Grand Strategies of the Islamic System

Grand Strategies of the Islamic System:
Pathology and Solutions for Past and Future Issues of the Islamic Revolution

Author: Mohammad Reza Nikoonam
Publisher: Isalmshahr: Sobh Farda Publishing, 2014
Pages: 110; Dimensions: 14.5 × 21 cm
Series: Collection of Works; 161
ISBN: 978-600-6435-76-3
National Bibliography Number: 2993648

Contents

• Preface ··· 7
• Strategy One:
  Double Reward for the Mujahideen in Meeting with the Freedmen ··· 9
• Strategy Two:
  Input, Output, and Outcome of the Islamic Revolution ··· 17
• Strategy Three:
  The Reward of Purity of the Soul ··· 23
• Strategy Four:
  Commitment and Expertise ··· 31
• Strategy Five:
  Causes of the Rise and Fall of Civilizations from the Islamic Perspective ··· 41
• Strategy Six:
  War and Peace in Islam ··· 47
• Strategy Seven:
  Factors Leading to the Victory of Muslims in the Battle of Khaybar ··· 55
• Strategy Eight:
  The Defensive Tactics of Muslims in the Battle of the Trench ··· 63
• Strategy Nine:
  The Record of the Islamic Revolution ··· 69

Preface

This book contains nine strategies that discuss the most important issues concerning the Islamic Revolution. The first strategy addresses the double reward for the Mujahideen who have faced great hardships in their pursuit of the ideals of the Islamic Revolution. The next strategy analyses the input, output, and outcome of the Islamic Revolution. It then discusses the reward for the purity of the soul, for those who have preserved their revolutionary spirit during the periods of construction, reform, and beyond, without forgetting or deviating from the original ideals of the Revolution. The topic of “commitment and expertise” is also discussed, which is crucial for effective governance, in an interview with Radio Farhang. Additionally, the four topics: “Causes of the Rise and Fall of Civilizations from the Islamic Perspective”, “War and Peace in Islam”, and “Factors Leading to the Victory of Muslims in the Battle of Khaybar”, are interviews conducted with some of the personnel from Channel One of the Islamic Republic of Iran Broadcasting on 10th Farvardin 1388, in connection with a conference on non-operational defence that was to take place in Khordad of the same year. These interviews, like others done for domestic networks, were never broadcasted, and we are now presenting them here with minor edits. The final strategy reviews the record of the Islamic Revolution.

And the last of our call is that all praise is due to Allah, the Lord of all worlds.

Strategy 1:
Double Reward for the Mujahideen in Meeting with the Freedmen
(Delivered on 17th October 2002 to a group of released clerics and students.)

In the name of Allah, the Most Merciful, the Most Compassionate. All praise is due to Allah, the Lord of the worlds, and the end is for the pious, and the fire is for the disbelievers. Then, blessings and peace be upon our master, Abu al-Qasim Muhammad, and upon his pure and immaculate family, and the curse of Allah be upon their enemies, the enemies of religion.

I am honoured to be in this gathering, in which the vitality, radiance, and preciousness of the faces of the noble freedmen and esteemed clerics are evident. On this blessed evening, which marks the night of the birth of Imam Sajjad (peace be upon him), I invite you to recite a prayer for his intercession: “O Allah, bless Muhammad and the family of Muhammad.”

In this honoured gathering and on this blessed night, I wish to speak about you, the proud freedmen. I will discuss you from two perspectives: first, the significance of your past, and second, the issue of knowledge, self-purification, and your spiritual position in relation to the world and the Islamic Revolution, as you are scholars and clerics.

The verse from Surah An-Nahl, which was recited, is a reference to you, the noble freedmen. It says: “What you have will come to an end, but what is with Allah will remain. And We will surely reward those who are patient with the best of what they used to do.” (16:96)

This verse promises a reward for those who have patience, and patience is a virtue that not only refers to enduring hardship but also includes being steadfast in one’s faith. The verse reflects how Allah rewards those who maintain their patience, especially when faced with challenges such as imprisonment, where one has no control over their circumstances. Yet, despite such trials, you endured, remained faithful to the values of the Islamic Revolution, and ultimately triumphed.

Through this verse, Allah guarantees that the reward for those who endure hardship will exceed their actions, choosing the best among their deeds to be the basis for their reward. This is a profound assurance of divine justice and mercy. Your sacrifices, endured with patience, have earned you a unique and esteemed place.

Strategy 2

The Inputs, Outputs, and Outcome of the Islamic Revolution

Note: The following speech was delivered before the Friday prayer sermon in the city of Khodabandeh, Zanjan, at its Hosseiniyah on 25/11/1387 (Iranian Calendar).

In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, the Lord of all the worlds, and blessings and peace upon our master and our lord, the beloved of Allah, Muhammad, and upon his pure family. May Allah’s eternal curse be upon their enemies collectively.

As for what follows, the wise One has said in His clear book: “Say, ‘My Lord, let me enter a place of truth and exit a place of truth, and appoint for me from Yourself a supporting authority.’” (Quran, 17:81).

We are in the midst of Arbaeen, the fortieth day after Ashura, which coincides with the commemoration of the great victory of the Islamic Revolution. For the joy of the souls of the martyrs of Islam and the captives of Karbala, let us recite a salutation: “Allahumma salli ala Muhammad wa Aal Muhammad.”

The topic of my speech is the verse of the Holy Quran that I have just recited. This verse speaks of three essential directions in any action: entry, exit, and outcome. These three elements must be considered in every task, whether daily affairs, business, education, or even marriage.

To enter any action, one must first have sincerity: “Say, ‘My Lord, let me enter a place of truth.’” This means entering with purity and righteousness. The beginning of any task should be rooted in purity and competence. But in the second phase, which is the exit, one must leave with sincerity: “And let me exit a place of truth.” Therefore, when concluding any task, we must exit with sincerity and competence. In the final phase, the outcome, Allah promises: “And appoint for me from Yourself a supporting authority.” This signifies that the end result will be successful and victorious. This Quranic plan applies to every endeavor. For instance, a student must begin their studies with sincerity, so that in the future, they can use their knowledge correctly for society and avoid falling into greed or fraud.

However, the great task that you, the noble people, have accomplished – the Islamic Revolution and the establishment of an Islamic Government in Iran – exemplifies this very principle of the Quran. It is an extraordinary feat that displays the method of Shi’ism and the governance of the just Imam Ali (peace be upon him) and his holy family. This revolution reflects the “exit from truth” in the resilient and steadfast faces of all of you, who are shining with the light of faith.

You, the Azeri people, are renowned for your courage, nobility, and purity. The greatness and strength of our country and Shi’ism rest upon your shoulders, and your faces are still illuminated with the light of faith, much like the first days of the revolution. May your exit from this revolution be equally as praiseworthy. In the early days of Islam, many people entered the faith with sincerity, but their departure was marked by rejection, and they became among those who faltered in the Prophet’s mission. However, those who were martyred, such as those in the early days, were among the victorious.

The martyrs of the Islamic Revolution, who brought martyrdom as a gift, benefited from a divine grace, which Allah bestowed upon the children of the Revolution during the period of the revolution and the Sacred Defense. These martyrs reflect the words of the Quran: “Those who believe, and emigrated, and strove in the way of Allah with their wealth and their lives are greater in rank in the sight of Allah. They are the successful ones. Their Lord gives them good tidings of mercy from Himself and approval, and gardens in which is eternal bliss.” (Quran, 9:20-22).

As for those who remained, some preserved their integrity with effort and diligence, but others faltered and strayed from the path of the revolution, falling into the distractions of the world, seeking power and division. Many of the children of the revolution walked well on the dusty paths and moved swiftly in the trenches of war. Yet when they reached the comfort of asphalt, their steps faltered and their ambitions clouded their judgement.

What matters most is that our exit should be with sincerity. There is a profound prayer that says: “O Allah, make the end of my affair good.” The desires of this world, such as homes, cars, knowledge, spouses, and children, will all eventually fade. Praise be to Allah, that day has arrived and your hands are full. I see in your faces a drive and energy, a sincerity in your steps, which are a true reflection of a “truthful exit.” It is this determination, and the sacrifice of your children, that has brought the western powers to their knees, a victory made possible by the blood of the martyrs and the prayers of our master, Imam Mahdi (may Allah hasten his return). Our revolution is the blossoming of over a thousand years of the suffering of the Shi’a Imams and the anguish of Karbala.

May Allah, by the right of Imam Mahdi, make us among his helpers and grant victory to Islam and the Muslims. May He unite the pure souls of the martyrs with the spirits of the Prophets and Saints. Through the blessing of sending blessings upon Muhammad and his family: “Allahumma salli ala Muhammad wa Aal Muhammad.”

Strategy 3

The Reward of Spiritual Purity

Note: This speech was delivered in the presence of some senior commanders and officers of the IRGC (Islamic Revolutionary Guard Corps) in Tuyserkan on 8/1/1388 (Iranian Calendar), and was published with slight edits by the weekly “Sobhe Sadegh” on 10th of Bahman, 1390 (Iranian Calendar).

One of the attendees: I greet you and offer my respects to His Excellency Ayatollah Al-Uzma Hajj Sheikh Mohammad Reza Nokhoda, a great mystic, who has generously dedicated his precious time to us. Our brothers are senior officers of the IRGC in Tuyserkan who have come to visit religious scholars and sacred sites in Qom.

In one of the books that introduces the personality of Hajj Agha, it is written that he said: “Night is like day for me, and my sleep is scant. Day is like a whole night for me.”

He has authored dozens of books in various fields such as social issues, mysticism, ethics, politics, principles, hadith, and theology. We thank him for taking the time to meet with us. Let us recite a salutation for the hastening of the return of Imam Mahdi (may Allah hasten his return) and for the health and well-being of all the Islamic scholars, especially Ayatollah Al-Uzma Hajj Sheikh Mohammad Reza Nokhoda. “Allahumma salli ala Muhammad wa Aal Muhammad.”

In the name of Allah, the Most Gracious, the Most Merciful, and to Him we turn for help. Indeed, He is the best of supporters. I deeply appreciate your efforts, and I hope that in this brief time in the presence of the sacred lady, Fatimah (peace be upon her), you gain abundant blessings. To gain some benefit from the Holy Quran, I would like to refer to this blessed verse: “And whoever fears Allah—He will remove from him his misdeeds and will make great for him his reward.” (Quran, 65:5)

There are three important points in this verse: first, “And whoever fears Allah”, which refers to the essence of human perfection, and that is piety, purity, and spiritual cleanliness; second, “He will remove from him his misdeeds”, and third, “And will make great for him his reward.”

This verse outlines the foundation of humanity, which is piety and spiritual purity.

As I mentioned, it is “inner” rather than “individual” or “personal.” There is a distinction between something being “inner” and something being “personal.” An inner matter, which is commitment, can be individual or societal, and can also be religious or general. The “inner” is not the same as the “personal.” In commitment, it is this “character” that is pursued. Character is an inner matter, which can be personal — for instance, one applies their character in relation to friends — or societal, in relation to the community. Commitment can be personal, such as when you commit to brushing your teeth.

Commitment is an inner matter, but its aspects can be personal, general, apparent, societal, or individual. However, expertise is related to society, meaning that if you want to enter society, you must work and cooperate, and this cooperation must be based on awareness; this expertise, in turn, requires commitment. Expertise, therefore, relates to commitment. When you wish to engage in society and work, you declare that you are a committed and responsible person, and this implies that you should not engage in unethical work. This itself tells you that you must have expertise.

Radio Farsi: So, in your definition, is a moral scholar highly committed, or is he an expert?

For a moral scholar, it is commitment that underpins their work, and expertise is what distinguishes their work. When we talk about the qualities of an object, we have both a “specificity” and a “distinction.” Specificity relates to the quality of the object itself, while distinction refers to the comparison between this object and another. Now, “expertise” is like “distinction,” and “commitment” is like specificity. That is to say, you have a “character” and an “action.” Your character is your commitment, and your expertise is manifested in your actions, not your character.

Our society, with the commitment that passionately drove its actions, encountered problems in the realm of expertise. Expertise cannot even be carried alongside the depth and inner quality of commitment. This is where the reason for the success of the revolution lies: the fundamental and key trait of the revolution has been commitment, which has brought us this far. Otherwise, we had deficiencies in expertise — whether socially, geographically, or in terms of the problems left by the previous regime. However, our people did not lack passion and love for leadership and religion in their commitment.

Radio Farsi: So, is the primary need now commitment or expertise, or is both equally necessary?

In a narration from Imam Jawad (peace be upon him), addressing one of his relatives about expertise, he says: “He who acts without knowledge, his corruption is greater than his benefit.”

Radio Farsi: What is meant by expertise? Could you explain the idea that, in some cases, commitment without expertise, or expertise without commitment, is ineffective?

This issue is very clear in our society. Why do we say that a child or young person cannot be entrusted with an obligatory task? Even a child of eight or ten years old cannot lead congregational prayer. Why? He can pray himself, but you cannot pray behind him, because he is not legally accountable. Commitment is a type of “obligation.” When you accept a task and enter a field, for example, saying “I will tighten this bolt,” you are committing to do so. Without commitment, you cannot accept any task.

When you enter society, you will find that all expertise is rooted in prior commitment. Expertise, whether professional or religious, is always built on a foundation of commitment. For example, when you get insured or take a job, you commit to making amends for damages or to work for a certain number of hours in exchange for a set salary. All of this involves a prior commitment.

If you enter society and declare that you have no commitment, no one can rely on your work. You may work or not work, just like a child who stands to pray. If you pray behind him and he suddenly stands and laughs, your prayer is ruined. Thus, commitment forms the foundational ground for expertise — whether in a religious or professional context. In every society, all expertise is rooted in commitment. In modern times, when you wish to work, you are first required to sign a work report or form, which is a commitment. Therefore, commitment precedes expertise in every domain.

When we discuss expertise in society, it is about people doing what they can do best. While we may offer abstract discussions in theory, in reality, these issues are not always aligned with the needs of society. We need to discuss things in light of their social context. In our society, a teacher cannot teach without a degree, nor can a doctor practice medicine without a medical license. But most professions in our country lack such a system. You can see twenty mechanics, and it’s unclear which four of them are actually skilled and qualified. Professions like carpentry and blacksmithing are the same. In our society, the foundation for many professions has not been institutionalized, and the culture around expertise is weak. We only talk about expertise.

Now, close to an election, we are seeking 300 lawyers in a nation like the Islamic Republic, which is recognized worldwide. These 300 lawyers must be such that no other 5,000 individuals in the country could match them. When our country has millions of bachelors, doctors, and scholars, it means that regular people with just a bachelor’s degree should not be entering parliament.

Radio Farsi: So, you mean to say that because the work is specialized and requires specialized committees, only specialists in each field should become lawmakers? For example, specialists in law, sociology, anthropology, and politics should be the ones to enter the parliament.

Yes, indeed. In this regard, individuals who possess both commitment and expertise should be identified, and a strong emphasis must be placed on professional ethics. What I want to stress is that we should not engage in vague discussions. Right now, in our society, if your watch or television breaks, it’s unclear who the repair person is, or even if someone who runs a shop is actually a repair person. In a society, when you talk about expertise, no one should open a shop without a formal system in place.

The point here is that we must approach issues from the perspective of sociology and social psychology — we need to engage with social discussions. Right now, aside from a few professions that require formal degrees, many others in our society create problems. This man who claims to be a master craftsman or carpenter will ruin whatever tool you give him to repair. This causes disruption in society. Expertise must be properly positioned in society so that anyone seeking to pursue a profession must first be properly informed about it.

In society, the various sectors — social, scientific, technical, artistic, and even aesthetic and, as I put it, the study of the “inner” and the “outer” — must find their respective expertise grounds. We must establish a system for these professions. Expertise is still weak in our society, except in a few institutions. This man says, “I am a doctor,” and that man says, “I am a teacher.” Nowadays, no one enters a classroom without a degree, but in our society, this is not the case. People work in fields without qualifications. As Imam Jawad (peace be upon him) mentioned in his leadership discourse, it applies to all other fields as well: “There are in the community people more knowledgeable than you.”

This is why in the Islamic society, when we talk about commitment, we see that commitment pushes us toward expertise. A society that is committed must be one that has expertise, and expertise is the foundation of commitment.

Radio Farsi: Thank you very much for your insightful statements.

The End

War and Peace from an Islamic Perspective

In the name of Allah, the Most Gracious, the Most Merciful, and with His assistance, He is the best of helpers and supporters.

In your inquiry, you have requested an explanation of war and peace from the Islamic viewpoint. To understand the external and natural existence of war and peace among humans, two matters must be given full attention: first, the structure of truth and falsehood, which in Islam manifests as belief and reality. Islam, and by extension every Muslim, holds the belief that a truth exists in the universe, just as the transcendent truth exists. Naturally, if a person believes in the existence of a transcendent truth and a reality in the world, they are considered a Muslim. However, if such a belief does not settle in a person’s heart, or if falsehood takes root in their heart, leading them to adopt beliefs contrary to the truth, then they either settle for mere mental concepts and internal beliefs, whether denying the truth or accepting subjective relativism, or they turn to a multiplicity of interpretations and hermeneutics. In such a case, the Muslim and monotheist, who believes in the oneness of God, must reject these false and fragmented beliefs. This is how conflict, debate, discussion, and ultimately struggle and war arise. No divine prophet has come without engaging in struggle or warfare, as each prophet, who believed in an external and transcendent truth, could not accept falsehood. Affirming truth and reality necessitates rejecting falsehood, and it is impossible to claim one’s belief without confronting falsehood. This is why war becomes an inevitable social necessity.

Islam, however, has its own approach to this social necessity and to mitigating the conflict. Islam accepts the reality of war in alignment with the external world, but before that, it emphasizes preaching, discussion, guidance, and direction. In fact, Islam’s approach is in line with the path followed by all prophets, and there is no difference between Islam and the practices of previous prophets: “Indeed, the religion in the sight of Allah is Islam” (Aal-E-Imran, 19), and “Say, ‘We believe in Allah and in what has been sent down to us and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the tribes, and in what was given to Moses, Jesus, and the prophets from their Lord. We make no distinction between any of them, and to Him we submit.'” (Aal-E-Imran, 84-85).

The occurrence of war in society is an unavoidable necessity, unless someone holds beliefs devoid of substance and lives disconnected from scientific structures and technical foundations, making them adaptable to any belief. But a person with discernment and awareness stands firm in their beliefs and establishes their own code of conduct, and such a person is not so weak as to accept any belief. The Qur’an commands Muslims to spread awareness and knowledge in society, establish guidance, and logically and wisely explain Islamic teachings, because when people become aware, they embrace Islam. Through this acceptance, peace is achieved in the society.

In the early days of Islam, the number of believers was small—initially, it included only the Prophet Muhammad (PBUH), Ali (AS), and Khadijah (RA)—but through preaching, guidance, and raising awareness, Islam has now grown to a population of approximately one and a half billion. The wars in the early days of Islam did not occur before religious ideas were propagated, as the early Muslims promoted the faith with love, kindness, simplicity, and even acceptance of oppression by oppressors.

The second factor by which the Qur’an establishes peace is “power.” Only those who have power and are strong and capable can prevent others from violating their rights. It is with the backing of power that one can spread awareness and knowledge, institutionalize it, and advance it. In summary, Islam advocates two essential elements for establishing peace, security, and tranquility in society: “awareness” and “power.” In other words, ignorance and weakness are the main causes of war, and it is awareness and power that create peace. Islam advocates the possession of power and awareness and the propagation of knowledge to others. There are numerous verses in the Qur’an that emphasize these two matters, some of which include:

“Take what We have given you with strength, and remember what is in it, that you may become righteous.” (Al-Baqarah, 63)

“Take what We have given you with strength and listen.” (Al-Baqarah, 93)

“Prepare against them whatever you are able of power and of tethered horses, by which you may dissuade the enemy of Allah and your enemy, and others besides them whom you do not know but whom Allah knows.” (Al-Anfal, 60)

All of these verses stress the necessity of having preparedness, strength, and power, whether intellectual, scientific, spiritual, social, political, cultural, economic, or industrial. In all areas, power is recommended without limitation.

In the past, having a strong, trusted group of children gave fathers a sense of security, for they knew that no one would dare challenge them. Possessing resources, knowledge, and awareness brings safety and security. It is the ignorant and weak who are most vulnerable to aggression. Islam, in its pursuit of peace, urges Muslims to focus on knowledge and power, ensuring that both are used for the welfare and prosperity of the individual and society, not for trickery and cunning. Trickery and cunning, through force, do not secure the welfare of individuals and society; rather, they lead them toward malevolence.

Today, many problems stem from such trickery. Power, likewise, should not be equated with oppression and force. The strength mentioned in these verses does not imply violence or harshness but rather refers to perseverance, steadfastness, and integrity in belief. Islam advocates a form of strength rooted in moderation, with a foundation in knowledge and spirituality. Without these, strength only leads to conflict, not peace. The perfect example of this power in Islam is found in Ali (AS), who demonstrated knowledge in his statement, “I know the ways of the sky better than anyone else,” and in his power, as expressed in the saying, “There is no youth like Ali, and there is no sword like Zulfiqar.” Ali’s combination of knowledge and power is the true embodiment of Islamic values.

In conclusion, according to Islam, war is an inevitable necessity, but its control and limitation are achievable through the dissemination of knowledge and the establishment of power. Thus, war is not to be pursued unnecessarily, but peace can be achieved through awareness, guidance, and the possession of strength.

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Who is the firm and impenetrable Khaybar? It should be noted that Amir al-Mu’minin (peace be upon him) was not present in this battle due to an eye affliction. As a result, the attention turned to other known warriors. Everyone was in a state of confusion and lay in anticipation of achieving this honour.

Thus, we can say that the physical and regional strength of the Jews was undeniable. Although there were warriors among them, such as Marhab, who were known for their bravery, their real strength lay in the faith, spirituality, and moral authority of the companions of the Prophet Muhammad (peace be upon him) who had divine strength.

Contrary to expectations, in the morning, the Prophet Muhammad (peace be upon him) inquired about the presence of Amir al-Mu’minin (peace be upon him). After the conquest of the Khaybar fort, Amir al-Mu’minin (peace be upon him) attributed his victory over the fortifications to his spiritual power, saying: “I did not conquer the fortresses through human strength, but through divine power and a soul assured of meeting its Lord” (Bihar al-Anwar, Vol. 21, p. 40).

It was this divine and spiritual strength that brought down the impenetrable fortifications, built over many years.

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In summary, the well-constructed and intertwined fortresses of Khaybar, which had been prepared years before the advent of Islam, were broken down through the management, foresight, and complete leadership of the Prophet Muhammad (peace be upon him) and the strong faith of his companions, particularly Amir al-Mu’minin (peace be upon him).

In the eight-year-long imposed war against the Islamic Revolution of Iran, the same situation prevailed. All the global powers, with all their wisdom, strength, and even malice, surrounded Islamic Iran. However, the faith of the children of Islam neutralized all conspiracies. Westerners and global superpowers are still in awe in their academic circles, trying to comprehend how the sons of this land crossed the great Arvand River despite the numerous obstacles and advanced equipment employed by the enemy. The fortifications they faced were like those of Khaybar. Some even speculated that the fighters were using supernatural forces, unaware that it was the power of faith, self-sacrifice, and martyrdom that enabled them to triumph over any enemy. The warriors of Islam sacrificed their lives so that the faith could survive and they ventured toward martyrdom to give life to the divine religion. This spirit of martyrdom, which stems from the strength of faith, has led to the success of Islamic revolutions, both in the early days of Islam and today.

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Strategy 8

The Defence Strategy of the Muslims in the Battle of the Trench

In the name of Allah, the Most Gracious, the Most Merciful. The subject of discussion here is the Battle of the Trench and the defensive strategy employed by the Muslims in this battle. The disbelievers, idolaters, hypocrites, and Jews united to confront Islam and eliminate the Muslims. All the tribes of Quraysh and the Jews formed a unified front against Islam. With the formation of this alliance, it was natural that the enemies of Islam greatly outnumbered the Muslims. Their leadership was under the command of Abu Sufyan, who had a high status within Quraysh both economically and socially. The Jews and the hypocrites joined the disbelievers and idolaters of Mecca in challenging Islam. The Battle of the Trench is known as the Battle of the Confederates (Ghazwat al-Ahzab), as it saw the entire front of disbelief pitted against the Muslim front. Their goal was the complete overthrow of Islam. Islam, on the other hand, was still in its early stages and lacked significant material resources, but it had the advantage of a prophet who was wise and capable and a group of committed, brave, and faithful people.

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The Muslims managed, through their wisdom and capability, to overturn all the calculations and predictions of the disbelieving front. Salman al-Farsi proposed the digging of the trench, a strategy borrowed from the Iranians for self-defence. The Muslims’ advantage in digging the trench was that they managed to complete it in the shortest time possible and at the longest extent, creating a trench around Medina approximately six kilometres long and three metres wide. The trench was dug just before Abu Sufyan’s army reached Medina, which stands as a remarkable record, highlighting the exceptional efforts of the Muslims in a short time. The fact that the Arabs, who were unfamiliar with this method, managed to accomplish such a feat shows the grandeur and significance of their work.

At first, the Quraysh disbelievers thought they would engage the Muslims outside Medina, and given their overwhelming numbers, they believed they could overwhelm the Muslims with the help of the Jews and hypocrites inside Medina. Since Medina was very fertile, with fruit orchards, they assumed, with the support of the Jews, they would not need to bring provisions. However, when they reached the vicinity of Medina, they realised the strategic brilliance of Islam and its leadership, rendering their plans ineffective. They were confronted with the unexpectedly large trench and the Prophet’s order to gather all the produce from the orchards and take it into the city, thereby creating a logistical problem for the disbelievers.

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When they arrived at the trench, they were faced with something they had never anticipated, and all their plans were thwarted. While some of the disbelievers attempted to cross the trench to fight, the Muslim forces were prepared. One of them, Nufayl ibn al-Mughira, was killed by Amir al-Mu’minin (peace be upon him), and Abu Sufyan offered 100 camels to prevent him from mutilating his body, a request that was graciously declined. This highlights the Islamic principles of respecting the dead even in battle.

Another key figure who managed to cross the trench was ‘Amr ibn ‘Abd Wudd, one of the greatest warriors of the Quraysh. He posed a significant challenge, but Amir al-Mu’minin (peace be upon him) called him to the oneness of Allah. However, due to his extreme arrogance, he refused and insisted on fighting instead. This encounter revealed that despite their strength, the disbelievers could not break the resolve of the Muslims, whose leadership and unwavering faith in Islam proved decisive.

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The comparison between the fortifications of Khaybar and the trench is noteworthy. The trench was no less formidable than the fortifications of Khaybar. Yet, the success of the Muslims in both battles was attributed to the foresight and leadership of the Prophet Muhammad (peace be upon him) and the strong belief of the Muslims in their cause, in contrast to the disbelievers, who lacked the same level of strategic thinking and moral strength.

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The disbelievers, realising they could make no headway, and with no provisions or further support, eventually retreated after two weeks of fruitless efforts, marking a clear victory for the Muslims.

While material resources are crucial in battles, the trench demonstrated that even with limited resources, a brilliant defence strategy, combined with the strength of faith and leadership, could overcome a superior enemy. This is the essence of Islamic resilience and military strategy.

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The leadership and wisdom of the Prophet Muhammad (peace be upon him) provided us with a comprehensive model for dealing with internal and external challenges. We can learn from his strategic foresight and operational planning to safeguard the revolution and Islam from the threats and trials it faces.

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Strategy 9

The Record of the Islamic Revolution

Nearly thirty years have passed since the Islamic Revolution. This period offers an opportunity to critically examine the performance and effectiveness of its administrators and assess its achievements and shortcomings. If we were to assess the revolution’s performance over the past three decades, especially with regard to its application of Islamic principles, particularly in major cities and academic centres, what grade would you give this revolution? Has it truly embodied the term ‘Islamic’? And if the answer is yes or no, who should be praised for their efforts, and who should be held accountable for failing to uphold and convey Islamic teachings? How can these shortcomings be rectified?

In assessing the Islamic Revolution, we must ask what its true goal is. Should it focus on outward appearances, such as regulating dress and public conduct, or is it enough for the revolution to ensure that the people’s thoughts and actions align with Islamic culture, motivating them to willingly and wholeheartedly embrace the faith?

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What proportion of the revolution’s participants have remained true to its original goals? How many have continued to uphold the ideals for which the revolution was fought? And how many have turned against the revolution and its principles over time? If the number of those who abandon the revolution is significant, should we blame the revolution’s teachings and principles, or is it due to misguidance, materialism, or personal motivations that led them to abandon the cause?

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Some individuals resisted the revolution from the beginning, citing various reasons, such as certain religious prohibitions or concerns about the uprising’s legitimacy during the occultation of the Imam. However, the proper role of scholars and the leadership of the revolution must be clarified to determine whether these objections are valid.

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Furthermore, looking at the early years following the victory of the Islamic Revolution, one can see that people felt a sense of divine fulfilment, and the unity of purpose was apparent. Yet, challenges remain in terms of purifying the religious leadership and refining the Shi’a culture to ensure its continued strength and resilience.

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The Islamic world, after more than a millennium, has the potential to remove the ills that have plagued its body and to revive it with new vitality.

The Islamic Revolution can only guarantee its survival if the revolutionary minority can carry the majority of society, which consists of ordinary people, along with it. This majority desires both Islam and a government that follows the path of Imam Ali (PBUH) and will support the revolution as long as they see that the administrators of the system do not deviate even slightly from this goal. However, it is not appropriate to refer to this minority as the “elite” and the majority as the “common folk,” for they are not common folk; they are ordinary people who wish to live their lives according to Shi’a religious beliefs. As long as the majority of ordinary people remain in support of the revolutionary minority, the counter-revolutionary minority will be powerless, but if the revolutionary minority fails to maintain this support, they will leave behind a violent and monarchist image in history.

The revolutionary minority, if pure and not driven by worldly desires, can carry the banner of the Islamic movement. However, if they are tainted by worldliness, the majority of devout Shi’a will never align themselves with a minority that claims to be religious but is, in fact, driven by a pursuit of material wealth. They see an ordinary life, which reflects their religious values, as preferable to dealing with the outwardly pious but worldly-minded. Revolutionary officials must design their policies in such a way that they do not push the revolutionary minority towards materialism, nor should the value of revolutionary actions be measured by financial gain. Furthermore, they should not create a class system by distributing wealth among the families of some revolutionary factions, thus corrupting them with state funds. This was the policy during the reign of Umar, who made the companions of battles into class-based recipients of state stipends, bound to the authority of the state. Some gatherings held by revolutionary organizations can also be analysed in this context; many of them are superficial and formal, offering little more than amusement and minor financial benefits for some participants. Some speeches take place in such inappropriate settings that they become laughable for those attending, for instance, when people have gathered by the sea or a dam for leisure.

A speech in such a context is akin to offering food to someone who does not enjoy it, and creating an obstacle to their leisure by forcing them to listen to a speech is like taking a child away from its mother’s breast. Such speeches foster disdain for the speaker among the audience. Planning for such events must be approached with a psychological understanding, and cultural engineering itself requires expertise. Many of the gatherings that are held under the guise of scholarly purposes by revolutionary institutions are more akin to lavish and expensive parties. Furthermore, the travels of numerous guests, many of whom are merely present for show, are not without their risks, with some tragically losing their lives in road accidents while attending parties that were not essential to their participation. These matters, due to their lack of strategic planning, can wear out some revolutionary forces, but they must be patient and aware that the disorder stems from a lack of a clear and strong programme, as well as the absence of psychological and scientific planning, which will gradually be corrected with experience and the sincerity of the revolutionary forces.

Every small movement for the survival and growth of the Islamic Revolution is like a journey to Mecca and the reward is no less than visiting Mecca and Karbala. Every moment of this time should be valued, and as much as possible, service should be rendered to the people with patience, gratitude, and without fear of the difficulties along the way.

Let us return to our main topic: the question of the Islamic nature of the performance of governments that have come to power in the wake of the Islamic Revolution. A review of the past thirty years shows that this revolution has experienced many ups and downs in this regard. The primary cause of this, which is the root of the existing problems, is the lack of scholarly, systematic fatwas that are free from personal bias in social, cultural, political, economic, and other spheres. This means that either our scholars have refrained from entering these fields altogether, or, due to their insufficient understanding of social issues and psychology, they have issued misguided fatwas. The officials implementing these fatwas have likewise acted poorly in response.

If I were to name one of the most influential fatwas on the course of the Islamic Revolution, it would be the fatwa of Ayatollah Khomeini, who allowed the land reforms proposed by Mohammad Reza Pahlavi. While land reforms were legally permissible in the fiqh, and this fatwa was later implemented by revolutionary officials, the political conditions and the context of the time were not taken into account in this fatwa. This paved the way for a corrupt government apparatus, which lacked legitimacy, and all its actions were considered illegitimate.

One day, in a school where ten thousand political and cultural figures gathered, I sat at the front. God rest Ayatollah Khomeini, who entered the assembly. He was one of my teachers and, as I mentioned earlier, had disagreed with Ayatollah Khomeini on the land reform issue. When he entered the gathering, no one stood up for him, and he was not respected by the attendees. However, when he passed near me, I stood up, gave him my seat, and considered him one of the divine figures whose opposition to Ayatollah Khomeini on this issue was of a jurisprudential, not a political, nature. His legal opinion later became law, but this fatwa should not have been expressed in those political circumstances. After the revolution, we have had many fatwas that lacked proper expertise.

Moreover, the realm of religious knowledge has faced confusion and stagnation, especially in the realm of philosophy and rationalism, due to excessive reliance on radical devotional practices, which have been more common among extreme traditionalists, who are often identified as backward and rigid. Such scholars speak about beliefs in the philosophical domain that they neither understand nor have access to. Religious concepts remain vague both in terms of meaning and application. In other words, in the past thirty years, we have had religious understanding and religious practice, but these were based on propositions whose truth was dubious. Their practical fatwas were also associated with misunderstandings of social and psychological issues, and the system must take practical steps to resolve these issues by identifying scholars who possess real expertise, rather than merely claiming it. Fatwas must be sought from experts in their respective fields and not from those who, for example, are asked to issue fatwas on music or social issues without having the necessary expertise.

The most significant problem in this country is that true ideological experts are scarce. Our theorists do not possess collective expertise; they are not surgeons but nurses who wield the law’s scalpel ineptly. The problem lies in the fatwas. The issue is not in Tehran but in Qom, which can reinvent itself by avoiding narrow-mindedness and embracing free thought to address the problems of the people and the state. Fatwas must be based on genuine scholarly expertise derived from the core of the faith.

We always say that the clergy must have power to sustain itself, or else the law of nature will prevail: the law of the predator and the prey. Only those with power, strength, dignity, and governance can survive in this world. The Qur’an says: “And prepare against them whatever you are able of power and of steeds of war, by which you may strike terror into the enemy of Allah and your enemy…” (8:60). Anyone weak in this world is condemned to perish, and seminaries must strengthen themselves in knowledge, spirituality, and economics to endure. Their power lies in the strength of their ideas and cultural engineering. If seminaries want to remain vital, they must identify their geniuses and seek their assistance in designing programmes and offering theories.

If seminaries want to stay alive and have a meaningful impact, they must be strong and capable. Their strength lies in the ideas they offer. In the past, sons were cherished and loved because a family with many sons would not be challenged easily. Today, power lies in law and ideas, and having sons or daughters, or being a crowd, makes no difference. Our country needs a parliament composed of competent and skilled jurists who can think and theorise. This is a gap in our constitution: a parliament that can accommodate such geniuses and identify them. The Guardian Council only monitors the laws passed but does not offer opinions, and therefore lacks legal authority. The Islamic Consultative Assembly is also not specialised, as it is elected. The Expediency Discernment Council consists of many older individuals and political retirees, not leaders or theorists.

This issue—of not entrusting work to true experts—extends beyond decision-making bodies to the executive departments. This is one of the main barriers to the growth and prosperity of Iranian society. In government institutions, fewer tasks are entrusted to specialists, and this dynamic gives power to every official.

The first negative effect of this lack of expertise is visible in Iran’s economy. If our country had strong economists or if officials consulted economists’ viewpoints, we would not have millions of poor and hungry people. Most of the country’s problems stem from the fact that our managers are less likely to be specialists or experts. How is it that our country, rich in natural resources like oil and gas, has so many people in poverty? Our country possesses such wealth that even foreigners say that it should be freed from the current rulers before war ruins it and its resources are destroyed. Alongside these rich resources is Iranian talent and intelligence. It is said that one Japanese expert mentioned at a seminar that 99% of Iranian educated individuals are either intelligent or experts, whereas in Japan the situation is the opposite. However, Japan’s growth and advancement rely on that 1% of geniuses who serve as government officials. The report goes on to say that in Iran, those who rise to power are often from the 1%, while the rest of the talent is wasted, and this leads society into disorder.

This text addresses issues related to the challenges faced by a country in terms of governance, social, and economic problems. The author criticises the administrative and social system, highlighting issues such as corruption, injustice, and weakness in the executive system. The writing stresses the need to engage experts and compassionate individuals, to focus on the needs of the people, particularly the youth, and to foster a spirit of solidarity and kindness within the government.

The author points out structural problems within the country’s systems and how they are managed, emphasizing that more precise frameworks must be developed to solve the issues faced by citizens. The text argues that instead of resorting to repression or applying pressure, government officials should pursue practical and humane solutions when addressing societal issues.

The text also stresses the importance of justice and integrity in governance and improving the quality of life for the citizens, particularly for vulnerable and impoverished groups. It calls on authorities to practise kindness and ensure that policies reflect a more empathetic approach to governance.