An after-revolution Islamic though development in Iran

The Islamic Thinking in Post-Revolutionary Iran
M. Ghorbani (National Taiwan University)
The victory of revolution in Iran was a remarkable Islamic movement in the late seventies
and during one of the hottest challenges of the cold war (the coincidence with Soviet
invasion to Afghanistan) that has caused some significant political and ideological
developments in the whole world, and especially in the Middle East in a narrow sense.
Although Imam Khomeini is regarded as the leader of Islamic revolution in Iran, but
nobody could ignore the leading and enlightening role of Ali Shariati’s writings and
critical thoughts to increase the speed of socio-political movement Islam in Iran. He not
only criticized the westernization, but also criticized the clerics of being out-of-dated,
whom the common people could have ignored in the relations between the Creator (Allah)
and creatures.
In the history of Islam, there have been many discussions about whether Islam could be
regarded as a religion of governance. Does it facilitate the legal, ethical, technical and
spiritual aspects of a government? Isn’t it better to keep religion out of politics or
government? The Shi’ite scholars in particular have been debating about the legitimacy
of any government before the appearance of the twelfth impeccable imam. But Khomeini
introduced the guardianship of the Islamic jurists (Velayat-e Faqih) within Islamic
republic of Iran as a salvation. He emphasized the characteristics of the system, meaning
the application of Theo-Democracy in the modern time. But during the past three decades
this system has showed some defaults that have caused debate amongst the scholars about
the possibility of the coexistence of democracy and Islam. Should it be regarded as
Demo-Theocracy or Theo-Democracy?
Khatami, the reformist ex-president of Iran, claims that the existence of these two are
quite possible, and the elements of the democracy can found in the al-Qur’an and
al-Hadith. Still, some scholars, such as Sorush, are discussing that although Islam and
democracy can be co-existent, but democracy is not extractable from Islam. Sorush also
gives a very aggressive criticism toward the old and out-fashioned religious beliefs, and
even divides the religion into two parts: the profane and the scared. Religion itself is holy
and heavenly; however ”the understanding of religion” (or the interpretation of religion)
is rather secular-oriented.
Some radicals have also condemned the democracy as an imported theory that is not
suitable for all Muslim nations. They believe that democracy is poisonous and will
corrupt the Islamic society, and once the legitimate Islamic Shi’ite government were
created, it would pave the way for the re-appearance of the twelfth impeccable imam;
there is not any need to please the worldly sounds and demand of the so called modern
Western mode of society.