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INTRODUCTION
If we go through the nature of the thought process of man we come across
two core domains, one is his intellect or wisdom and the second is the linking
process by which man overpowers the different schools of thought and being
secondary the linking process always had deep roots in culture and religion.
Man always had an urge to mold his life in an ocean of his wishes with his
wild intellect acting like strong waves directing his numerous ideologies to a
suitable end for a dramatic beginning. This so called urge is what we know
in the developing era as CHANGE or on a major platform inculcating major
disciplines to it as REVOLUTION.
Here it is a must mentioning aspect that change or a revolution must be
examined on two levels. A primary level according to me is the masses which
have the sheer need of it and Secondary level is the one which specifies the
individual whom is overburdened by the storm of thoughts which make the
Now if I correlate my discussion with the history of the most controversial
Islamic nation i.e. Iran a better understanding of revolution can be visualized.
Shifting through the pages of history it speaks that Iran underwent two major
interlinked revolutions during the last half of the 20th century. Here
constituting the secondary level of revolution the individuals who were
overburdened by the revolutionary task in Iran were Muhammad Reza Shah
with his WHITE REVOLUTION and Ayatollah Khomeini and Ali Sheriati with the
Iranian Revolution1.
Core question:
What was the role of Shia Islam in the Iranian revolution?
Secondary question:
What were the contributions of Ruhollah Khomeini in the Iranian revolution?
METHODOLOGY
The data has been gathered from the secondary sources such as articles, books and
online material from web. The data from these sources has been critically analyzed
to get the answer of the research question.
THEORETICAL FRAMEWORK
Marxist theory has been applied here to support the data. Marx can be
thought of as having offered two sets of ideas, the first of which we can
accept if we wish to, without accepting the second. Marx gave us a theory of
society, i.e., an explanation of how society works, of how and why history has
1 History Studies Volume 5 Issue 3Haziran/June 2013
way back with a British and American coup ousted Musaddag which was
interestingly supported by the Ulema.
Now it was the time for Shah put forth his views of how to rebuild Iran in a
way to resemble JAPAN and FRANCE in power and economy. And here took
birth the WHITE REVOLUTION in 1963 which was nothing but a mere
production of westernized minds and culture bringing with it a sheer insult to
the religion and customs of the inhabitants of Iran. On short figures this
revolution was a need of the age but didnt meet the long term
advancements. Satisfactorily the WHITE REVOLUTION presented the growth
of schools and hospitals with further land reforms and bringing the extension
of votes for women. Furthermore, there came the trend of privatization of
factories, forests nationalization and profit sharing for industrial workers3.
Though
the
WHITE
REVOLUTION
brought
quick
development
and
modernization within the Iranian society but Shah failed to cope up with a
sound and effective political system which out of his vision was primarily
dependent on religion as per the Iranian ideologies. The decline soon started
in the 60s when he ignored the multiparty system putting aside all the
religious factions. There was a huge opposition by the Ulemas. The Islamic
perspective of the Iranian society here can be considered a conclusion of this
downfall.
3 History studies Volume 5 Issue 3Haziran/June 2013, pg 35
So here we can establish a relation with regards to the rule in Iran that
without the Islamic ways of approach and the concept of guidance through
an Imam any other rule cannot anchor its roots specially a westernize one
which denies and insults the believes of the Shia Muslims of Iran and it was
the root cause which became the deteriorating factor of the downfall of the
WHITE REVOLUTION of Muhammad Reza Shah.
But Iran afterwards was in sheer need of a different concept which was
brought about by the Iranian Religious Leader Ayatollah Khomeini in the form
of the IRANIAN REVOLUTION assisted by the views of Ali Sheriati and others.
AYATOLLAH KHOMEINI AND THE IRANIAN REVOLUTION
Being one the greatest Religious and Political leaders of Iran Ayatollah
Ruhollah Khomeini was born on September 22, 1902 in the village of
Khomein in Iran. From the very beginning due his scholarly success his
brother sent him to the religious scholar Yazdi Hairi in the city of Arak in
1920. Ayatollah Khomeini committed all his efforts to furthering his own
religious studies there.
As a part of the teachings of his scholars including Yazdi Hairi and Ayatollah
Boroujerdi, Ayatollah Khomeini had in his mind that religion should not
involve itself with government affairs. So it was there that Muhammad Reza
Shah weakened the power of religious leaders and promoted a more
secularized country, there much of the most powerful religious leaders
remain silent and encouraged their followers to do the same. Ayatollah too
remaining silent but still aggressive enough started Islamic teachings instead
to bring any sort of change. With many of his publications on Islamic science
and doctrines he emerged as Marja e Taqlid (a person to be imitated) near to
the Iranian Shiites. From the 1960s observing the situation of Iran and the
insult created by Shahs new Iran to the religion Ayatollah started protesting
against him and a couple of times he was taken into custody for which many
of his followers emerged on streets protesting hard and common. And it was
what, was the beginning of the great IRANIAN REVOLUTION. But Ayatollah
Khomeini was asked by Shah to leave the country and he did. While his
return from Paris in 1979 and as a result of the immense protest against
Shah in the country the decline of Shah Rule took place and Ayatollah came
to be known as the supreme leader of Iran.
and western imperialists. It was also a part of Sheriatis teachings that Iran
can become modernize without getting westernize.
Here Sheriati presented various risk factors for Iran which included world and
cultural
imperialism,
international
Zionism,
colonialism,
exploitation,
CONCLUSION
There always cannot be a conclusion or end to anything as every end is
accountable for a perfect beginning but to wind up the matter we can surely
summarize the Iranian revolution with regards to the role of Shia Islam and
the part played by Ayatollah Khomeini. With regards to Shia Islam we can say
that it provided a sound pathway which led the Shiites to improve their life
and get modernized remaining under the hood of their faith. Furthermore,
Shia Islam provoked the sentiments of its Mujahidin in a manner that
formulated many ways to overthrow Shah out of the Iranian politics and
customs, the most important part of which was played by the Karbala factor
and the doctrine of Imamate. Secondly if we observe the struggle of
Ayatollah Khomeini we surely come to the fact that though there was an urge
in the Shiites to overpower their misery but it was he who practically
provided them a vision with which they achieved their objectives without any
compromise or in other words related to Ali Sheriati, Iranians got modernized
without getting westernize, preserving their religion and the mode of
guidance which is beneficial for them not only in this life but the life
hereafter.
References
1. BRITANNICA, E. 2012. Mohammad Reza Shah Pahlavi. In: MANSUR G.
ABDULLAH, A. M. C. (ed.) Mohammad Reza Shah Pahlavi: Article.
Chicago, USA: Encyclopedia Britannica.
2. ANSARI, A. M. 2001. The Myth of the White Revolution: Mohammad
Reza Shah,'Modernization' and the Consolidation of Power. Middle
Eastern Studies,
3. Bakhash, S. The Reign of The Ayatollahs: Iran and the Islamic
Revolution, Great Britain 1985.
4. H. Katpuzian, The Political Economy of Modern Iran, Despotism and
Postmodernism, 1926-1979,(Hong Kong: Macmillan, 1981)
5. http://www.revleft.com/vb/marxist-assumptions
t42518/index.html?
s=c552aca74cb15b25c54165140fb8845d&
6. GABRIEL, S. J. 2001. Class Analysis of the Iranian Revolution of 1979.
In: J.K. GIBSONGRAHAM, R. S. A. W. R. (ed.) Re/Preseting Class essay in
postmodern Marxism. Durham, NC: Duke University press.
7. History studies, Volume 5 Issue 3 Haziran/June 2013