The Fourth Chapter

The State of the Scholars

After having analysed the relationship between the contemporaries and the ancients and discovering that there still exists a strong link between them, and after learning that in many aspects what was considered to be extreme by the ancients has been integrated into the Shia dogma by the contemporaries, does there remain a need to study their dynasty? Is not the matter as clear as daylight to anyone who can see? There are two primary reasons for studying their current dynasty and they are:

Firstly: according to its prime leader and its constitution, this dynasty has espoused a new idea in the realm of Twelver Shiasm which has provoked much controversy amongst the Shia scholars, causing their reactions to vary from approval to disproval. This idea is all about according the Shia jurist-consult the duties, capabilities, and prerogatives of the Mahdi, as will be discussed in depth in the coming pages; Khomeini presided over all the alleged duties of their awaited Mahdi after the emergence of their state.

Secondly, it has been claimed that this state represents Islam in this era, that its scholars are the reference scholars of the Muslims and that its founder is a revivalist. This gained acceptance amidst some Muslims, and after the emergence of the Shia state it was claimed that the Shia dogma has reverted to its pristine beginnings of associating with Allah and his Rasul and loving the Ahlul Bayt sincerely in a manner that does not make its adherent lose respect for other Muslims, especially the Companions of Rasul Allah salla Llahu ‘alayhi wa sallam.[1]

Furthermore, some newspapers even went on to aver that the results brought about by the movement of Khomeini was due to it being a fully Islamic movement.[2] Likewise the al Ma’rifat al Tunisiyyah magazine considered Khomeini a candidate for receiving the grand prize of king Faisal for serving Islam.[3]

Likewise, many other magazines like al Ra’id,[4] al Da’wah,[5] al Risalah,[6] al Aman,[7] etc. adopted a similar stance, all them being the magazines of the Ahlus Sunnah.

Some affiliates of the Ahlus Sunnah wrote books regarding Khomeini and his revolution wherein they extolled his merits and considered his rule to be a true reflection of the Islamic values.[8]

Similarly, some Islamic movements also issued statements wherein they praised the methodology of Khomeini. To the extent that in the international organization of the Ikhwan al Muslimin Khomeini’s rule was described as the only Islamic government in the world.[9]

Nonetheless, it was a very beguiling and deceptive fitnah whose effects still remain up to the present day. And even though some have realised the truth of the matter, others still consider the voices raised against Khomeini to be baseless.[10]

The Shia have obviously exploited this climate to propagate their dogma and proselytise it. This media based propagation which took place through the Islamic newspapers and magazines played a part in obscuring the reality upon the Muslim youth; because all that they knew about the conflict between the Ahlus Sunnah and the Shia is that it is a conflict regarding who was more rightful of leadership and the succession of Rasul Allah salla Llahu ‘alayhi wa sallam: ‘Ali or Abu Bakr radiya Llahu ‘anhuma, and they assume that that is a generation that has passed and that this difference is of no relevance today.

The Shia, therefore, found fertile grounds for the spreading of Shi’ism, and it is obligatory to divulge the reality and make the people aware of it. Just as it is compulsory to examine every claim of revivalism and every narrative of transformation and change. Probably the ideal way to reach an academic conclusion on the issue would be by studying the ideology of the founding father of this new state and its constitution.[11]

NEXT⇒ The Ideology of its Founder – Firstly: Polytheistic leanings

[1] Al Balagh magazine: edition no. 512 (published on the 9^th of Dhi Qa’dah 1399 A.H.

[2] Al I’tisam: the fifth edition (published in Rabi’ al Awwal 1399 A.H.)

[3] Al Ma’rifat al Tunisiyyah: edition no. 9 (published in Dhi al Hijjah 1399 A.H.)

[4] Al Ra’id al Almaniyyah: edition no. 34: p. 25-26 (published in Dhi al Hijjah 1398 A.H.)

[5] Al Da’wah al Misriyyah: edition no. 30: p. 6 (published 1/12/1398)

[6] Al Risalah al Lubnaniyyah: edition no. 29 (published in Jumada al Thaniyah 1399 A.H.)

[7] Al Aman al Lubnaniyyah: edition no. 31 (published in Shawwal 1399 A.H.)

[8] Like the book: al Khumaini al Hall al Islami wa al Badil of Fathi ‘Abdul ‘Aziz which was published by Dar al Mukhtar al Islami; Ma’ Thawrah Iran (the third study published by the Islamic centre in Aachen; and Nahw Thawrah Islamiyyah of Muhammad ‘Anbar.

[9] Al Shia wa al Sunnah Dajjah Mufta’ilah (part of the publications of Dar al Mukhtar al Islami) p. 52.

[10] Ibid.

[11] I have already written regarding Khomeini and the idea of unity between the Ahlus Sunnah in my research paper which I submitted for my master’s degree. In this book however I shall shed light upon new angles which have probably not been touched in all the literature written regarding Khomeini.

BACK⇒ Return to Table of contents