Iran: overthrow the fundamentalist cabal – by Ali Abbas Inayatullah

Related articles: LUBP Archive on Iranian theocracy

Who will free Pakistan’s Shias from the Iranian-agenda scholars?

After watching the hundreds of thousands of protesters in Iran being dismissed as Westernized toffs from Northern Tehran by Islamist groups and self-declared leftists, one could not initially help wondering at the number of elites in Iran. If one is to take the Islamist critique, than Iran must be a very rich country if it has hundreds of thousands of elites who can turn up to march in the capital square! Surely, for those unfamiliar with Iran’s politics and people, it would be easy to misrepresent the situation. Furthermore, for those non-Iranians who look upon Iran as the culmination of their Islamist fantasies, it would be imperative to prove that the large scale demonstrations in Iran were nothing more than sour grapes by a limited elite section of the population.

However, on closer examination, nearly 70% of Iran’s population resides in urban areas and as per unofficial Tehran is home to over 12 million of Iran’s total population of nearly 80 million. Traveling in Iran, one is stuck by the fact that Iranians are very particular about their culture and 3 decades of enforced Islamization have done little to erode a cultural ethos that extends back to 6 millennia. From Darius to Ahura Mazda, Iranians maintain strong ties to their historical past. It is not uncommon to find portraits that are artistic impressions of the Holy Prophet (PBUH), Imam Ali (AS) & Imam Hussain (AS) in many Iranian houses and shops. These are important icons for the average Iranian. Of course, one of the most important icons is the 8th Shia Imam, Imam Raza (AS) whose shrine in Mashad is the gathering place for hundreds of thousands of Iranians and non-Iranians on a daily basis. In looking at the importance of Imam Raza to the present situation, one can draw some useful parallels.

In order to add legitimacy to his rule, the Abbasiad Caliph, Mamun Rashid had come up with a ploy to make Imam Raza his successor. If the Imam accepted, he would be viewed as a sellout to power; if he didn’t, the fate meted out to him would be the same as his ancestors, a swift death. The Imam accepted but on doing so, ensured that his mandate was accepted by the people and not just the court of Mamun Rashid. In subsequent public appearances, the Imam was promptly given a warm and rousing reception by the public and that was enough for the Caliph to order the murder of his own successor.

In embracing martyrdom for his stand, the Imam applied the same principles as Maula Ali, Imam Hasan, Imam Hussain and their progeny; i.e., political power rests with the mandate of the people and spiritual ascendancy is a deeply private and esoteric act that is between the self and a Divine entity. They separated the spiritual office of the Imam from the political office of the Caliph. This separation remained largely intact in classical Shiaism and survived the Safavid and Qajar dynasties. In 1979 however, it was dealt a glancing blow by a power hungry cleric who hijacked a people’s revolution against monarchy. To legitimize his power grab, Khomenini subverted the arcane clause of Wilayat-e-Faqih, that was narrowly passed by the Usooli Shia jurisprudents in the 18th century and that was not even a mainstream part of Shia doctrine.

Inspite of their best efforts, the hardline regime in Iran has not been able to supplant itself in the consciousness of the average Iranian. The Iranians love Maula Ali; they can barely tolerate Ali Khamenai. The Salafist efforts of the hardline clerics to marginalize Iranian culture have met with no success. For the average Iranian, Shiaism forms a part of their identity. However, unlike an increasing number of their neighbours in Pakistan, the Iranians have not divested themselves of their Pre-Islam identity and have amalgamated their religious beliefs and culture in a manner that allows them to function effectively in a modern world and practice their religion non-intrusively.

The dispute on the current elections results hightlights a cathartic moment in Iran when an increasing number of its people are voicing their protest, not just against a stolen election but against the rule of the Jurist itself. Contrary to its founding principles of secular humanism, much of the New Left has become overly romantasized by the Islamist Right and their support for Ahmedinijad displays a shocking ignorance of modern Iranian culture and politics. As for the Islamist right and its spokespeople like Zafar Bangash in Toronto, the hundreds of thousands of protestors in Tehran represent a wake up call. Even if these current protests cannot sustain their momentum, they represent a turning point in the future of Islamism. Even if Ahmedinejad and Khamenai are able to use the Basij thugs to suppress the current protests and regain temporary control over the situation, the tide of history is clearly against them. Like the despotic caliphs who usurped political power by misusing religion, they too are likely to be consigned to the dustbin of history, along with the Yazids and Mamuns of the past.

Advocating the cause of these despotic theocrats are mostly more-royal-than-the-king Islamists and Leftists of South Asian Origins. Peer back in history and the same phenomena took place in 1918 in India under the Caliphate “Movement”. In this movement, a certain section of elitist muslims were advocating for the Caliphate in Turkey, even while the Turk nationalists under Attaturk were busy dismantling it on the populist mandate of their people. While the very institution of Caliphate was being scrapped in Turkey, South Asian and Arab Islamists clung on to it and furthered the misery of all those who fell prey to the resultant Jamaat-e-Islami and Muslim Brotherhood.

The protests in Iran highlight that the collapse of the Wahabist theocracy is eminent. The Iranians have expressed their democratic and secular aspirations. The only long-term losers are the theocratic elites based in North America and Pakistan. They will no longer have an Islamist model as a basis for their regressive narrative; as sooner rather than later, the Iranians are likely to cast aside, the politicized model of the Wilayate-e-Faqih. This will be a boon to muslim communities worldwide and it will free Shiaism from the clutches of power hungry mullahs and allow for it to once again concentrate on the regeneration of its mystical, esoteric and spiritual aspects and be the basis of progressive, secular and representative politics that it was before a certain Ayatollah cabal hijacked it in 1979.

Cross-posted from Pak Tea House, First published on 26 June 2009

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