Abstract
The inception of the Islamic Revolution of Iran had amazing influences on the Muslim countries in the world and specifically the Shi’ahs whereby one of these important countries is Yemen. The Shi’ahs of Yemen who ruled this country for more than one thousand years lost their power due to a coup led by Colonel al-Sallal with the support and incitement of Egypt in 1962. Nevertheless, it did not take long before the inception of the Islamic Revolution in Iran and its consequences led to the Shi’ahs of Yemen gradually come out of their geopolitical seclusion and with the outbreak of the popular awakening from 2011 in the Arab world known as the Islamic awakening, they again started to revive their power. By resorting to the two views of soft power and propagation by the descriptive-explanatory method, this article seeks to find out the influences that the Islamic Revolution of Iran had on the Shi’ah geopolitics of Yemen. The findings show that the inception of the Islamic Revolution of Iran led to the identification, self-awareness, development and upgrading the level of thinking and political insight and also the spread of Shi’ah activities with the aim of attaining political and social rights in the form of Shi’ah movements and parties in Yemen.
Introduction and elaboration of the matter
The inception of the Islamic Revolution led to amazing transitions in the world and specifically in the Muslim world. There is no doubt that this great feat has many consequences which have influenced Iran’s peripheral and semi-peripheral countries. One of the most vital semi-peripheral countries is Yemen. This country located south of the Arabian Peninsula enjoys a special and strategic location from a historical, cultural, geopolitical, geo-economical and geo-strategical perspective. Around thirty to thirty-five percent of the population of this country makes up the Zaydi Shi’ahs. The political, social and cultural life of this religious group in the course of different historical eras and under the influence of internal and external factors has always had many ups and downs. The Zaydi Shi’ahs of Yemen who used to rule this country for a very long period became pressurized by the ruling regime from the beginning of the 1960s onward. This was in such a manner that they lost a lot of their social and political rights. From the fact that Iran is considered to be the world’s Shi’ah centre and consequently, the Islamic Revolution first and foremost had its influence on the Shi’ahs before the other movements and groups. And since a significant population of the people of Yemen are Shi’ahs, it is, therefore, necessary to analyze the impacts of the Islamic Revolution on the Shi’ah geopolitics in Yemen. The reason being that through this means, all the potential present in the Islamic Revolution in the course of influencing the Shi’ah movements of Yemen will be scrutinized.
The victory of the Islamic Revolution of Iran created a spark of Islamic awakening amongst the Shi’ahs of Yemen including the Zaydi Shi’ahs and the movement of the Houthi movement of this country. Influenced by the victory of the Islamic Revolution, acquaintance with the personality and ideologies of the leader of the Islamic Revolution and also epitomizing his ideas, Martyr Husayn al-Houthi, the leader of this movement formed an Islamic resistant group in Yemen. By this means, he played a vital role in spreading the impacts of the Islamic Revolution of Iran amongst the Zaydi Shi’ahs of Yemen. Essentially, the greatest masterstroke of Martyr Husayn al-Houthi is his revolutionary analysis of the Shi’ah concepts by following the ideology of Imam Khomeyni whereby on one part, it used to culturally resist Saudi Arabia’s colonial influence in Yemen and the severe religious and political discrimination of the ruling regime of Yemen against the Shi’ahs. On the other part, it added a new loop to the chain of the Resistance Front in the region. Basically, the formation of the revolutionary group and obsession with Imam Khomeyni and being in line with the politics of the Islamic Republic of Iran alongside the border of Saudi Arabia; as the most important political ally of the United States in the region, was a warning to the United States especially from the fact that the biggest political objection of this group was the presence of the foreign military and the discriminatory politics against the Shi’ahs.
In this article, we aim to analyze the impacts of the Islamic Revolution of Iran on the Shi’ah geopolitics in Yemen by using the descriptive-explanatory method and utilizing documents and resources from the library and the internet. Therefore, by considering this aim, the main objective of this research is answering this question: “What influences did the inception of the Islamic Revolution of Iran had on the Shi’ah geopolitics of Yemen?” The hypothesis of this article is also based on this fact that: “The inception of the Islamic Revolution of Iran has led to the identification, self-awareness, development and upgrading the level of thinking and political insight and also the spread of Shi’ah activities with the aim of attaining political and social rights in the form of Shi’ah movements and parties in Yemen.” Therefore, the arrangement of this research in the course of examining the aforementioned hypothesis is in such a way that after presenting the theoretical framework in elaborating the Shi’ah geopolitics, we shall first and foremost analyze the geographical dispersion of the Shi’ahs of this country and the population of the Shi’ah areas of this country. We shall then deal with the impacts of the Islamic Revolution of Iran on the Shi’ah geopolitics in Yemen with emphasis on the Islamic awakening and the re-identification.
It must be noted that the independent variable of this research, is the Islamic Revolution of Iran while the dependent variable is the Shi’ah geopolitics of Yemen. The later variable has also been discussed in four indexes which are as follows:
- Self-awareness and identification of the Shi’ahs.
- Forming and reinforcing the Shi’ah institutions.
- The political and emotional behaviour of the Shi’ahs.
- Enhancing the political participation of the Shi’ahs.
The population of the Shi’ahs in Yemen
Yemen is the most populous country in the Arabian Peninsula. Based on the last statistics (2014), it has a population of around 26 million people. More than 99% of the people of this country are Muslims. Even though there is no official and exact statistics regarding the percentage of the Shi’ah and Sunni community in this country, however, it can be stated that the Shi’ah population is 35% while that of the Sunni is 65% (Department of State Report for 2012: United States)
The Zaydi Shi’ah: The Zaydiyyah is one of the Shi’ah sects whose name comes from Zayd ibn ‘Ali. In regards to this sect, contrary to the Twelver Shi’ahs (Ithna’ Ashariyyah), the followers of this sect consider Zayd ibn ‘Ali as the fifth infallible Imam instead of his brother Muhammad al-Baqir (‘a). Nonetheless, in regards to the imamate of Amir al-Muminin ‘Ali (‘a), Hasan ibn ‘Ali, Husayn ibn ‘Ali and ‘Ali ibn al-Husayn (‘a), they share the same belief as other Shi’ahs. Thus, if we consider a Shi’ah to refer to the follower of Amir al-Muminin ‘Ali (‘a), then more than 35% of the 26 million population of Yemen is Shi’ahs whereby most of them are the Zaydis. It must be noted that there are no exact statistics concerning this matter. Some people believe that the population of the Zaydis in this country is around 55%.
The main centre of the Zaydi Shi’ahs of Yemen is Sa’adah province, and specifically the town of Huth. However, they are also found in provinces such as Ta’az, al-Jawf, Sana’a, Ibb, Dhamar, Amran, Marib, Hajjah, al-Mawhit and al-Hudaydah. Sa’adah is considered to be the centre for the Shi’ah movement of Ansarullah. This province borders Saudi Arabia and its distance to Sana’a is 243 km and constitutes about two and a half of Yemen’s area. (Dairat al-Ma’arif Islam: www.islampedia.ir)
The Shi’ah geopolitics of Yemen before the Islamic Revolution of Iran
Before the inception of the Islamic Revolution of Iran, the two countries of Yemen (South Yemen and North Yemen) were not given any consideration by the foreign policy of Iran, especially from the fact that South Yemen was considered to be a member of the United Soviet Union (USSR). South Yemen was the only Muslim and Arab country that had opted for the Soviet model of socialism. (Ja’fari Validani, 1387, p. 28). The conditions of South Yemen led to laying the ground for the military occupation of the former Soviet Union in the Red Sea and the Gulf of Oman and the control over the strategic strait of Bab al-Mandeb and the quartering of the Western military and disruption of the Western commercial ships whereby this matter is counted as one of the matters of concern in the region during that period. Owing to this fact, in regard to South Yemen, the foreign policy of Iran during the sovereignty of the second Pahlavi dynasty was one with concern. Due to this, deputizing the United States and the West, Iran sent a part of its military to defend the king of Oman in Dhofar.
One of the most vital incidents which influenced the position of the Shi’ahs of Yemen before the inception of the Islamic Revolution of Iran is the coup of 1962 in North Yemen. In this year, Gamal Abdel Nasser deployed one hundred thousand Egyptian soldiers in this country and by means of the revolutionaries in Sana’a, they overthrew the Zaydis from power and handed it over to the laymen. This event seriously affected the position, political and social life of the Zaydi Shi’ahs who had been in power for over eleven centuries in Yemen. The reason is that from this time onwards, the Wahhabis of Yemen who although constituted a small population of the people of Yemen were however freer to conduct their activities. By means of occupying vital political posts, they have cemented their own positions in this country and thus managed to impose a lot of social and political pressure upon the Shi’ahs.
During this period, most of the government posts were taken from the Shi’ahs and especially the Zaydis. From this time onwards, they had no rights whatsoever to have any political participation in the government. Likewise, they could also not take the high positions in the executive branch, judiciary and military. In regards to the religious pressure, all the Zaydi religious rites were totally burned by the new Wahhabi government. They burned the activities of all the religious schools and their scholars were either killed or arrested.
The Zaydi Shi’ahs of Yemen have a special affection towards the holy progeny (Ahl al-Bayt (‘a)) and their religious rites are always accompanied by remembering and praising this holy progeny (‘a). Nonetheless, in 1962, when the new regime came into power by means of a coup, the massacre of the Shi’ahs and their scholars, changed most of the cultural affairs affiliated to the holy progeny (‘a) that had been practiced for millennia. For instance, before the coup, during the funeral rites, people used to mention the holy progeny (‘a) from the start until the end. However, the new regime prohibited this matter. (al Imad, 1387, p. 20). The publication of books such as Nahj al-Balaghah and Sahifah as-Sajjaddiyah was prohibited and these books were all taken away from all the libraries. Likewise, all the textbooks and reference books for traditions that had mentioned the names of the Holy Prophet’s progeny (‘a) were completely destroyed. As for the people that used to teach these types of books, the government imposed heavy penalties upon them.
In dealing with the Shi’ahs, the ruling regime in Yemen acted according to the following three strategies:
1- Forming a relationship and friendship with some of the powerful tribes that weren’t Shi’ahs.
2- Developing the armed forces and empowering security institutions.
3- Acquiring the support of the powerful nations in the region like Saudi Arabia and internationally like the USA.
The above three strategies were utilized and emphasized more than ever during the three decades that Ali Abdullah Saleh was in power. In reality, from the beginning of the inception of the republic system in Yemen, the view of the central government in regards to the religious sects and tribes in Yemen was not the same. This matter led to a kind of tangible discrimination being applied in relation to some tribes and religious sects. (Musawi, 1388: www.hamshahrionline.ir)
By paying heed to the matters mentioned above, it becomes clear that the situation and position of the Shi’ahs of Yemen and their conditions during the two decades leading to the victory of the Islamic Revolution of Iran was extremely bad and had placed them in a course of severe limitation and destruction.
The Shi’ah geopolitics of Yemen after the Islamic Revolution of Iran
After the victory of the Islamic Revolution of Iran, we have witnessed a change in the orientation of foreign policy of North and South Yemen in regards to Iran. It must be noted that North Yemen was among the first countries to officially recognize Iran as an Islamic Republic on 14th February 1979 (25th Bahman, 1357). It also formed a delegation of fifteen people made up of political and religious personalities under the leadership of the Deputy Prime Minister that went to Iran. On 21st February 1979 (2nd Esfand, 1357), the ambassador of this country (North Yemen) went to visit Imam Khomeyni and brought him a copy of the Noble Qur’an from Ali Abdullah Saleh. Likewise, during the celebration to commemorate the first anniversary of the victory of the Islamic Revolution of Iran, a delegation from North Yemen led by Qadhi Abdullah Shami, one of the celebrated scholars and a member of the Yemeni council, came to Tehran.
Nonetheless, with the beginning of the imposed war, North Yemen, under the leadership of Ali Abdullah Saleh, stood with the Persian Gulf States and South Yemen, under the leadership of Ali Nasir Muhammad, stood with the Islamic Republic of Iran. In the beginning, North Yemen manifested itself as a supporter of the Islamic Revolution. However, by considering the close relationship it had with the royalist Arab countries, it adopted a conservative approach and supported Iraq during the imposed war and even sent its soldiers to help Iraq in the course of the imposed war. On the other side, for the sake of showing its good intention after the victory of the Islamic Revolution of Iran, by means of the Popular Front for the Liberation of Oman, South Yemen freed an Iranian pilot who had been arrested due to his plane falling in the Dhofar border in 1967. Finally, in February 1979 (Esfand, 1357), during the issuance of a joint declaration, the establishment of a political relationship between the two countries was announced. (Amir Dehi, 1389, p. 129)
In May 1990, the two countries of Yemen became unified and after this unification, the relationship between Iran and Yemen had ups and downs. After the unification of these two countries, the Islamic Republic of Iran signed different cultural, scientific and educational agreements with Yemen and executed them.
After the inception of the Islamic Revolution of Iran, religion exerted its influence on the political and cultural society of Yemen. Although the people of Yemen adhered to the individual Islamic laws from the time they accepted Islam, however, from the beginning of the victory of the Islamic Revolution and with the influence of the Shi’ah religious teachings in Yemen, the society of this country and specifically the Zaydis, were influenced by these teachings.
Indeed, the victory of the Islamic Revolution of Iran created a spark of Islamic awakening amongst the Shi’ahs of Yemen including the Zaydi Shi’ahs and the movement of the Houthi movement of this country. People from Yemen were among the first groups of people to come to Iran and visit Imam Khomeyni after the victory of the Islamic Revolution. Amongst these people, we can point at Husayn Badruddin al-Houthi. He was one of the people that loved and supported the Islamic Revolution, Imam Khomeyni and the Islamic Republic system of Iran. In 1990, he travelled to Iran and stayed for one year to do research and get acquainted with the religious scholars in the Islamic Seminary of Qom. (Dagshi in: www.rasekhoon.net). Under the influence of the Islamic Revolution of Iran, acquaintance with the personality and ideologies of the leader of the Islamic Revolution and also following his ideologies, martyr Husayn al-Houthi, the leader of the Houthi movement in Yemen, formed a Resistance Front in his country and spread an awakening that was influenced by Islamic ideologies.
His greatest masterstroke is his revolutionary analysis of the Shi’ah concepts by following the ideology of Imam Khomeyni whereby on one part, it used to culturally resist Saudi Arabia’s colonial influence in Yemen and the severe religious and political discrimination of the ruling regime of Yemen against the Shi’ahs. On the other part, it added a new loop to the chain of the Resistance Front in the region. Basically, the formation of the revolutionary group influenced by the political ideologies of Imam Khomeyni and the Islamic Republic next to the borders of the most important ally of the United States in the Middle East Region (that is Saudi Arabia), was a warning to the United States especially from the fact that the biggest political objection of this group was the foreign military presence and the discriminatory politics against the Shi’ahs. (Bayat, 1390, p. 5)
By considering the aforesaid matters, after the victory of the Islamic Revolution of Iran, the Islamic Republic of Iran focused on influencing and supporting the Shi’ahs especially the Shi’ah movements of Yemen. After the victory of the Islamic Revolution of Iran, the Shi’ahs were considered to be a geopolitical factor or to put it differently, from that time onwards, the Shi’ahs have gained geopolitical weight (political and geographical power). On account of this matter, by geopolitically examining the affairs of Iran and Shi’ism, it becomes clear that any event that happens in Iran – as a centre and a focus of Shi’ism in the world – will influence the other Shi’ah communities in the surroundings. The inception of the Islamic Revolution of Iran – which happened in the centre of Shi’ism in the world - at least influenced the Shi’ah community in the following four ways:
The first way: A renewed self-awareness and identification of the Shi’ahs.
The second way: Forming or reinforcing the Shi’ah institutions and parties.
The third way: The political and emotional behaviour of the Shi’ahs.
The fourth way: Participation in the political structures of countries.
Based on the aforementioned matters, and considering that the main aim of this research is studying the impacts of the Islamic Revolution of Iran on the Shi’ah geopolitics in Yemen, we shall thus discuss the influence of the Islamic Revolution on the Shi’ahs of Yemen at least based on the four ways; self-identification, forming and reinforcing the Shi’ah institutions and parties, political and emotional behaviour and participation in the political structure of Yemen.
A renewed self-awareness and identification of the Shi’ahs in Yemen
The Shi’ahs in Yemen have a long historical identity. In the meantime, the Zaydi Shi’ahs have the highest position regarding identity since they have ruled Yemen for over a thousand years and enjoyed significant powers during those years. What led this power and glory to be taken away from them and finally their government to be overthrown, was the republican revolution in Sana’a with the help of Egypt. During this coup which took place in 1962, the Zaydi regime was overthrown and the Wahhabis too, immediately cemented their place in this country to an extent that they even managed to attract some Zaydis to their side.[8] On top of this, during this year, a great number of the Zaydi scholars were either arrested or assassinated. With the migration of many Zaydi scholars from this region, the Zaydi Shi’ahs also became secluded.
After the end of the tumult and violence of the coup of 1962 and gradually during the following years, the Zaydi Shi’ahs were granted permission to conduct ideological and cultural activities in the Islamic Seminaries. Of course, this general feature was only meant for the Twelver Shi’ahs who in the course of history were mostly active in the ideological and cultural activities until the present time when Imam Khomeyni presented the Shi’ahs again in the political arena by leading the Islamic Revolution of Iran and forming an Islamic system in Iran. In reality, the victory of the Islamic Revolution of Iran under the leadership of Imam Khomeyni led to the awareness and awakening of many Shi’ahs especially the Zaydi Shi’ahs of Yemen and specifically the younger generation. This is because it presented them with political awareness and more courage regarding their identity and right. This awareness was passed to the young generation by leaders who were deeply influenced by the Islamic Revolution and the ideologies of Imam Khomeyni. One of these leaders was Husayn al Houthi. He was among the Zaydi religious scholars in Yemen whereby during his life (until 2004), he dealt with the youths and endeavoured to create the spirit of awareness and awakening in them based on the following strategies:
1- Being a Shi’ah and establishing a great presence of Shi’ah principles in social life;
2- Reviewing the present situation;
3- Promulgating the ideologies of Imam Khomeyni and the Islamic Revolution of Iran in matters related to the standing in opposition to the United States and Israel.
Consequently, the Islamic Revolution and the wave of seeking right that had been formed from the big movement of the people of Iran along with the historical, religious and cultural ties, led to the Zaydis and their leaders to feel that they can revive their glorious past. Creating awareness and the resistance by the Zaydi scholars in the past decades created the grounds for the formation of the ‘Shabab al-Muminin’ (believing youths) movement in 1990 which also came at a time of the unification of the two Yemen countries. The Zaydis dealt with the youths of Yemen and nurtured them. They had two seasons for propagation (Ramadhan and Muharram) whereby they used to visit different provinces of Yemen to conduct their propagation.
On this account, Husayn Badruddin al-Houthi formed the Shabab al-Muminin movement whereby they taught the Zaydi youths the ideologies, beliefs and politics of this movement. This movement conducted its activities by dealing with the Zaydi youths from 1990 until 2004 to create a conducive ground amongst the youths for the acceptance of the Zaydiyyah sect. In a period between 1982 up to 2011, the population of the Houthis has grown from two hundred to tens of thousands of people who are trained in ideology. (Za’afarani: www.tebyan.net)
Dr. Esam al-Emad, one of the former Wahhabi muftis who converted to Shi’ism, says: “After the victory of the Islamic Revolution and the events after that, the number of the Shi’ahs in Yemen has immensely increased. Some have converted to Shi’ism due to the book of Tijani Samawi[9], Sayyid Sharafuddin while some by means of watching the Shi’ah satellite channels had the successful opportunity or ability to know Shi’ism.”[10] (www.old.mouood.org). Likewise, in another place, he says: “I confess that if the Islamic Revolution had not happened, the Zaydi sect in Yemen would have been abolished. This is because of the promotional offence from Egypt and other Arab countries and the television films based on the notion that the Arabs are Sunnis and Arab nationalism took place on a wider scale. All these led to these 6.5 million Zaydis to outwardly appear as Zaydis. With the inception of the Islamic Revolution of Iran and the distribution of the Shi’ah books in Yemen, the Zaydis returned to their Zaydi sect.”.
He goes ahead by saying: “Before the victory of the Islamic Revolution of Iran the level of religious awareness of the Shi’ahs in Yemen was so low to an extent that the people were not even aware of Ghadir and ‘Ashura events and were only considered to be Shi’ahs by birth. Presently, apart from having the full knowledge regarding their religion, the Zaydi Shi’ahs and the Twelver Shi’ahs gather in different places to celebrate the day of Ghadir and their distinguished scholars give sermons on that day. They elaborate to the people the issue regarding the guardianship of Amir al-Muminin ‘Ali (‘a), distribute fruits and cookies and also dramatize these events.” (A dialogue with Dr. Asam Amad, 1387 on the site: www.hawzah.net)
Several educational centres in Yemen are affiliated with Zaydi Shi’ahs that are busy conducting cultural and educational activities, for instance, al-Badr al-Ilmi in Sana’a, al-Markaz as-Sayfi in Dhahiyan city and al-Thaqalayn in Sana’a. They also have journals and newspapers where they propagate their Zaydi beliefs. (Ja’fariyan, 1388, p. 466). Likewise, the Shi’ah institutions and centres in this country are active and have produced many articles to defend the Ja’fari and Zaydi Shi’ahs, for example: “ar-Rabitah al-Ja’fariyah” and “Jami’yah ‘Ulama Ja’fariyyah”. Some sites also publish the oppression suffered by the Shi’ahs of Yemen like, ‘al-Minbar Net,’ (a forum for conducting the sessions the holy progeny (‘a)), al-Hadhramawt and Sa’adah online.[11](Islamic Revolution Document Center (IRDC), a special dialogue with Dr. Esam al-Emad, 1388)
One of the most significant factors that influenced the emergence of the awakening of the people of Yemen, was the press defending the Islamic Revolution. In this arena, the Arabic radio of the Islamic Republic of Iran was one of the most vital press that was accessible to the Shi’ahs in Yemen. During these years, as the silent audience to the voice of Iran, the Shi’ahs of Yemen faced complete cultural deprivation. Despite the lack of cultural resources like books and accessibility to the Shi’ah scholars, they still endeavoured to strengthen their religious roots. Husayn al Houthi used to recommend his followers to always follow the news and analysis of the al-Manar News channel. He conducted sessions at his own home and would watch al-Manar News channel together with the participants and would, later on, analyze and discuss the matters that they had watched.
In the last years (from 2011) the supporters of reviving the ideology of Zaydiyyah and Imamiyyah are very active in Yemen. In different ways and means, they are struggling to spread the Zaydiyyah and Imamiyyah sects in this country. Muhammad Mansur, one of the leaders of the Zaydis states: “If it was not the Islamic Revolution, the Zaydis would have been eradicated since all in all an Islamic government has come into place and we too are Shi’ahs. With the inception of a Shi’ah government, we have been revived and we have become hopeful again in our Shi’ah sect. If it was not for the Islamic Revolution, not even a single Zaydi would be in Yemen. Fortunately, those who led to the spread of the Twelver Shi’ism in Yemen were the Zaydis. Most of the people that have gone to Yemen for propagation have been greatly supported by the Zaydis. Not only have they supported them, but also granted them permission to construct their own schools and conduct their propagations. They even allowed their own children to become Shi’ahs. Likewise, in this area, Muhammad Zabarah, a Zaydi mufti believes that the real Shi’ism is in Qom.
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