to the main sources of reference of Islamic ideology. Fourthly, rational interpretation of Islamic teachings and inviting Muslims towards seeking knowledge. Fifthly, fighting against imperialism is the first step in the course of the social and intellectual resurrection of the Muslims. (Enayat, 1991: 130)

This movement has spread far and wide in all Islamic societies and countries in a short period of time. It spread in Egypt through the efforts of Shaykh Muhammad Abduh, Hasan al-Banna and Sayyid Qutb, in Syria, through the efforts of Abd al-Rahman al-Kawakibi, in Pakistan, through the efforts of Muhammad Iqbal Lahori and Sayyid Abul-A’la Mawdudi, in Algeria, through the efforts of Emir Abdul-Qader, Abdul-Hamid ben Badis and Muhammad Bashir al-Ibrahimi, in Morocco, through the efforts of Muhammad ‘Allal al-Fasi, in Sudan, through the efforts of Mahdi as-Sudani, in Turkey, through the efforts of Mulla Sa’id Nursi, in Libya, through the efforts of Senussi, in Iraq, through the efforts of Muhammad-Baqir al-Sadr, in Lebanon, through the efforts of Imam Musa al-Sadr and in Iran, through the efforts of Ayatollah Kashani, Navvab Safavi, Dr. Ali Shariati, Mortaza Motahhari and Imam Khomeini.

The Islamic movements in all the Muslim societies and countries view Islam as the only way and means of solving the present disorder (humiliation and backwardness), launching a new plan and establishing a favourable society (Islamic society and government) and adhering to the common principles which they know can be summarized in the following cases:

1. Islam is an interconnected and complete religion whereby it is impossible to separate from it the matters concerning the world and hereafter and religion and politics. As a result, a continuous effort and persistence to establish an Islamic society with the help of an Islamic government that utilizes Islamic politics for administrating the society is necessary.
2. Believing in one global Islamic movement. However, before achieving that, it is necessary to create a model Islamic society or country based on the intellectual, cultural, economic and political system of Islam. A model country that after (its deployment) becomes the epitome for the other societies. Hasan al-Banna was seeking to establish this epitome in Egypt, Mawdudi in Pakistan and Imam Khomeini in Iran. That society would have become the most important and valuable in the Muslim world.
3. A movement against poverty in matters of economy, the constant effort against poverty, taking a serious stance against capitalism and unaccountable wealth with the aim of establishing social justice.
4. A serious opposition to materialistic ideology, both oriental (socialistic, communistic, Marxist) and Western (liberalism and capitalism) and in the meantime, accepting science, industrialization, development, technology and welfare.
5. Believing in the capability and competence of Islam in solving man’s needs in any place and time in the whole course of man’s history.
6. Believing in the necessity to return to the original Islam and acting according to the Noble Quran and the traditions of the Holy Prophet (s).
7. Making efforts to awake the Muslim nation (ummah) and popularizing as much as possible the movement for the sake of overcoming the oppressive rulers in the Muslim countries.
8. Believing in the necessity to fight the cultural, ideological and political war with the West and specifically the Western imperialism in all its aspects, dimensions and faces in the Muslim societies.
9. Believing in the necessity of Islamic unity and solidarity amongst the Muslim societies for the sake of achieving their national and international goals.
10.  Striving for systematic and accountable organizational work in all fields of culture, society, economy, politics and even military by constantly instilling the spirit of jihad, aggressiveness, resistance and martyrdom amongst the forces.

During the years of the second half of the twentieth century, the Islamic movements were almost present in all the Muslim societies and of course, with their different points of weaknesses and strengths, opportunities and threats. During these years, the Muslim Brotherhood had organized Islamic movements in the Arab countries with Egypt acting as the pivot. The Islamic community, with its headquarters in Pakistan, administered and guided the Islamic movement in the Indian Subcontinent and then Southeast Asia. Likewise, the Islamic movement of Iran in Iran and some societies in the region and the neighbouring countries.

Therefore, we see that what is named in Iran as an Islamic movement, is a part of a general movement in the Muslim world which are referred to as Islamic movements and of course, with their specific features and characteristics. The Shi’ah sect and the leadership of this movement in the hands of a Shi’ah religious leader, that is, Grand Ayatollah Imam Khomeini is one of these features.

The major point of weakness and threat to the Islamic movements during these years was their dispersion and a lack of solidarity in tactics and their inability in passing the present stage and remaining in the stage of striving for the sake of establishing the ‘Islamic society.’ The reason being that their efforts of several years for preparing the preliminaries and prerequisites for establishing an Islamic society have been blown away and destroyed by the sudden measures taken by the authoritarian governments and Western colonial rulers. They do not have any support and guarantee for the preservation of their cultural and social assets. They have severally lost their cultural and social resources for establishing an Islamic society. This is because the authoritarian governments and the West by means of their politics and measures wanted this to happen and they succeeded in achieving that.

The major point of strength and hope and also a chance which stood against the Islamic movements in these years, the unsuccessful experience and failure to solve the Western modernization and developments including the Eastern type (socialistic-Marxist) or Western-type (liberalist-capitalism) is that not only, did they not manage to improve and rectify their status during the years after their independence (the years after World War II). Rather, due to proceeding with those solutions, the cultural, economic, social and political construction of the Muslim communities practically suffered disintegration and double crisis. Apart from this, the nationalist solutions (the end of Pan-Arabism, Pan-Turkism, Pan-Iranism, etc.) did not practically succeed at all.

During these years, designing the plan ‘the third way’ and talking about executing a new plan was an exceptional opportunity in standing against the Islamic movements in order to be a real example of this third way and this new plan.

It was at this time that the Islamic movement of Iran as a part of the existing Islamic movements, by turning into a revolution, seized the opportunity in favour of the Islamic movements and by getting ahead of the other Islamic movements, it ended the current stalemate. Even though the Islamic movement as a whole was supported by the Islamic Movement of Iran and that one too, as a support, was a resource of the Islamic Revolution practically led to a leap in the Islamic movements. A leap that impacted an extraordinary rise and advancement in the Islamic movements and enabled them to enter into the new stage ‘political Islam.’ The stage of Islam in the revolution (Islamic Revolution) and specifically, Islam in government (Islamic government).

Consequently, in the second half of the twentieth century, and especially with the establishment of Iran’s Islamic Revolution, the Muslim awakening which turned into a movement of the people, threatened all the political regimes in the Arab-Muslim world. This is because it was a genuine appeal that originated in the Arab-Islamic societies. One of the distinctions of the Islamic movements is that the different social classes returned to the heritage and ideology of Islam. This same thing that is considered to be one of the major foundations of Westernism in the Arab-Muslim world caused it to retreat. Likewise, Westernism over the course of more than one century used to form a small percentage of the Arab-Muslim world. This is while the vast majority of these communities viewed their awakening in the Islamic movements. Just like a snowball, the Islamic movements too used to grow on a daily basis due to the Muslim awakening.

Owing to this reason, nationalism, laicism, socialism and other orientations view themselves against flooding stream whereby most of their signs and features have become evident and any ideology that stands in their way is destroyed. Racism in the Arab-Muslim world has used the ideology of Western racism while Islamism emerged strongly in response to the Arab cultural aggression that represented Western thinking. As a result of defeating the western ideology in transforming the Arab-Muslim world, Islamism emerged with the preservation of Islamic authenticity. For this purpose, a movement emerged that revealed the true identity that manifested the reality of civilization-culture to the Arab-Muslim world. It also emphasized that attaining the position of development without losing the Islamic identity and without imitating the Western ideology which has its own hindrances and problems, is a possible matter. The observer of the Arab Islamic situation has no choice other than to confess that the future belongs to the Islamic ideology and it will come as the main goal. The major issue is neither the victory nor defeat of the Islamic movement. Rather, it is how to establish Islamism in the Muslim world. (Abu al-Nasr 1999: 78-79)

According to Fadhil Abu al-Nasr, a Lebanese Christian writer, today, Islamism is an Islamic view of life, existence and man and it has all the features and benefits. Benefits that it must have in order to be the place of focus for all the Muslims and people of the world. (Abu al-Nasr 1999: 119)

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