Outline
Whereas the central dynamism of Islamic scholars is about instituting the Utopian Islamic nation, this paper endeavors to pursue the notions of Maudwi and Khomeinis’s Islamic State. The twentieth century underscores one of the unanticipated political events in the history of Iran. During this era in history, as of 1979, the Iranian Islamic Revolution was manifest under the auspices of Khomeini, who was inclined on the maxims the opposed the west, and its imperialistic government, (Edward C. and Ayatollah Khomeini, 2004:100-108).
The insurgency was an event beyond phantom, in accrual sense traditional causes of resurgence were not evident. Subjugated in war; deprived economically; farmer’s upheaval, as well as a discontented military. As such myriad average persons were associated (with respect to many scholars it happens to be one of the most populist resurgence in history with respect to one scholar. This conquered a government with containers of grease wealth at his discarding, protected by both a huge as well as a feared indemnity paraphernalia’s in addition to a colossal army that equipped with sophisticated tools.
A ruler ship that egalitarian experts—correspondents, bureaucrats, civil servant—would roughly certainly have voted least probable of any all through the world to be throw out. The resurgence advanced from strongly-worded open letters to the Shah by scholars calling for adherence to the constitution, (May 1977) to millions in the street as well as collective fiscal impairment from protests and rebellion. The 1979 Islamic revolution has been dubbed as the most contemporary insurgence where ideologies like nationalism as well as populism—took a back seat to pious practices; theocracy, (Edward C. and Ayatollah Khomeini, 2004:100-108).
Introduction
The modern Islamic civilization was founded by Al- Mauwdudi in 1941.He wrote many Islamic books which were later translated into forty languages. Then there was Khomeini an Iranian political and religious leader from 1900 to 1989. He confirmed Iran the first Islam republic in the world and was elected as the political and religious leader of Iran. Islamic laws were introduced across Iran and world at large.
An Islamic government must recognize the superiority of Islamic laws above all characteristics of political and religious systems. Civilization among the Muslims began in the dark ages during the fall of Rome and the barbarian hordes of Europe.Bagdad a Muslim city was the intellectual centre of the world in the 9th and 10th centaury that established Arabian nights through which the magnificence of the court of Harun al-Rashid became renowned in the West. They were able to control their status within the Muslim Empire by comparing themselves with the “People of the Book”, mentioned in the Qur’an as Sabians.The Sabians were identified with Mandeans who still exist today in Iraq.
As described by Muslim historians in the 11th centaury they are believed to be the ruminants of Jewish confinement who decide to remain behind in Babylon and able to practice a combination of both Judaism and Zoroastrianism religion. As a result various sects emerged that ended the unity of Muslim leading to division into Sunni and Shiah, Frantz Fanon’s (2004:20-28). In the 15th centaury was the turning point of the Muslim world.
With the subjugation of Byzantium in 1453 and the expansion of the Ottoman Empire, the basis of Muslim world there was no longer the doctrines of acceptance, pluralism and openness to discourse with other modern states, but a firmly conformist religious vision. In the modern talks of civilizations a major responsibilities is given to the Muslim countries in the east. Historically Muslim civilization was a constituent part of Mediterranean civilization. However, the escalation of the political responsibility of Islam from the 1967 Arab-Israeli war and the Iranian revolution in 1979 has made western nations to view Islam as a negative practice, (Edward C. and Ayatollah Khomeini, 2004:100-108).
The political thought and legacy of Khomeini
Khomeini was a senior Muslim cleric and a committed enemy to the earlier leader of Iran the Shah Muhammad Reza Pahlavi including his practices like secularism and Westernization. The repercussions of religion and political ideas in the 20th centaury in the Iranian revolution are the political thought and legacy of Khomeini. During his reign in Iran he declared Islamic jurists both political and religious leaders.
He also had a great impact in non-Muslim world particularly in the western culture that is believed to be the implicit face of Islam. During Khomeini leadership he believed that Muslim leaders belonged to Shia Imams who were appointed by a supreme power and had knowledge in the life, religion and governance. These leaders accepted shah, king and sultan who were in charge of defending Muslim territory and administering secular affairs.
The 20th centaury Iran revolution was one of the most spectacular political events because this was the time the Monarch (Westernizing Shah) was overthrown and his place taken up by Khomeini. Above all the revolution was the most dramatic because of;
- Inadequate customary basis of the revolution for instance there was a serious financial crisis (French revolution) and the peeved Russian military.
- The revolution involved many Iranians making it as one of the major revolution in the history of the world.
- It was able to overthrow another powerful regime that had barrels of oil, money, good security system and political experts.
- Called on everyone including the Shah to comply with the constitutions and even went a mile a head to paralyze the economy for one and a half years and affirmed to neutrality by the military general staff.
- It was also a revolution where nationalism took back seat as religion was in the limelight during the Khomeini reign, (Edward C. and Ayatollah Khomeini, 2004:100-108).
Khomeini had the ability to improvise; for instance, he was against the shah oppressing women only to get their number in his revolution that is he encouraged them to participate in his government through voting. In addition women could not be given position in the government as it was considered evil and a wrong doing in leadership. He also promised cleric temporary positions in his government but later gave them senior positions.
He advocated for human rights for instance, supported Universal Declaration of human rights before he took over power. Although, during his reign he took a firm line and did not allow for freedom of speech for example, he considered Islamic government significant and hence what affected the government in one way was a hindrance to Islamic culture. In 1990 after his death Iran adopted Cairo declaration on human rights that required law to follow the sharia that is there was no equality between men and women, laws that were against the prophets and did not consider the moral or ethical values. He fought for want he believed for instance, in 1962 law was passed to allow non Muslim women to participate in local government he tried very hard to stop it.
His government was adjusted each and every time that who should rule. Originally he acknowledged the customary Shia politics later on he recognized that Islamic jurists will ensure Islamic laws were adhered to. Such laws included pilgrimage, praying five times a day and fasting. In religious matters some scholars argued that Khomeini backed the pioneering of Islamic doctrine which helped in the management and administration of more than fifty million people. He believed in a just system and supreme government and also in Esmat (correctness in faith).Esmat could be attained through a Muslim preaching to the people and was essential as it assisted in protecting theological problems.
Khomeini made great efforts in instituting unity among the Ummah, as in reducing the gap between the Shiah and the Sunni by condemning the Caliphs who successed Ali a problem that caused much hostility between the two sects. Furthermore, he confirmed the Shia to pray behind the Imams from Sunni side. He had little interest in economics and mostly expressed aggravation to those who lamented about the decrease in standard of living.
On economic issues he considered the importance of Islamic laws and respect for private property on the other hand he made promises to the public about government intervention in the economy to help them in areas such as free water, electricity supply. However, he forcefully support the spread f Muslim all over the world and one of the major goals of the revolution was to launch Islamic culture world wide to substitute capitalism and communism, ( Edward C. and Ayatollah Khomeini, 2004:100-108).
The consequences of the revolutions were many for instance; the world oil reserve had been changed to an anti-Western state and even Khomeini supported the attack of the US embassy and 444 days hostage of its staff. In addition there were bombings, assassination, rebellions and kidnapping including; Taking over Mecca for two weeks by a messianic and death of many Saudi sergeants. Mecca is an Islam holy mosque. During the military review the pro-American Egyptian president was machine gunned by his own soldiers.
The city of Syria was brought down and approximately 10,000 to 25,000 people lost their lives. Peace troops also lost their lives during the bombing of American embassy and American barracks in Beirut. Years later no other Muslim countries want to follow what happened in Iran during the revolution. Even the Islamic republic has not been able to meet self-reliance and poverty alleviation strategies.However, the revolution still lives on and it can be felt in Middle east even though its supporters are not in power they can still finance Islamists in Lebanon, Iraq and Palestine.
As far as the issue of martyrdom, this can happen either through death or purposely. Even though the idea of martyrdom has been celebrated in the Islam culture and they were even promised a place in heave as indicated in the Qur’an (Q3:169-171).However, Khomeini did not see its significance in fact The young Iranians Shia who became martyrs during the Iraq and Iran war he regarded it as a God sent gift or an important outlet. Whilst martyrdom did not triumph for Iran during the Iran and Iraq war, it did not go further to Lebanon where it triumphed for Hezbollah during the bombings of US and French peace keepers and about 600 of them were killed.
Khomeini believed that man was created by Allah to face destitution and be prayerful and not to have fun. Any Islamic administration had to be serious in all the area, no jokes, no humor, no swimming in the sea but they were also allowed to participate in horse riding and other competitions. Said methodically expounds about the western culture through a majestic and post colonial prose. Imperialism is a continuous process between the conquered or subjected people and their colonial masters.
Currently the consequences of imperialism are still evident in the western culture. Said addresses the culture in which people are subjected to in terms of way of living and interact with others. He use various concepts to address this for instance, he uses imperialism which is a long term concept that extends from pre-colonial to post colonial cultures due to the circumstances people live in. He then uses dominance of western culture among the oppressed people where by despite the challenges the conquered people go through they are still attached to culture from the west.
Lastly, Said compares colonialism to racism he emphasizes that there are severe restrictions among the colonized by the colonialist masters that greatly affect the social and economic aspects, Frantz Fanon’s (2004:20-28).
Khomeini’s last will and Testimony and Said Remarks
Ayatollah’s last demonstration starts by posing for the identification of the enemy! Perhaps this is the rationale behind Ayatollah’s publication of the last demonstration and testimony with reference to a Muslim leader of the twentieth century. Conventionally, kids in Islamic institutions who have attained the age of 4-5 are educated to offer their lives for Allah. This should be done not simply like Christian martyrs shielding themselves, instead to exterminate any human entity–those that do not share the same faith as Muslims do, in addition to those who would want to co-exist in peace with Muslim.
The Islamic Pope contents that majority of persons conceptualize the Mohammed Bible plainly and the folklore, the Theqalain, as decree. According to Theqalain, the Tag hoot is subject to extermination. Ayatollah’s central theme in his last will and testimony is about reconciling the Shiite and Sunni. However, Ayatollah was not about compromising his standpoints. Ayatollah asserts in his last will and testimony that this epoch underscore an interlude for the twelfth Imam as well as Mahdi, in that Mahdi’s statute being a just war will destroy all heretics in addition to countries that are not aligned to Allah. Ayatollah contents that towards the revelation of the twelfth Imam, Iran and its allies have the prerogative to commence world war three against all the antagonist of Allah. Implicitly, world war three should be purveyed.
Categorically, enemies of Allah include nations like the US, Israel, Russia, Iraq, Saudi Arabia, Jordan, Egypt as well as global Zionism. Ayatollah puts more emphasis on the fact that if war, has to break out then, Iran will attempt to exterminate the kings of Saudi Arabia in addition to Jordan as well as leaders from Egypt and Iraq. Ayatollah envisages World War III where Iran is the prime enemy.
American will experience more 9/11 or even worse atomic attacks, and the probability that America-Israel will go to war on Iranian soil is enormous. The most interesting aspect is that half of the world’s imported oil passes through Iran Straights. However, to halt Iran from closing the Straights is a futile process. What is even trickier is the fact that Iran will not launch its arsenals on Israel; instead, they will bombard oil wells accessible in the whole of Gulf. For Iran to realize their victory, would require making sacrifices with respect to proceeds that emerge from oil. Since this gesture appears rather suicidal it will ruin the global society, Frantz Fanon’s (2004: 20-28).
Orientalism
Said is renowned for his critique depiction of the west through ‘Orientalism’, this has been conceived as the assemblage of false postulations underlying western prejudice towards the East. According to Siadi the west had monopolized the east for a period that runs beyond 2,000 years, ever since the composition of The Persians by Aeschylus. Politically the Europeans patronized Asian for so long, and as such the western journalism on the east was infused with outright prejudice to an extent that even western scholars could not conceptualize.
Said contents that the West not only dominated the East politically, although, scholars emerging from Western nation have been navigating and interpreting of the Orient’s languages, chronology as well as civilization in their own comprehension. These scholars have documented on the Asia’s chronology and erected its contemporary identities from a point of view that elevates Europe as the model, where the exotic, impenetrable Orient diverges, Frantz Fanon’s (2004: 20-28).
According to Said, myriad prose originating from the West in conjunction with orient illustrate it as an illogical, weak feminized ‘Other’, in comparison with the logical, strong, masculine west, a disparity as supposed, draws from the need to create ‘ disparities that flank the West and East that can be attributed to immutable ‘essences’ in the oriental structure. Nonetheless, critics opposed to Said’s argument on Orient, debate that by creating ethnicity as well as cultural backdrops the test of authority as well as objectivity in learning the Orient, Said centers his argument to the subject of his own traits as a Palestinian as well as a Subaltern.
Furthermore, Said puts more emphasis on the fact that the western erudition of the Islamic evolution was opinionated intellectualism that bows towards self-confirmation, dissimilar to an objective cram. Implicitly this is a façade of bigotry and a tool of imperialist domination, Frantz Fanon’s (2004:20-28).
Comparison between Khomeini’s last will and testament
Said examines the post revolution in Iran in 20th centaury using a classical understanding. He further goes on to illustrate that hostage crisis in Iran was the first encounter of American media coverage of Islamic culture and the Middle East. He demonstrates that negligent images and language used by media individuality to campaign for patriotism and irrationalism in the west. Hence, he illustrates how the use of racist language and fictional reports influenced the world opinion about Islamic culture and practices particularly in the Middle East and Khomeini becoming the main icon of anti American irrationalism. This set the tone for world understanding Islam and Middle East.
As a result oil-rich Arab sheikhs with remarkable images of burning American flags on the “streets is the order of the day through which typical American view Islamic practices. He is best known for elucidating and examining Orientalism against Muslim by the westerners.
Though he was not a Muslim. In 1980, he disapprove of what he observed as inadequate understanding of the Islamic culture in the west; United state seemed to regard Muslim states as terrorists and oil importers to the rest of the world.Orientalism had effects on fictional theory, cultural study and human geography. Khomeini and Edward Said perspective assessment of notions and chauvinism influencing Islam and Muslims in the Western particularly in the US, he disputes that in media Islam is given a constricted definition because many of their(westerners) views about Islam are centered in Orientalism.That is the presentation of Islam world as optional and strange world.
That holds descriptions of oil-rich sheikhs, bountiful by of belly dancers among others. Said declare that the disorientation of Islam and the East creates the destructive view that Muslims are different from others. In addition, Said asserts that viewing Islam as an enormous sect that is uncompromising to social equality, modernity and intellectualism is an inevitably badly informed and shows the misrepresentation of Islam. On the other hand Khomeini did not believe in the equality between men and women he used to consider them equal when it came to voting and even promised them positions in the government but they were not allowed to as it was considered evil.
However, Islam is a vibrant religion and culture with distinct diversity therefore lessening its presentation in the western world automatically hinders an indisputable perceptive among societies. They both emphasized on the contextualization of Islamic practices and culture in western institutions like literature, law, politics and history so that people be aware of Islamic diversity. Religion was used as a tool of protesting against representation for example, Islamic cultural and geographical diversity are extensive in Africa, United States, Asia, Middle East and Western Europe. This peculiarity between religion and its violence, as a philosophy of objection is a significant and necessary one if one is to keep in actual and honest depiction of the other.
Both urge that structural prejudice in the funding and policy programs were against Islamic religions. For example, respected Orientalist like Bernard Lewis at Princeton and leading publications such as The Atlantic Monthly effected the propaganda about the Islamic culture and practices. These publications were circulated in media houses and policy making circles. As a result Khomeini was against any publication that was against his government as these would in turn affect Islamic religion, (Edward C. and Ayatollah Khomeini, 2004:100-108).
Khomeini did not believe in ideologies like nationalism, patriotism but religion was his main priority.However,backs support for religion and this other ideologies only that media depicts them in different way as result the image portrayed about Islam to the outside world is misinterpreted.
Generally, Said does a notable job in shortening the intricate socio-politico-cultural phenomena that influence how the world views Islam. He reveal precise items used by the media to cover Islam and the Middle East, inquires into hostilities existing between the west and the Middle East and makes strong understanding for a more fair coverage of Islamic world. However, his work has been criticized in the academic sector many claim that he got it wrong even from the east side arguing that the basis of Orientalist Lewis was misinterpreted by Said, Eric, S.(1990:870).
That Orientalism was tremendously considerate to Islamic culture. Since, Said’s argument about the west dominating the east for more than 2000 years had no base; furthermore the Ottoman Empire had severe threats to Europe until the late 17th centaury. He is also criticized of generalizing different writers. In addition by studying Orientalism using ethnic and cultural aspects clearly showed his identity, Eric, S. (1990:870).
Conclusion
Khomeini’s significance to the uprising is intricate to exaggerate. According to research findings, the enigmatic Khomeini has featured as a unifying figure, although its architect as well as arousing, he was as instrumental as a devout benchmark. Groupings that gathered for his comeback from exile as well as his funeral ten years later were some of the largest and most emotional in the existence of the state of Iran. Form the initial stage; as far as the public life of Khomeini is concerned, this character has featured as the worst antagonist of the western democracies, Frantz Fanon’s (2004:20-28).
As a result, the ideology that was peddled by Khomeini was anti Shah, while in exile Khomeini lobbied support that opposed the Shah rule an epoch that run for 14 years. The revolution had myriad effects. The impact had to spread for at least one or two years. The contry was metamorphosed into a prospective Japan in the twinkling of an eye. The anti-western Khomeini dubbed Iran’s erstwhile friend the Great Satan, whence throwing his underpins in crashing the US embassy in 444 day long hostage and taking its employees, Eric, S. (1990:870).
References
Edward C. and Ayatollah Khomeini. Political thought and legacy of Khomeini The Rosen Publishing Group; 2004, 100-108.
Richard, S. Last Will and Testament of Ayatollah Khomeini, Oxford University Press; 2006, 150-158.
Frantz Fanon’s “The Wretched of the Earth. Cambridge University Press, 2004; 20-28.
Eric, S. Modern Muslim Civilization, Cambridge university Press: UK 1990; 870.