Quds and Democracy

"And we conveyed to the Children of Israel in the Scripture that : You will surely cause corruption(mischief) on earth twice and most certainly  you will behave insolently with great insolence." Holy Quran , Sura Asra , Ayat 4.
The Holy Quran has made a correct prediction concerning the Jewish zionists who are now creating mischief for some time in the world. The fact that Israel was created based on the occupation of Palestinian lands and based on the massacre and mass expulsion of hundreds of defenseless Palestinians is undeniable. For years Israel has created an atmosphere of fear mainly with the support of the American government and the tacit support of pro American dictators such as Mubarak of Egypt and Ben Ali of Tunisia. It has regularly detained and imprisoned citizens of the West Bank and Gaza, it assassinated political figures and leaders whenever it wished and it has attacked and killed Palestinians in a regular strategy of terror and usurpation .  After its attack on South Lebanon and then its attack on Gaza , the zionist entity has lost its legitimacy in the face of the public opinion in most parts of the world including the US and Europe. Western governments however, have relentlessly stood behind Israel with the assumption that this state is necessary to curb the growing powers of the Muslim world.
The awakening of the Arab world and the downfall of dictators in recent months has further weakened this regime. In addition, zionists have awakened to the reality that in this spring of freedom and democracy , authentic Islamic values are still seriously safeguarded. Israel now has realized that the anti-zionist sentiments are stronger than ever.

Dictators in the region must also understand that pro-independence and anti-zionist policy cannot be employed as a pretext to close in on individual freedoms and curb democratic values. Islamic reformism alongside democracy will enable people to become aware and make wise decisions concerning their future.

Iranian reformists seek open political atmosphere

Iranian reformists seek open political atmosphere

Imam Ali and the Downfall of the Dictator of Libya

We have been celebrating the nights of Ghadr or "value".This has been an opportunity to gather and pray together.  Imam Ali Ibn Abitalib was martyred on such a night in the month of Ramazan  40 years after the hejira. He was then, the leader or khalifa of the  Muslim  society . Ali had a unique status among the companions of the Prophet , his attractive and strong personality, his thirst and sacrifice for the truth and for justice were qualities  revered among both enemies and friends. Ali had proven to be reliable, and trustworthy. He was considered to be the most qualified successor to the Prophet of Islam in personal attributes and behavioral traits. He had the substance and compassion to forgive his enemies and to withstand the oppressors. However, those who  claimed to be Muslim but only in name, those who could not tolerate his justice  and his values became aligned against the symbol of righteousness . The hypocrites had begun a smearing campaign against Imam Ali which led to his martyrdom.

The unique personality of this man, his lifestyle and his teachings, gathered as the Nahjul-balaghe, have been studied and reviewed by scores of scholars from all faiths and backgrounds. Many point to his four- year government as an example of a just and efficient system of governance, unprecedented in those ages. Many examples of Imam Ali's practices are now taken by Reformists as cases that prove that certain practices of the current Iranian government are not in tune with what they claim to be as followers of Imam Ali.  The self criticism of Imam Ali and his respect for those who criticized him and his struggle against despotism and tyranny are among some of the issues that Reformists point to.
The coincidence of these nights of Ramazan with the transformations in Libya and the downfall of one of the most despised dictators of our age is also interesting.

With astonishing speed overnight,  revolutionary forces have entered Tripoli, signaling the end of  the reign of a four decade old dictator. After months of struggle and hundreds of martyrs, the Libyan Revolution against tyranny and oppression is coming to a culmination. It seems that Dictators, like Mohammad Reza Pahlavi, Saddam Hussein, Ben Ali, Mubarak, Ali Saleh and now Ghazzafi have awakened to the reality only when it was too late. This is a common feature of unlimited, endless and unregulated power in the hands of men who were actually at one time revolutionaries themselves.
The footage emerging from Benghazi and Tripoli shows the jubilation of the people, the calls of Allah o Akbar and the religious atmosphere among the revolutionaries indicates that religious beliefs are key factors in this movement. They now feel that the suffering and sacrifices they experienced was worth it. It seems that the Libyan people expect NATO to leave the future of Libya to the people and Western forces are expected to refrain from interference. We all hope that the revolutionary forces learn from the lessons of other revolutions and fill the power vacum with a transitional government to bring order and pave way for democratic and constitutional changes.

A Street in Tehran Named After an American Woman

We approved a street in Tehran to be named after Rachel Aliene Corrie in the Tehran City Council last Tuesday. This street was named after an American activist who was crushed to death by an Israeli military bulldozer in the Gaza Strip in 2003.

Corrie, a pro-Palestinian activist from Washington, was trying to prevent what she and other campaigners believed was a push by the Israeli military to demolish nearby Palestinian homes. She was 23 at the time of her death. I think this was the first time an Iranian street has been named after a US national since the 1979 Islamic Revolution.

Before the Revolution, we had at least three high streets in the Iranian capital which were named after former US presidents: Dwight Eisenhower, John F Kennedy and Franklin Roosevelt. They were all changed to revolutionary names later. Eisenhower was changed to Azadi or freedom. Roosevelt was changed to Mofatteh , a revolutionary figure martyred in that street. Now we have a street named after an American citizen, not a President, but a hero and martyr for humanity. Considering the recent news that the Israeli government has approved 1600 new houses to be built in occupied Jerusalem , this decision of the Tehran Council is a strong sign of ongoing support for Palestinians . Nevertheless, considering the escalation of violence in Syrian cities many Iranians also sympathize with Syrian protesters , many feel that they have much in common with them.

On a similar move, I made a proposal last week to name a street after Ameneh Bahrami the Iranian woman who pardoned the convict who had sprayed acid in her face and had permanently disfigured her face and left her blind. She pardoned him only after the man was convicted  and was set for Ghesas meaning legal compensation or retribution in which he would be blinded with acid. Ameneh made it clear that she wanted this to be a lesson for men who practiced this inhuman act.  She also  has set a mark for those who did not understand that in pardoning and forgiveness there were great  lessons for all. "She is a heroine who deserves recognition", I said in the Council . "The Iranian society needs compassion and forgiveness above all , we need to disseminate the message of forgiveness in order to confront the hatred and violence in our society." I noted.

Ramazan Once Again

Muslims enter a one month period of fasting today. Ramazan is a lunar month during which Muslims abstain from the worldly enjoyments and adhere to moral codes meaning refraining from lies, deceit and fraud. Ramazan literally means burning, implying that the impurities and sins burn  out . Fasting is a change in the monotonous ways of life. It is a new lifestyle in which the spiritual dimensions are just as important as the material dimensions. Ramazan is an uprising against the consumerist lifestyle that has permeated our lives, it is a return to human and spiritual values. During this month the Holy Quran is read with contemplation and thought. This provides an opportunity to think about some of the basic issues which are forgotten in the current modern age.

The hunger which we experience in Ramazan should enable us to understand the pains and sufferings of  the impoverished and downtrodden . The ongoing tragedy and famine in Somalia is one case which requires more attention from Islamic societies. Islamic governments like Iran should take more serious measures to address the sufferings of Muslim nations, not only  in the context of political interests but also in the context of our humanitarian commitments.

Lessons from the Philosophy of Awaitance

The issue of the Awaited Imam, Mahdi or the Messiah has been a source of inspiration and motivation for centuries among the followers of Divine religions. For Muslims and Shias, the philosophy of 'awaiting' for the appearance of the Savior is an integral aspect of belief.  To await for the Imam prayers are recommended but in addition, this philosophy is based on behavior and actions as well. Awaiting for the Imam is a form of protest against the existing circumstances in every era. In fact it implies an effort to overcome the challenges and obstacles in the way of justice and peace. These challenges begin with the self and the ego and lead to the society. The awaiting believer strives to, learn from mistakes and wrong doings and improve circumstances; being a reformist by heart. The person who awaits the Hidden Imam, is not satisfied with the status quo and looks forward to the coming of the Imam who will bring about the major transformations in our world.
This motivating philosophy which is followed by believers in many religions has the potential to bring social mobilization and change in society. This has created a pretext for many who have exploited this matter for their personal or political gain and have used the concept to deceive ordinary people. This matter is documented in Islamic history and for this reason in religious scripture anyone who claims to have seen or met the Imam or those who have determined a time for the appearance are refuted as fraud.
One of the issues that the conservative or Principalist political groups in Iran confiscated during election campaigns and used to attract public opinion was the concept of awaiting for the Hidden Imam. During the ninth presidential elections in 2005, Ahmadinejad's team propagated the idea that the appearance of the Imam is near and that his election will enhance the matter. His team also had employed the matter before during his short term as the Mayor of Tehran. During the ninth Presidency Ahmadinejad repeatedly implicitly indicated that his government was in contact with supernatural powers and the 12th Imam. He evenly openly mentioned that his government has the important task of "global governance" and that the 12 th Imam is governing and running the affairs. He made these comments specifically when serious problems with the Parliament arouse and he was accused of taking illegal measures and neglecting the legislative processes. Reformists spoke out strongly against this campaign of deceit and abuse of a progressive religious philosophy. They clearly indicated that this form of religious propaganda is contrary to all religious and revolutionary principles. Reformists faced serious retaliation and their voices were suppressed particularly after the disputed elections of 2009. They were accused of many matters including , insulting the President.
Now after the internal rifts among the Principalists in power surfaced and after Ahmadinejad openly confronted the verdicts of the Supreme leader, the matter of abusing the concept of Awaitance for political purposes has come into light and Conservative critics of Ahmadinejad are putting forward the same argument that reformists had presented months before.
The novel experience of dealing with a Religious Democracy and an Islamic Republic in modern times is a challenge that needs to analysed and understood with care. There are many lessons from which both Islamic societies and other democracies can learn.

Women and the Awakening

Editorial

Farzaneh Journal of Women's Studies

The ongoing awakening of the Middle East and North African societies which led to the Egyptian and Tunisian Revolution is a clear example of a dynamic social and political movement inspired by not only democratic values and the aspiration for freedom but also by Islamic mores and values.  Recent developments in Yemen, Bahrain and even Jordan , Morocco and Syria all point to the contagious nature of the message and the repressive temperament of the regimes still  clinging to power.  The role of women in inspiring and promoting these mass movements has been clearly demonstrated in  news reports and footage emanating from these events, in spite of heavy restrictions and obstacles for journalists and reporters.  The most intriguing aspect of these developments is considered to be the unpredictable nature and chain reactions involved.  

In the academia,  although a number of recent studies of movements in the Middle East have attempted to depict a realistic vision and have articulated criticisms of the clash of modernity and tradition and attempted to move beyond cultural based explanations of movements (El Mahdi 2009: 1011-1039; Naghib 2009: 155-174; Dabashi; 2008; Bayat 2005: 891-908; Abdelrahman: 2004; Wiktorwitz: 2004; Hafez: 2001) yet none have even come close to predicting  the events of 2011.   Some scholars have mentioned the emerging role of Muslim women in these societies but none have anticipated that they would take a leading role in the transformation of their societies to democracy and the realization of a modern Islamic version for the woman's  role and status.

For long there had been reports on the growing trends of Islamization in Egypt and other Middle Eastern countries contrary to secular and even non-Islamic   government   policies. These trends were hallmarked by a growing appeal for the hijab or Islamic covering, particularly in the academic sphere as well as an increasingly larger population displaying their Islamic loyalty in the form of attending group prayers and demanding more mosques and prayer rooms in public areas.  This trend which was  overlooked by government politicians  in Egypt nor was it understood by researchers who studied these societies.  Many scholars who  have produced   theories which posit progressive movements as purely Western and secular ,   have now realized that they carry a blind spot regarding movements in the Middle East. These recent  events while not totally inspired by religious and Islamic values like what happened in  the Islamic Revolution in Iran in 1978,  usually enjoyed a strong Islamic backing from both fundamentalist and progressive outlooks.

 In reality, women and men in these societies aspire to liberate their countries from the humiliating policies of corrupt dictators supported by foreign , mostly Western powers. They see Islam as a progressive and liberating force and wish to rebuild their societies on values such as justice, peace and progress for all. The vanguard role of women in the conception and promotion  of these movements, as seen in news reports, has been commented and reviewed in many news analysis but very little has yet emerged in the academic sphere.  The fact that women in Egypt , Tunisia, Yemen, Bahrain and Syria  took part in the demonstrations which led to violence due to repressive government policies and were injured and even martyred, is an important hallmark which will enable women in these societies to play an instrumental role in the making of new institutions and reforming the existing political structures. It is also an important indication of the support that Islamic leaders have provided despite harsh government repression for women's participation.  Footage from many cities indicated that young women and girls also played an important role in this struggle  and considering the vulnerability of this age group and the social complications associated with their political activism, many observers consider this matter as a turning point for these Muslim communities.

The tragedy of Libya however, is another story where the role of women cannot be overlooked in both parties. While the Qaddafi regime claims to support the advancement of women, many young women from various walks of life took part in demonstrations against the regime. Although as the violence escalated and led to street clashes and a form of civil war emerged after Western allies began aerial attacks, the presence of women in the streets diminished owing probably to the high level of violence and intimidation on behalf of the government militia.

In conclusion, as events unfold and countries of the region move towards an awakening and socio-political transformation,  the lessons and achievements of other Islamic societies should be conveyed so that a constructive exchange of experience occurs. Academic centers need to take the lead in providing a sound and objective analysis for each society  enabling an insight into the rapid transformations of our days.  In the absence of foreign interference there is much hope for a new road map for the region, in which women would revive their identity and advance to realize their God given potentials.

Farzaneh Journal of Women's Studies Vol 17 is now published. (www.farzanehjournal.com).