5: Unstable situation
The situation is unstable in today’s Iran. The unity between the regime’s powerful men has cracked, and the revolutionary myth from 1979 is about to be weakened. From now on we can talk about Iran as an ideological state , but the demonstrations in the June days showed that they are becoming more and more – those who perceive the Islamist ideology in its innovative form that has expired to date.
In addition, the unadorned and negative image of Iran, which for several days in June rolled across the television screen, has created a particularly negative image of Iran in the broad strata of the people in Western countries. This gives reason to fear that it will now be far easier to get a hearing for Western punitive actions – possibly war – against the country. Because international media were all in place in the capital to cover the election – without a clue the drama that was waiting – the Iranian regime was taken to bed and appeared from a side it was not at all interested in appearing to the outside world. The governing powers became the “coup” of the Western medical medium. That a whole world could see the ugly face of power on the television screen in the form of violence against innocent civilians who expressed their opinions has given Iran’s reputation in the world community a serious setback.
The brutal conduct of the Basij militia revealed the will and ability of the Islamic Republic to terrorize its own people. The events that attach themselves to the retina of seafarers all over the world will in future shape the outside world’s image of Iran and the “Islamic political experiment” for which the Republic of Iran is an exponent.
According to sportsqna, the events illustrate that today’s Iran is a society full of contradictions . The reason for this discrepancy is to be found in the constitution which was the very starting point for the “Islamist” experiment. The Constitution is based on democratic and theocratic (see below) principles that cannot be reconciled, a legacy of Khomeini (leader of the revolution from 1979) who more than anyone else determined the content of the Constitution. During the first days of the revolution, this was the basis for strife and tug of war, a struggle that is now more acute than ever before.
6: Exclusive right to interpret the Qur’an?
A clear warning about what was in the pipeline, we received when Khatami was elected president in 1997. Undoubtedly, it was then the mood to interpret the constitution in a way that gave greater scope for the democratic principles that were also enshrined in the constitution. Khatami’s adjustment of the revolutionary ideology was in line with the modernization process that Iran was going through at the time.
It meant that secular (secular), and thus also democratic, thinking gained more space at the expense of the theocratic (system of government where the rulers represent God on earth and are a priesthood that rules according to religious laws. According to Greek: theos = God, kratein = rule ). Before long, the conservative backlash against innovation came. As today, the conservative electorate used the power and power to set aside the legally elected president and the National Assembly. They succeed because conservative forces control priests and the military.
The steep fronts after the presidential election in 1997 are now reappearing, but in a more dramatic form. We can say that the dispute is about what place Islam versus democracy should have in the management of society. The conservatives claim that they have their legitimacy directly from God, while the democratic forces have their legitimacy from the people through elections. But as the June uprising shows, this is becoming too easy. When the protesters during the 2009 election were chased away from the streets and stood on rooftops and in chorus shouted Allah-o Akbar (Allah is great), the same shouted an exhilarated crowd benefit in the days of revolution in 1978-79, they tore away the basis of the monopoly they Conservatives claim to interpret God’s will.
The demonstrators outlined the contours of just this when, in June, they turned to Allah and the mosque, while the regime turned to the institutions of power in society, primarily Pasdaran and Basij. Among the deeply religious Iranians, there has been a growing conviction that it is not possible – as the conservatives claim – to govern modern society according to meticulous interpretation of the Qur’an. The Qur’an was written down in a completely different time and is not a guide when it comes to politics within modern economics.