The nature of Iranian Revolution and its Foundation

To understand the nature of Khomeini’s Revolution, it is essential to know, at the very outset, that it is not like the right or wrong, good or bad, radical change sin the government, and the upheavals that take place in one country or the other, particularly in Islamic countries which are due to political differences to simply lust for power or some other factors, grounds and reasons. Khomeini’s Revolution is based totally on the foundation of Shi’ite religion i.e., upon its doctrines of Imamate, Ghalbat-e-Kubra (Major Absence) of Imam-I-Akhiruzzaman (the Imam of the Last Phase, Mehdi-I-Muntazar – the Awaited Mehdi) and during this Absence, the establishment of Wilayat-ul-Faqih (the rule of the Mujtahid).

Khomeini, basing his arguments on Shi’ite theological books, has discussed the last tenet given above in great detail in his book Wilayat-ul-Faqih Awil Hukumat-ul-Islamia. This book represents the religious and intellectual foundation of the Iranian Revolution. In order to understand it, it is essential to know what Shiaism stands for and what is the doctrine of Imamate. We will, therefore, acquaint the readers briefly with this concept here.

Brief account of belief in Imamate.

We will discuss the concept of Imamate from authentic basic Shi’ite books and the saying of Aimma-I-Masoomin (the Innocent Imams) or, so to speak, in their own words, later, at the appropriate place. At present, it will suffice to say that just as Ahle Sunnat and the whole Muslim community believe, that a Prophet or Messenger is not appointed or elected by the Ummat or community but ordained, by God, the Shias believe that after the Prophet, his successor, i.e. Caliph or Imam, too, is appointed by God Himself. Like the Prophets, the Imams, also, are innocent and to obey them, too, is obligatory. They are equal to the Last of the Prophets, Prophet Mohammad (Peace be upon him) in rank and position, but superior to all the other Prophets and Messengers. They are the religious and lawful heads of the Muslims in all affairs and they, alone, are entitled to rule not only over the entire Muslim community, but the whole world. Anyone else who rules, whether they are the Caliphs Abu Bakr, Omar and Usman of the first era, or the later caliphs, kings and rulers or representatives of the people in any age and clime are all usurpers, oppressors and Taghut (i.e., devils or wickedness personified). Only Innocent Imams nominated by God can rule, and no one else. This is the crux of the Shi’ite religion. Just as we hold that belief in Prophets is an essential condition of salvation, according to Shia religion, acceptance of Imamate of the Imams and their recognition as appointees of God and as the only rightful rulers is equally necessary for salvation. After the death of the Last Prophet (peace be upon him), till the end of the World, God has appointed, as they believe, twelve Mohammad (peace be upon him). The first Imam Hasan’s younger brother, Imam Hussain, and thereafter nine other persons among their descendants in successive order. Every Imam was in his time the Imam and Caliph and the spiritual and temporal head and ruler of the Ummat as appointed by God though he may not have actually ruled even for a day owing to the adversity of circumstances.

Eleven of the twelve Imams, i.e. from Hazrat Ali to Imam Hasan Askari died according to God’s law of life and death. The eleventh Imam, Hasan Askari, died about eleven hundred and forty years ago, i.e., in 260 A.H. It is the belief of Shais, and a fundamental and crucial belief, that he had a son who mysteriously disappeared in his young age and hid himself in a cave of Surra man Raa. Now, till the Last Day, he is the Imam and ruler of the world, and the only rightful religious and temporal ruler on the earth.

The Shias, also, believe that for some years after his disappearance and hiding in the cave, he used to be visited by his secret emissaries who brought to him letters and petitions of the Shias and carried back his replies. This lasted for a few years and this period is styled in Shia books as Ghaibat-e-Sughra (the Minor Absence). After it, the visit by his confidants and emissaries, also, ended and there remained no possibility of any communication with him. Now, eleven hundred years have passed on it. He lives in concealment in the same way, but will emerge at the appropriate time from the cave. The period from Lesser Concealment till his re-appearance is termed by Shias as Ghaibat-e-Kubra (Major Absence).

It should be borne in mind that, according to Shias, this belief in Imamate is as fundamental to faith as belief in the Unity of God, Apostleship and the Hereafter. Those who do not believe in it are similar to the deniers of the Unit of God. Apostleship and the Hereafter, and, like them, they too will end up in Hell. As stated earlier, we are not discussing, at present, this extra-ordinary and strange belief in detail and in the light of Shi’ite books and sayings of Imams. It has been briefly mentioned here only because it is impossible to understand Khomeini’s Revolution without it. We have not offered any criticism of these doctrines and confined our study only to the narration of what is the admitted creed of the Shias and contained in their fundamental books and saying s of the Imams.

Khomeini’s Al-Hukumut-ul-Islamia:

As we have stated earlier, Khomeini’s Al-Hukumat-ul-Islamia, consisting of about 150 pages forms the religious and intellectual base of the Iranian Revolution. In it, Khomeini has tried to establish that during the period of Ghaibat-e-Kubra (Major Absence) of the Twelfth Imam(the awaited Mehdi) which has already continued for over a thousand years, and in his own words, may further continue for thousands of years, it is the right, duty and religious obligation of Fuqaha (i.e. Shia Mujtahids – religious directors) that as vicegerents or deputies of Imam-I-Gha’ib (the Absent Imam) they should endeavour to take over the reins of the government and if a competent person from among them rises to led the struggle then in all social mattes and in all matters relating to government, it is the bounden duty of all the other Mujtahids to obey him just as they would obey the Imam, or rather, the Prophet.

On pages 26 of this book, Khomeini writes: "A thousand years have elapsed since the disappearance of our Imam Mehdi and thousands of years may yet pass before expedience demands his appearance and, he may come (out)?".

One page 49, it reads: "When a Mujtahid who is just and learned stands up for the establishment and organization of the government, he will enjoy all the rights in the affairs of the society that were enjoyed by the Prophet, and it will be the duty of the people to listen and obey (him) and this Faqih-and-Mujtahid ruler will hold the supreme power in the government and the management and control of social and political affairs of the people in the same way as the Prophet and Hazrat Ali (used to do)".

Again, on page 75, the writes: "The Fuqaha (Mujtahids) are after the innocent Imams and during the absence of the last Imam, the Wasi of the Last Prophet (i.e. designated by the Prophet himself to be his successors) and they are conferred with the responsibility of transacting all the business and carrying out all the affairs with which the Imams were entrusted.".

This is the spiritual and intellectual basis of Khomeini’s Revolution and his position is not like that of any other revolutionary leader or head of State, but owing to the fundamental Shi’ite doctrine of Imamate and the Major Absence of the last Imam and the intervening institution of Wilayat-ul-Faqih till the reappearance of the latter, Khomeini is the representative of the Twelfth Imam and the nominee of the holy Prophet as his successor, and, as such, he is entitled to all loyalty and obedience that is due to the Prophet and the Imam, and all the steps he takes are in the same capacity.

As far as we know, he had made no effort to conceal his position and the logical consequence of it is that he should strive and endeavour to bring the entire Islamic World, or, rather the whole world under his rule and authority.

He has not minced words in saying in Al-Hukumat-ul-Islamia that on the basis of the theory of Wilayat-ul-Faqih only a Shia Faqih or Mujtahid can be the Imam and ruler of the Ummah who believe sin Imamate, in the presence of the Last Imam in the world and in Wilayat-ul-Faqih during all these eleven hundred years of the Major Absence of Imam Mehdi. Now, can there be any doubt that to call the Iranian Revolution a purely Islamic Revolution, and raise the slogan of "wholly an Islamic struggle, neither Sunni nor Shia", at meetings and conferences is a deception to which only those can fall a prey who have not cared to find out the truth about it.

We will leave, for the present, the discussion on Iranian Revolution and take-up the study of the personality and religious position of Khomeini as set forth by his own books.

To judge any movement or revolution it is essential to learn about the views and beliefs of its leader, and he, alone, can ignore it who sets no real value by faith, belief and considers power and government to be an end in itself.

Hardly fifty years ago, Allama Inayat Ullah Mashriqi and his Khaksar Movement were very much in the news in our own country. His call and viewpoint, also, were the same, i.e., the acquisition of political power and government was the sum and substance of Islam, and, thus, the ‘pious believer’s’ of our Age were in fact, the European nations who possessed power and authority. His voluminous book Tazkirah, which was his bible, laid down the philosophy of is movement. In it, an effort had been made to justify his viewpoint from the Quran. Those of us who had seen those times will remember how enthusiastically a particular section of the Muslim with a peculiar bent of mind had responded to Allama Mashriqi’s call.

The presence of such people in the Ummah should serve as a grave warning to us.

"Our Lord! (they say), "Suffer not our hearts to swerve, once Thou hast shown us the path, and favour us with Thy Grace; verily Thou, Thou alone art the Bestower". (Q. III:8).