Daƙiƙa:Juyin Juya Halin Musulunci Na Iran

Wannan maƙala ce game da Juyin Juya Halin Al'ummar Iran a shekarar 1357 ta Shamsiyya (1979 Miladiyya) ce. Don sanin tsarin da ke mulkin Iran, duba muƙalar: Tsarin Jamhuriyar Musulunci Ta Iran.

Juyin Juya Halin Musulunci Na Iran

Sauran sunaye	Juyin juya halin 1978M
Wuri/Tushe	Iran
Jagora/Jagorori	Imam Khomaini
Ƙungiyoyi da jam’iyyu	Ƙungiyar Malamai Ƴan Gwagwarmaya, Ƙungiyar Masu Jihadi Na Juyin Juya Halin Musulunci, Ƙungiyoyin Haɗin Kan Musulunci, Yunkurin Ƴantar da Iran, Ƙungiyar Mujahidin Khalƙe Ta Iran,
Manufofi	Tabbatar Gwamnatin Musulunci da kuma yaƙar hukumar Pahlawi ta mulkin mallaka.
Take/Slogan	Mutuwa ga Shah, ƴancin hukumar Musulunci, 'Yancin kai, 'yanci, Jamhuriyar Musulunci
Dabaru	Zanga-zanga, Yajin aiki, Gwagwarmayar al'adu
Muhimman abubuwan da suka faru	Waƙi'ar Faiziyya, Yunƙurin 15 Khordad, Tura Imam Khomaini gudun hijira, Yunƙurin 19 De, Guduwar Shah, 17 Shahriwar, Dawowar Imam Khomaini Iran
Ɓangarorin biyu	Gwamnatin Pahlawi da dakarun juyin juya
Asara	Kisan kusan mutane 2700 zuwa 3200

Juyin Juya Halin Musulunci na Iran wani babban sauyi ne na siyasa da zamantakewa a Iran wanda a ranar 11 Fabrairu 1979 miladiyya, ya kai ga kifar da gwamnatin ɗan kama-karya Rida Pahlawi. Wannan juyin juya hali ya faru ne ƙarƙashin jagorancin Imam Khomaini, babban marja'i taƙlidi na Shi'a, kuma ya haifar da kafa wata gwamnati da malaman Musulunci ke jagoranta wadda ta dogara da ƙa'idojin Musulunci da na Shi'a. Rubuta sabon kundin tsarin mulki bisa dokokin Musulunci da kuma maye gurbin wasu ra'ayoyi na addini a maimakon tsarin da ya samo asali daga Yammacin duniya suna daga cikin sakamakon wannan juyin juya hali.

Haka kuma, juyin juya halin Musulunci na Iran ya yi tasiri a tsarin siyasar yankin da ma duniya baki ɗaya, kuma ya zama abin koyi ga wasu ƙungiyoyin Musulunci a wasu ƙasashe.

A ra'ayin masana ilimin zamantakewa da masu nazarin siyasa, abubuwan da suka samar da yanayin juyin juya halin sun haɗa da manufofin da suke adawa da addini na gwamnatin Pahlawi, danniya ga masu adawa, cin hanci da rashawa, da kuma dogaro da ƙasashen waje. Dawowar sha'awar addini da rawar da malamai suka taka wajen jagorantar gwagwarmaya, tare da zanga‑zangar jama'a da abubuwan da suka faru kamar Miƙewar 19 De na mutanen Qum da zanga‑zangar 17 Shahriwar a Tehran, sun hanzarta tafiyar juyin juya halin.

Juyin juya halin Musulunci ya haɗa ƙungiyoyi da rukunin al'umma daban‑daban, daga jam'iyyun siyasa da ƙungiyoyin hagu, zuwa malamai da ƙungiyoyi masua ɗauke da makamai. Imam Khomaini, a matsayin marja'in Shi'a kuma jagoran siyasa, ta hanyar rayuwa mai sauƙi da sukar manufofin gwamnatin Pahlawi, ya iya haɗa ƙungiyoyi daban‑daban a kan manufofin juyin juya halin. Malamai sun kasu kashi uku: Waɗanda suka shiga siyasa kai tsaye kamar Sayyid Ali Khamna'i, waɗanda suka mayar da hankali kan bayyana tushe na tunani da addini kamar Murtada Muɗahhari, da kuma waɗanda suka kasance masu taka‑tsantsan ko ba su shiga siyasa ba kamar Sayyid Muhammad Kazim Shari'atmadari. Masu buɗaɗɗen tunani na addini kamar Mahadi Bazargan da Ali Shari'ati sun taka muhimmiyar rawa wajen gina ra'ayin ƙasa‑da‑addini da kuma siyasar Musulunci. Ƙungiyoyin makamai masu akidu daban‑daban ma sun yi aiki, sannan mata ma sun shiga cikin zanga‑zanga da ayyukan juyin juya hali.

Haka kuma, imanin Shi'a kamar adalci na zamantakewa, Imamanci, da Mahadawiyya, sun yi tasiri wajen gina ra'ayin juyin juya hali. Halayen tarihi kamar Imam Ali (A.S) da Imam Husaini (A.S) sun kasance abin koyi wajen tsayin daka da tashi tsaye a kan gwamnatocin da ba su da adalci.

Muhimmanci Da Matsayi

'Taken Juyin Juya Halin Musulunci'
Za a iya ɗaukar cewa kowane abu yana da tsawon lokacin amfani da shi da wa'adin ƙarewarsa. Amma taken duniya na wannan juyin juya halin addini ba su shiga wannan ƙa'ida ba; ba za su taɓa zama marasa amfani ko marasa fa'ida ba, domin halittar ɗan adam a kowane zamani tana haɗe da su. Ƴanci, kyawawan ɗabi'u, ruhi (Ma'anawiyya), adalci, ƴancin kai, ɗaukaka, hankali, ƴan uwa, bai kasance ɗaya daga cikinsu ba na al'ummar zamani guda ko ƙarni guda ba, da har zai yi haske a wani lokaci sannan ya shuɗe a wani lokaci ba.

Sayyid Ali Khamna'i, Bayani Mataki Na Biyu Na Juyin Juya Hali

Juyin Juya Halin Musulunci na Iran wani babban sauyi ne na siyasa da zamantakewa a Iran wanda a ranar 12 Fabrairu 1979 miladiyya, ya kai ga kifar da gwamnatin Pahlawi kuma ya kawo ƙarshen sarautar da ta ɗauki kusan shekaru 2500.

Wannan juyin juya hali ya faru ne ƙarƙashin jagorancin Imam Khomaini, babban marja'in taƙlidi na Shi'a, sakamakon ƙorafe‑ƙorafe da rashin gamsuwa na jama'a game da manufofi da ayyukan gwamnatin Pahlawi.

Ɓangaren addini na wannan juyin juya hali ana ɗaukar sa a matsayin ɗaya daga cikin siffofinsa na musamman kuma masu rikitarwa.

Yerwande Abrahamiyan, masanin tarihi ɗan ƙasar Iran da yake da shaidar zama ɗan Amurka, ya yi imanin cewa nasarar Juyin Juya Halin Musulunci wani al'amari ne na musamman domin an samu nasarar ne ƙarƙashin jagorancin malamai na gargajiya (Malaman addini), ba ta hannun jam'iyyun siyasa ko ƙungiyoyin zamantakewa ba.

Wasu masana kimiyyar siyasa, ciki har da Mahadi Najaf Zade, suna ganin Juyin Juya Halin Musulunci da kafa Tsarin Jamhuriyar Musulunci ta Iran a matsayin wani ci gaba na tsarin tarihi na zamantakewar mazhabar Shi'a a Iran.

Haka kuma Sadiƙ Zibakalam ya bayyana Juyin Juya Halin Musulunci a matsayin ɗaya daga cikin manyan sauye‑sauyen tarihi da Iran ta fuskanta bayan zuwan Musulunci, musamman bayan zamanin Daular Safawiyya.

A cikin rubuce‑rubucen wasu daga cikin magoya bayan Jamhuriyar Musulunci ta Iran, ana ambaton Juyin Juya Halin Musulunci a matsayin ɗaya daga cikin abubuwan da ake danganta su da bayyanar Imam Mahadi (A.F).

Samuwar Gwamnatin Addini Da Manufofin Shi'a

Tare da nasarar juyin juya halin shekarar 1979, wasu daga cikin dokokin zamantakewa da na mulki na Musulunci sun fara aiwatuwa a karon farko.

Muhammad Taƙiyyu Misbahu Yazdi, masanin falsafa a Shi'a, yana ganin nasarar Juyin Juya Halin Musulunci a matsayin dama don tabbatar da manufofi da ƙimomin Musulunci, kuma sakamako ne ƙoƙarin dubban shekaru na annabawa da waliyyan Allah wajen kafa gwamnatin addini.

Haka kuma ya ɗauki wannan juyin juya hali a matsayin misali na biyu daga manya-manya sauye-sauye da Allah ya haifar a tarihin addinai, bayan lokacin da mutane suka rungumi Manzon Allah (S.A.W).

Ali Abul Khairi, wani masanin tunani ɗan Masar, ya bayyana Juyin Juya Halin Musulunci a matsayin wani motsi da ke tafiya a hanyar yaƙi da gwamnatocin azzalumai, kuma ya ɗosano da kwakwayo daga miƙewar Imam Husaini (A.S).

Bisa naƙalin Abbas Ali Amid Zanjani, sakatare janar na Jam'iyyar Kwaminis ta Tarayyar Sobiyat (Soviet) ya bayyana nasarar Juyin Juya Halin Musulunci a matsayin sabunta rayuwar Musulunci da kuma muhimmin lamari na siyasa mafi girma a ƙarni na ashirin miladiyya.

Sake Fasalin Siyasar Cikin Gida Ta Iran Da Girgizar Tsarin Duniya

Juyin Juya Halin Musulunci ya haifar da manyan canje‑canje a tsarin siyasa, tattalin arziƙi da kuma harkokin soja na ƙasar, kuma a lokaci guda ya samar da damar kafa tsarin mulki na addini.

A lokacin Juyin Juya Halin Rubuta Kundin Tsarin Mulki na shekarar 1906 miladiyya, ƙarƙashin tasirin masu tunani masu karkata ga Yamma, an amince da kundin tsarin mulki marar dogara da tushen addini, kuma aka karkata al'ummar Iran zuwa ga sekularizim (Tsarin da ba ruwansa da addini) da kuma bin tsarin Yammacin duniya.

A gefe guda kuma, Juyin Juya Halin Musulunci ya tsara kundin tsarin mulki bisa ga dokokin addini, kuma ra'ayoyin addini suka maye gurbin wasu daga cikin ra'ayoyin Yammacin duniya.

Abbas Ali Amid Zanjani ya ce Juyin Juya Halin shekarar 1979 miladiyya, saboda matsayar dabarun tsaro da tattalin arziƙin Iran, ya shafi lissafin siyasar manyan ƙasashen duniya.

Haka kuma an ce Juyin Juya Halin Musulunci ya kasance cikin saɓani da tsarin duniya na lokacin, kuma ya gabatar da ƙimomi da suka yi karo da muradun manyan ƙasashe; kamar ƴancin kai, ‘yanci, adalci, haƙƙin zaɓar makomar kai, haɗuwar talakawa, da yaƙi da mulkin mallaka.

Brzezinski, mai ba da shawara kan tsaron ƙasa a gwamnatin Amurka ta wancan lokaci, ya yi hasashen faɗuwar mulkin Pahlawi a matsayin babbar rashin nasarar gwamnatin Amurka.

Haka kuma wasu jami'an Amurka sun danganta ci gaba da kasancewar mulkin Muhammad Rida Pahlawi da mutuncinsu.

Hadisin Peymana (Hadisi Paimane) littafi ne da Hamid Parsania ya rubuta game da Juyin Juya Halin Musulunci na Iran

Cibiyoyi Da Ayyukan ilimi Masu Alaƙa Da Juyin Juya Halin Musulunci

A cikin Iran, jami'o'i da cibiyoyi na musamman daban-daban suna aiki wajen gabatarwa da bincike game da Juyin Juya Halin Musulunci; daga cikinsu akwai Jami'ar Kimiyya da Fannonin Addini (Universitiy of islamic Sciences and Knowledge) da Jami'ar Shahid. Wannan jami'a tana bayar da fannoni kamar nazarin siyasar Juyin Juya Halin Musulunci, ilimin zamantakewar al'umma na Juyin Juya Halin Musulunci, da tunanin siyasar shugabannin Juyin Juya Halin Musulunci.

Hakanan, cibiyoyi misalin Cibiyar Rubutattun Takardu na Juyin Juya Halin Musulunci Cibiyar Bincike da Nazarin Siyasa, da Gidauniyar Binciken Tarihi da Kundin Tarihin ilimi na Juyin Juya Halin Musulunci suna tattara takardu da kuma yin nazari a kan ɓangarorin juyin halin Musulunci na Iran.

Akwai mujallu na musamman kamar mujallar da take fitowa a kowane bayan watanni uku ta Nazarin Juyin Juya Halin Musulunci da mujallar da take fitowa a kowane bayan watanni uku ta Bincike akan Juyin Juya Halin Musulunci waɗanda ke buga makaloli ilimi kan wannan fanni.

Hakanan, littattafai kamar Binciken Juyin Iran na imaduddin Baƙi da "Yaƙin iko a Iran" na Muhammad Sami'i sun yi nazari kan fannoni tarihi, siyasa da zamantakewa na juyin juya halin.

Bugu da ƙari, masana daga Yamma ma sun wallafa ayyuka a cikin fannin Juyin Iran, kamar "Roots of Revolution" (Tushen Juyin juya hali) na Nikki Keddie, ƙwararriyar masaniyar ilimin al'adu daga Amurka, da "Fragile Resistance: Social Transformation in Iran From 1500 to the Revolution" (Juriya Mai Rauni: Tarihin Canje-canje na Zamantakewa a Iran daga 1500 zuwa Juyin juya hali) na John Foran, masanin zamantakewa daga Amurka.

Samfuri:Jadawalin Juyin Juya Halin Musulunci Na Iran

'Tushen bayanai ko Asalin bayanai'
Shekarar 1950 Miladiyya	Yunkurin mallakawa ƙasa masana'antar man fetur
19 Agusta 1953 Miladiyya.	Juyin mulki da Amurka ta yi a kan gwamnatin Musaddiq, tare da mayar da Muhammad‑Reza Pahlavi kan mulki.
1957 Miladiyya	Kafa Hukumar Sirri da Tsaron Kasa (SA waK)
30 Maris 1961 Miladiyya.	RasuwarAyatullahi Burujerdida gushewar jagorancin addini na gama‑gari (marja’iyya ta jama’a)
17 Mayu 1961 Miladiyya.	Shan kaye (ko rushewar) Jabhat‑e Melli ta Iran da kuma kafuwar Jam’iyyar Gwagwarmayar Ƴanci Ta Iran
Oktoba 1962 Miladiyya	Dokar Ƙungiyoyin Jihohi Da Larduna da rashin amincewar malamai da ita
Janairu – Fabrairu 1963 Miladiyya	[Juyin Juya Hali Fari] da adawar malaman addini da ita.
22 Maris 1963 Miladiyya.	Harin da gwamnatin Pahlawi ta kai a makarantar Faiziyya, inda wasu ɗaliban addini suka mutu kuma wasu suka ji rauni.
'Yunkurin Juyin Juya Halin Musulunci.'
3 Yuni 1963 Miladiyya	[Jawabin Imam Khomaini A Ranar AshuraTa kamashi da aka yi
5 Yuni 1963 Miladiyya	Miƙewar 15 Khordad Sakamakon kama Imam Khomein
Mayu – Yuni 1963 Miladiyya	KafaHaɗin gwiwar Ƙungiyoyin Musulunci
26 Oktoba 1964 Miladiyya.	Jawabin Imam Khomaini wajen adawa da kudirin KaFitulasiyọn
4 Nuwamba 1964 Miladiyya	Kamu da Korar Imam Khomaini Zuwa Turkiyya
21 Janairu 1965 Miladiyya.	Kisan Haasan Ali Mansur da membobin ƙungiyoyin haɗin gwiwar na Musulunci suka yi
Shekarar 1965 Miladiyya.	KafaƘungiyar Mujahidun Khalƙe Iran
21 Janairu 1970 Miladiyya.	Fara darasin Imam Khomaini a kan batunWilayatul Faƙihi
1975–1976 Miladiyya	Sanarwar hukuma ta sauya akidar Kungiyar Mujahidin Khalq ta Iran
19 Yuni 1977 Miladiyya.	RasuwarAli Shri'ati
23 Oktoba 1977 Miladiyya	Mutuwa mai ɗauke da zargi ta Sayyid Musɗafa Khomaini
Kai ƙololuwar motsin juyin juya hali '
7 Janairu 1978 Miladiyya.	Buga wata maƙalata cin mutunci ga Imam Khomaini a jaridar Ettela’at.
9 Janairu 1978 Miladiyya.	Miƙewar 19 De mutane Qum
18 Fabrairu 1978 Miladiyya.	Miƙewar 29 Bahman Tabriz
19 Agusta 1978 Miladiyya.	Gobarar sinimar Rex ta Abadan
8 Satumba 1978 Miladiyya.	Kashe mutanen mutanen Qum a Zanga‑zangar 8 Satumba 1978
6 Oktoba 1978 Miladiyya.	→ Shigowar Imam Khomaini zuwa birnin Paris
16 Oktoba 1978 Miladiyya.	Lamarin gobarar Masallacin Jami na Kerman
4 Nuwamba 1978 Miladiyya.	Kashe Ɗalibai A Jami'ar Tehran
10 da 11 Disamba 1978 Miladiyya.	Zanga‑zangar Tasu'a Da Ashura Ta Shekarar 1978
12 Janairu 1979 Miladiyya	Bayar da sanarwar kafa Majalisar Juyin Juya Hali ta hannun Imam Khomaini.
16 Janairu 1979 Miladiyya.	Ficewar Muhammad Rida Pahlawi daga Iran.
28 Janairu 1979 Miladiyya.	Zaman dirshan na malamai (ruhanai) a Jami'ar Tehran
1 Fabrairu 1979 Miladiyya.	Dawowar Imam Khomaini zuwa Iran bayan shekaru 15 a gudun hijira/exile
4 Fabrairu 1979 Miladiyya.	NaɗaMahadi Bazargan Matsayin firaminista a Gwamnatin riƙon ƙwarya
8 Fabrairu 1979 Miladiyya.	Bai'ar Jami'an Fasaha Na Rundunar Sojan Sama
11 Fabrairu 1979 Miladiyya	11 Fabrairu 1979 Miladiyya

Tafiyar Yunƙurin Juyin Juya Halin Musulunci Har Zuwa Samun Nasara

A cewar Rasul Jafariyan, masanin tarihi ɗan ƙasar Iran, tsarin samuwar juyin juya halin ya fara ne tun rabin na biyu na shekarar 1962 da rabin na farko na shekarar 1963 miladiyya, tare da Imam Khomaini a matsayin jagora.

Haka kuma Amid Zanjani yana ganin cewa wannan tsari ya fara samun sauri daga shekarar 1962, har ya kai ga cewa a shekarar 1963 miladiyya, ya rikiɗe ya zama Juyin Juya Halin Musulunci, sannan daga baya ya kai ga nasara.

A cewar Sadeƙ Zibakalam, dukkan ƙungiyoyi da ɓangarori na siyasa suna ganin cewa farkon juyin juya halin yana da alaƙa da shekarar 1978 miladiyya, amma zaɓar wani takamaiman lamari a matsayin farkon juyin juya halin yana danganta da ra'ayin siyasar mutane, kuma daga cikin waɗannan akwai:

• Yuni 1977 miladiyya: A ganin jigilar masu goyon bayan ƙasa (Natijonalist), fitowar wasiƙa na buɗaɗɗen gaskiya da jagororin Jabhantar Ƙasa (Jebhe Melli) suka rubuta wa Shah (Sarki) shi ne ya fara juyin juya halin.
• Maris/Afrilu 1977 miladiyya: Jam'iyyar Tudeh ta ayyana yunƙkurin yajin aikin ma'aikata a matsayin tushen juyin juya halin.
• Oktoba/Nuwamba 1977 miladiyya: Wasu bangarorin addini suna ɗaukar rasuwar Sayyid Mustapha Khomeini, ɗan Imam Khomeini, wadda ta kasance mai cike da shakku, a matsayin mafarin juyin juya hali; domin a ganinsu, SAWAK (Ƙungiyar Leken Asiri da Tsaron Ƙasa) ke da alhakin jawo rasuwarsa.
• Disamba/Janairu 1977 miladiyya: Wata ƙungiyar sojojin sakai masu goyon bayan addini sun yi la'akari da cewa rubutun da jaridar Ettela'at ta yi na cin zarafi game da Imam Khomaini a ranar tunawa da fitowar dokar haramta hijabi, shi ne farkon juyin juya halin.

A cewar Erwand Abrahamiyan, a cikin Oktoba – Nuwamba 1977 ,miladiyya, mutane sun fito kan tituna suna yin gangami, kuma juyin juya halin ya shiga sabon mataki. Daga wani ɓangare kuma, Hamid Algar, farfesa a fannin nazarin Musulunci a Jami'ar Berkeley, ya danganta ɗaya daga cikin abubuwan da suka hanzarta ci gaban juyin juya halin da mujallar da ta yaɗa jerin zanga‑zangar jama'a da ta biyo bayan wallafa wani labari mai take "Iran da Mulkin Mallakar Ja da Baƙi" a jaridar Ettela'at a 7 Janairu 1978 miladiyya; an ce wannan labarin ya ƙunshi cin zarafi ga Imam Khomaini.

Mutanen Qum, waɗanda suka yi imanin cewa labarin da aka wallafa a jaridar Ettela'at gwamnati ce ta rubuta shi, sun gudanar da zanga‑zanga a 9 Janairu 1978 miladiyya domin nuna adawa da gwamnati. An ce gwamnati ta mayar da martani da ƙarfi, kuma sakamakon hakan wasu sun mutu, wasu kuma suka ji rauni.

Bayan wannan abin da ya faru, mutanen Tabriz sun gudanar da bikin arba'in na shahidan Qum a 29 Bahman (18 Fabrairu 1978 miladiyya), kuma a cewar rahotanni, hakan ma ya haifar da mutuwa da raunata wasu mutane.

Haka kuma, gudanar da bukukuwan arba'in na shahidan abin da ya faru a Tabriz a wasu bIrane kamar Tehran, Mashhad, isfahan, da Shiraz ya haifar da mutuwar mutane da dama; kuma wannan zagaye ya ba da damar samuwar wasu sabbin abubuwa a bukukuwan arba'in na gaba.

Baya ga bukukuwan arba'in na shahidai a bIrane daban‑daban, zanga‑zangar 17 Shahri war ( 8 Satumba 1978 miladiyya ) da mutanen Tehran suka yi ita ma ana ɗaya daga cikin abubuwan da ake ganin sun hanzarta juyin juya halin.

An yi zanga‑zangar 17 Shahriwar ne bayan yin adawa da gudanar da Jashn-e Honar-e Shiraz (Bikin Fasahar Shiraz) a cikin watan Ramadan, wanda ake cewa an aikata abubuwan da suka saba wa ladabi a cikinsa.

Bayan jere-jeren zanga‑zangar da mutane suka yi, Shah ya bar Iran a 16 Janairu 1979 miladiyya, shi kuma Imam Khomaini ya koma ƙasar a Fabrairu 1979 miladiyya, bayan shekaru goma sha biyar da yin ƙaura. A ƙarshe, mulkin sarauta na Iran ya faɗi a 11 Fabrairu 1979 miladiyya, sakamakon zanga‑zangar jama'a marasa makamai, yajin‑aiki na watanni da dama a sassa daban‑daban, da kuma gajerun ayyukan sojojin ƙungiyoyi (Chirikis).

A rahotan John Foran, a cikin shekara guda da ta kai ga nasarar juyin juya halin (Daga watannin ƙarshen 1978 miladiyya har zuwa 21 ga watan Maris 1979 miladiyya), adadin mutanen da suka mutu ana kiyasta su tsakanin dubu goma zuwa dubu goma sha biyu.

Asalin Halayen Juyin Juya Hali

Game da bayyana haƙiƙanin yanayin juyin juya halin, an gabatar da fassarori daban‑daban. John Foran ya rarraba waɗannan fassarori zuwa rukuni uku:

1. .Yanayin siyasa da tattalin arziƙi,
2. .Yanayin Musulunci,
3. Yanayi mai haɗuwa wanda ya ƙunshi siyasa, tattalin arziƙki da kuma aƙkida (ideology).

Sadiƙ Zibakalam ya bayyana cewa tushen waɗannan fassarori daban‑daban shi ne bambancin ra'ayoyin siyasa da kuma fahimtar zamantakewa da mutane ke da su.

Wasu daga cikin waɗannan fassarori da ra'ayoyin sun haɗa da:

• Manufofin kawar da Musulunci da gwamnatin Pahlawi ta bi (Fassarar da shugabannin malamai na juyin juya hali da magoya bayansu suka amince da ita).
• Sabunta ƙasa da Shah ya yi amma ba cikakke ba, kasancewarsa mai bin umarnin Amurka, da kuma ra'ayin jama'a na kafa jamhuriya (Fassarar masu ra'ayin kishin ƙasa – nationalists).
• Matsaloli da tangarɗar tattalin arziki (Fassarar da Markisawa- Marxists suka ɗauka).
• Saurin da faɗaɗar sabunta ƙasa da Shah ya yi, wanda a cewar wasu ya yi wa mutanen Iran masu bin tsoffin al'adu nauyi (Fassarar magoya bayan Pahlawi).

A cewar Nikki Keddie, ɗaya daga cikin manyan abubuwan da suka jawo juyin juya halin shi ne burin mutane da dama na Iran su kuɓuta daga tasirin ƙasashen waje, su kuma gina tattalin arziki, al'umma, da al'adu masu zaman kansu ba tare da dogaro da ƙasashen yamma ba.

Amal As-Subki, wata masaniyar tarihin Masar, ta ƙi yarda cewa wannan juyin juya hali na tattalin arziƙi ne; hujjarta ita ce cewa yanayin tattalin arzikin Iran a lokacin ya fi na yawancin ƙasashen maƙwabta kyau.

Jawabin Imam Khomaini a Makarantar Addini ta Fayziyyah a Qum, da aka yi da yammacin ranar Ashura ta shekarar 1382 Hijiriyya, kwana biyu kafin…yunƙurin 15 Khordad

Haka kuma, kamar yadda Mahadi Najaf Zade ya ba da rahoto, a cikin wasiƙun da sassa daban‑daban na al'umma suka aika wa Imam Khomaini, yawanci ba a fi mai da hankali kan buƙatun tattalin arziki ba.

"Wani hoto na zanga‑zangar jama’a wajen nuna adawa da gwamnatin Shahanshahi, inda ake ganin ayoyin nuna kira da a kafa gwamnati ta Musulunci."

A cewar John Foran, bayan fantsama ciikin yajin aikin ma'aikatan ofisoshi da masana'antu a watan Mehr 1356 Sh (Satumba – Oktoba 1977 miladiyya), ɓangaren tattalin arziƙi na juyin juya halin ya ragu, kuma juyin ya ɗauki yanayin siyasa.

A cewar Amid Zanjani, duk da cewa abubuwa daban‑daban na tattalin arziki, siyasa, soja da al'adu sun taka rawa wajen rushewar gwamnatin Shah Pahlawi, amma babban dalili shi ne manufofin kawar da al'amuran Musulunci da gwamnati ta sa a gaba.

A cewar Abrahamiyaan, a zamanin mulkin Muhammad Rida Pahlawi, akwai sabon ƙarni na masana da manazarta matasa da suke ƙoƙarin ƙirƙira da tsara sabbin tunani da za su dace da al'adun Shi'a.Murtada Muɗahhari da Hamid Algar sun bayyana cewa yanayin juyin juya halin Musulunci kashi ɗari cikin ɗari (100%) na addini ne.

A ra'ayin Algar, da ba don zurfin imani da al'ummar Iran ke da shi ga Musulunci da Shi'a ba, da juyin juya halin Iran bai taɓa faruwa ba.

A cewar Mustafa Malikutiyan, ɗaya daga cikin malamai a fannin ilimin siyasa a Iran, ana iya gane haƙiƙanin yanayin kowace juyin juya hali ta hanyar: Taken da ake ɗagawa a cikinsa, halayen shugabanninsa, da kuma imanin mutanen da ke tare da shi.

A rahoton John Foran, a cikin taken da jama'ar juyin juya hali suka ɗaga suna rerawa, ana ganin taken addini da kuma alaƙa da ƙungiyoyin Musulunci a fili. Haka kuma, a cikin ƙudurin da aka fitar a zanga‑zangar watannin ƙarshe na gwamnatin Pahlawi, masu zanga‑zangar sun jaddada kafa tsarin gwamnati na Musulunci.

Bisa wasu binciken zamantakewa da aka yi ta hanyar nazarin taken juyin juya halin Musulunci na Iran: kashi 54.5% na taken da masu zanga‑zanga suke ɗagwa da rerawa na al'adu ne (Wato taken da suka shafi darajar shahada, addinin Musulunci da muhimmancinsa, da kuma hijabin Musulunci), yayin da kashi 39.6% kuma na siyasa ne.

A bisa wannan binciken, tushen mafi muhimmanci na juyin juya halin Musulunci shi ne matsalar yanayin al'adu da siyasa da ba su gamsar da mutane ba, kuma wataƙila babbar rashin jin daɗin jama'a ta fi karkata ga yanayin al'adun al'umma.

Siffofin Juyin Juya Halin Musulunci Na Iran idan Aka Kwatanta Da Sauran Juyin Juya Hali

Michel Foucault, masanin zamantakewa ɗan ƙasar Faransa, ya bayyana cewa ruhin addini da yake mamaye da juyin juya halin Musulunci na Iran ya bambanta shi da sauran juyin juya halaye na duniya.

Abbas Ali Amid Zanjani, masani ne a fannin kimiyyar siyasar Musulunci (islamic political jurisprudence), ya yi nazari cewa Juyin Juya Halin Musulunci na Iran ya fi sauran juyin juya halaye ta fuskar al'adu, ilimi da fahimtar ƙa'idojin juyin juya hali. A cewarsa, tushe na addini (ideology), ƙarfin jagoranci, da zurfin sauye‑sauyen da juyin ya haifar, sun sa masana siyasa suna duba sabon tsari da za su yi amfani da shi wajen ƙirƙirar sabuwar ƙa'idar nazarin juyin juya halaye.

Har ila yau, Amid Zanjani ya ce tunanin siyasa na Sayyid Jamalud-din Asadabadi ya taka rawar gani a cikin gwagwarmayar farfaɗowar tunanin addini a cikin duniyar Musulunci, ciki har da Juyin Juya Halin Musulunci na Iran. Don haka, a ra'ayinsa, wannan juyin yana da kamanceceniya da sauran da fuskar farfaɗowar Musulunci ta fuskar aƙida, tarihi da al'umma, amma yana bambanta da su a wasu fuskokin.

Misbahu Yazdi ya bayyana cewa Juyin Juya Halin Musulunci na Iran ci gaba ne da hanyar da Annabawa suka bi, domin kamar su, yana ɗaga gaskiya sama da ƙarya, yana maida hankali ga ruhi (Ruhaniyya) da addini, kuma yana ƙoƙarin ƙulla haɗin kai tsakanin sassan al'umma.

Haka kuma, rashin dogaro da ƙasashen waje, da ƙarfin jagoranci da tasirin ruhi (Ma'anawiyya) na juyin, ana ɗaukarsu a matsayin ɗaya daga cikin manyan siffofinsa na musamman.

Ƙa'idar Makirci (Theory of Conspiracy)

A wasu nazarce‑nazarce, Juyin Juya Halin Musulunci na Iran an bayyana shi a matsayin makirci da aka tsara tun da wuri daga wasu ƙasashen waje.

A cewar Sadiƙ Zibakalam, masu goyon bayan wannan ra'ayi yawanci manyan jami'an gwamnatin Pahlawi, fadar Shah, da kuma mutanen da suke da alaƙa da gwamnatin Pahlawi ne.

Bisa wannan ƙa'idar, Amurka, Birtaniya da isra'ila sun kulla makirci a kan Muhammad Rida Shah, suka taimaka wajen kifar da shi, domin su hukunta shi saboda: Ƙara farashin man fetur yiwuwar kasuwannin Yamma su shiga haɗari sakamakon ci gaban masana'antu da tattalin arzikin Iran, da kuma hana Iran zama rundunar soja ta biyar mafi ƙarfi a duniya.

Nikki Keddie ta bayyana cewa tuntuɓar da Amurkawa suka yi da masu adawa da gwamnatin Shah, da kuma rashin tsoma baki da suka yi don amfanar Shah, sune suka haifar da wannan fahimta ta kuskure a wajen magoya bayan Shah.

A ra'ayinta, Amurkawa sun yi ƙoƙarin samun hulɗa da Imam Khomaini ne domin su yarda da ƙarfafa masa gwiwa wajen rage harshen adawarsa ga Amurka, kuma ta haka su sami sakamako mai amfani daga yanayi mara kyau. Sai dai, duk da wannan ƙoƙari, Amurkawa ba su ba wa masu adawa da gwamnatin Pahlawi wata taimako kai tsaye ba.

Sadiƙ Zibakalam ya bayyana ƙa'idar makirci a matsayin ikrarin da ba shi da hujja, wanda ya samo asali daga ra'ayoyi marasa tushe da fahimta mara kyau.

Asalin Dalilan Da Suka Share Fagen Juyin Juya Halin Musulunci

Bayan faɗuwar Rida Shah a shekarar 1941 miladiyya, sabuwar zamani ta tunanin addini da siyasa ta bayyana a Iran. Bayan mulkinsa (Pahlawi na farko), tattaunawa kan batun tunani na addini ya ƙara ƙarfi sosai a ƙasar, saboda: Ƙoƙarin Rida Shah na raba harkokin gwamnati da addini ya gaza cim ma nasara, kuma a lokaci guda, al'adun Shi'a suka ƙara ƙarfi da shahara fiye da da a fagen jama'a da zamantakewa; sakamakon haka, ƙungiyoyi da mujallu masu wannan suna "islamic" (Musulunci) suka fara aiki a matsayin tungar malamai da ƴan siyasa masu ra'ayin addini.

A cewar Sadiƙ Zibakalam, wannan gudanar da tatabaran addini da siyasa ya kai ƙololuwarsa ne bayan juyin mulkin 19 Agusta 1953 miladiyya, wanda yake haifar da sauyi mai zurfi na addini a cikin al'ummar Iran.

Mahdai Najaf Zade ya bayyana cewa, ko da yake shigowar Rida Shah cikin mulki ya jawo babban rarrabuwa tsakanin sarauta da addini, amma shugabannin addini har yanzu sun iya kare tasirinsu a cikin al'umma.

Gwagwarmayar da aka yi domin ƙasar Iran ta mallaki masana'antar man fetur ta taso ne sakamakon buƙatar jama'a su samu ƴancin tattalin arziƙi da siyasa, musamman a kan albarkatun man ƙasarsu.

A shekarar 1953 miladiyya, gwagwarmayar siyasa da Sayyid Abul Ƙasim Kashani da Muhammad Mussadiƙ suka jagoranta ta kai ga cimma burin ƙasar ta mallaki masana'antar mai, inda Majalisar Dattawa ta Iran ta amince da dokar ƙasa da masana'antar man fetur a ranar 20 Maris 1951 Miladiyya.

A shekarar1951 miladiyya, Mussadiƙ ya zama Firaminista na Iran, kuma a wancan lokaci Kashani yana cikin manyan masu goyon bayansa. Amma da Mussadiƙ ya ƙara samun iko, Amurka da Birtaniya suka fara ganin cewa muradunsu a Iran na cikin haɗari. A daidai wannan lokaci kuma, sabani ya taso tsakanin Mussadiƙ da Kashani. Wannan yanayi ya ba Amurka da Birtaniya damar shirya juyin mulki, inda a ranar 19 Agusta 1953 miladiyya suka kifar da gwamnatin Mussadiƙ tare da kawo Fadlullah Zahidi kan mulki.

Gwamnatin Pahlawi ta fara nuna alamun durƙushewa ne sakamakon wannan gwagwarmayar mallakar man fetur, amma da taimakon Amurka da Birtaniya, ya sake komawa kan mulki bayan juyin mulkin 19 Agusta 1953 miladiyya. Bayan Zahidi ya karɓi mulki, man fetur na Iran ya sake komawa ƙarƙashin ikon ƙasashen waje.

Bayan juyin mulkin 28 Mordad (19 Agusta 1953M), gwamnatin Pahlawi ta nemi ƙarfafa da tabbatar da ikonta. Saboda haka, tare da haɗin gwiwar fasaha na hukumomin leƙen asiri na isra'ila da Amurka, aka kafa SA waK (Hukumar Leken Asiri da Tsaron Ƙasa) a shekarar 1332 Shamsiyya (1953 miladiyya). Wannan hukuma ta samu tasiri da shiga a wurare da dama, kamar jami'o'i, ofisoshin gwamnati, da manyan masana'antu. Ta haka ne Shah ya samu ikon sarrafa yawancin sassan al'umma; yana kulawa da zaɓe, kuma ya mamaye ikon Majalisar Dokoki (Majalisar Shura ta Ƙasa) da Majalisar Dattawa (Senate).

Haka kuma, ya murƙushe jam'iyyun adawa da ƙarfi, musamman waɗanda ba su dace da muradunsa ba. Duk da haka, Muhammad Rida Shah yana ɗan taɓa mu'amala da rukunin addini cikin taka tsantsan. Shugabannin addini, kamar Sayyid Husaini Burujerdi, suna da sauƙin samun damar shiga fadar sarauta, kuma gwamnati tana nuna cewa tana da alhakin ƙarfafa da tallafa wa addini.

A cewar Sadiƙ Zibakalam, bayan juyin mulkin 28 Mordad 1332 Sh (19 Agusta 1953 miladiyya), wani sauyi na addini ya faru a fagen zamantakewa da siyasa. Alamu na komawa ga Musulunci sun bayyana a cikin al'umma, duka a ɓangaren siyasa da kuma a ɓangaren tunani na addini, kuma abubuwan addini suka fara jagorantar ƙungiyoyin gwagwarmaya.

Kafin juyin mulkin 1953 miladiyya, yawancin ƴan jami'a sun kasance ko dai masu ra'ayin sekula (Raba harkokin gwamnati da addini), ko ƴan kishin ƙasa (Nationalists), ko kuma membobin Jam'iyyar Tudeh. Amma bayan juyin mulkin, tunanin addini ya fara yaɗuwa a tsakaninsu.

Sayyid Mahmud Ɗaleƙaani da Murtada Mutahhari, waɗanda su ne manyan malamai na addini, tare da Mahadi Bazargan, wanda shi kuma mutum ne daga jami'a, sun taka muhimmin rawa a wannan sauyi.

Waɗannan mutane uku sun yi magana da salon da ya bambanta da na sauran mutane, inda suka haɗa ilimi da addini, kuma suka nuna cewa Musulunci yana da alaƙa da buƙatun duniyar wannan zamani.

Imanin Shi'a A Cikin Juyin Juya Hali

Masana bincike sun yi imani da cewa Juyin Juya Halin Musulunci na Iran ya samu tasiri sosai daga imani da koyarwar Shi'a. Daga cikin waɗannan imani akwai: Nuna muhimmancin adalci a cikin al'umma (Adalcin zamantakewa), Jagorancin mutum salihi da mai basira, Tasirin rayuwar da halayen Imaman Shi'a ke yi ga ayyukan yau da kullum, Da kuma tunani da akidar Mahadiawyya, wato jIran bayyanar Imam Mahadi da kuma imanin ga ɓoyuwar Imami na biyu sha biyu (Gaiba).

Ra'ayin Shi'a game da amincewa da mulki ma tana daga cikin tushe-tushen tunanin da ya haifar da Juyin Juya Halin Musulunci na Iran.

A bisa fiƙhun siyasa na Shi'a, a lokacin da Imamai ma'asumai ( wadanda ba su aikata kuskure) suke nan, ikon mulki na gare su ne. Amma a lokacin ɓoyuwar Imami na ƙarshe (Gaiba), akwai ra'ayoyi daban-daban game da halaccin mulki da amincewa da shi; wasu ƙa'idoji suna ganin duk mulki ba tare da izinin Imam ba ba shi da cikakkiyar halacci.

A cikin wannan tsari, bayan juyin juya hali, aka ƙunshe ƙa'idar Wilayatul al‑Faƙihi (Jagorancin Malami) cikin kundin tsarin mulkin Jamhuriyar Musulunci ta Iran.

A bisa wannan ƙa'ida, a lokacin ɓoyuwar Imam, mulki da jagorancin ƙasa ya rataya ne a hannun malami (Mujtahidi) wanda ya cika sharuddan ilimi, adalci, da ƙwarewa.

A lokacin juyin juya hali, an yi amfani da mutane masu muhimmanci na tarihi kamar Imam Ali (A.S) da Imam Husaini (A.S) wajen gina tattaunawa da muhawarorin addini. Hukumar Imam Ali (A.S) yana da alaƙa da ra'ayoyi kamar adalci da rayuwa mai sauƙi, kuma an yi amfani da waɗannan ra'ayoyi wajen sukar gwamnatin Pahlawi.

Haka kuma, miƙewar Imam Husaini (A.S) an gabatar da shi a matsayin abin koyi na tsayuwa da ƙin amincewa da gwamnatocin da ba su dace ba, kuma ra'ayoyi kamar gwagwarmaya da shahada (Mutuwa a tafarkin addini) sun bayyana sosai a cikin adabin juyin juya hali.

Imam Khomaini a cikin jawabansa da saƙonninsa yana kwatanta abubuwan da suka faru a lokacin juyin juya hali da abubuwan da suka faru a farkon tarihin Musulunci, kuma yana gabatar da juyin a matsayin ci gaban miƙewar Imam Husaini (A.S). Haka kuma, ya nuna muhimmancin rawar da gwamnati zata taka wajen aiwatar da koyarwar Musulunci.

Taron juyin juya hali da ake yi a lokaci guda da bukukuwan addini, majalisan ta'aziyya, ko kuma taron kwanaki na bakwai da arba'in na shahidan juyin juya hali, sun zama wuri na tara da motsa jama'a, kuma suka koma dandali na gabatar da buƙatun siyasa.

Manufofin Da Suka Yi Hannun Riga Da Musulunci A Zamanin Pahlawi

Hoton masu juyayin shahadar Imam Husain (A.S) inda suka ɗora hotunan Imam Khomaini a kan alam (Tutar Makoki).

A cewar Mustafa Malikutiyan, daya daga cikin malaman kimiyyar siyasa a Iran, Muhammad Rida Pahlawi, kamar mahaifinsa Rida Shah, yana raina al'adun addinin mutanen Iran, kuma yana aiwatar da matakai da suka yi hannun riga da ƙa'idoji da aƙidun Musulunci. Daga cikin waɗannan matakai akwai: Amfani da tarihin sarautar Shahinshahi maimakon kalandar Musulunci, ƙarfafa mata su daina sa hijabi, Da kuma farfaɗo da kishin ƙasa (Nationalism) a gaban ra'ayin Musulunci. Gwamnatin tana son ta ɗauki sarakunan Hakamnashi a matsayin abin koyi, ta farfaɗo da kishin ƙasa da asalin Iran kafin Musulunci, tare da tsayawa a gaba da ƙimomin Musulunci.

A shekarar 1354sh ne aka sauya asalin kalandar Iran daga Hijira Shamsi zuwa kalandar Shahanshahi, kuma shekarar 1355sh aka kira ta shekarar 2535 ta Shahanshahi.

Rasul Jafariyan ya bayyana cewa batun hijabi yana daga cikin ginshiƙan da suka bayar da gudunmawa ga samuwar Juyin Juya Halin Musulunci. Ya ce: Ƴancin masu bin addini bayan faɗuwar Rida Shah, Rubutun littafin Mas'ale Hijab da Shahid Murtada Muɗahhari ya wallafa a shekarar 1348 Sh (1969/70 miladiyya), da kuma zanga‑zangar mata masu sa hijabi a tituna a cikin shekarar 1357 Sh (1978/79 miladiyya), duk suna cikin jerin abubuwan da suka taimaka wajen ƙarfafa wannan batu.

A cewar Rasul Jafariyan, a shekarun gwagwarmayar adawa da Shah, batun hijabi ya kasance ɗaya daga cikin manyan damuwar masu ƙoƙarin kawar da mulkin Shah. An kuma ruwaito cewa guguwar Pahlawi ta yaɗa fasadi a cikin al'umma ta hanyar kafa: cibiyoyin karuwanci, wuraren caca, shaye‑shaye, da nuna fina‑finan rashin ɗa'a, kuma bikin "Honar‑e Shiraz" (Jashn‑e Honar‑e Shiraz) ya kasance misali daga cikin irin waɗannan abubuwa.

Goyon Bayan Da Gwamnatin Pahlawi Ta Nuna Ga Baha'iyya

A cewar Ali Rida Ruzbehani, masanin bincike kan Baha'iyya a Iran, kasancewar mabiya addinin Baha'iyya a muhimman muƙamai na siyasa, al'adu, tattalin arziƙi, soja da tsaro, abu ne da ya kasance mai tayar wa masu bin addinin Musulunci hankali.

Sayyid Sa'id Zahedzahedani, masanin ilimin zamantakewa kuma marubucin littafin Baha'iyya a Iran, ya bayyana Baha'iyya a matsayin kayan aiki na ƙasashen mulkin mallaka don karya ikon addinin Musulunci a Iran.

A ra'ayinsa, duk inda aka yi yunƙurin cire addini daga siyasa ko daga al'umma, zaka samu mabiya Baha'iyya sun taka rawar gani; kamar yadda ya bayyana cewa a lokacin rubutun kundin tsarin mulki da kuma a lokacin mulkin Pahlawi, haɗin kai tsakanin baƙin haure da mabiya Baha'iyya domin ƙalubalantar addini da malamai, abu ne da za a iya gani a sarari.

A cewar rahoton Rasul Jafariyan, a zamanin mulkin Pahlawi, Baha'iyya ta bunƙasa ne da goyon bayan gwamnatin lokacin; har ma wani ɗan baha'i (Amir‑Abbas Howaida) ya zama firaminista, sannan dubban wasu Baha'iyyai suka rike muhimman muƙaman gwamnati.

A cewar Jamshid Amuzegar, wanda ya kasance firaministan Iran tsakanin shekarun 1977–1978 miladiyya, mutane da dama sun ɗauki Howaida a matsayin wakilin Baha'iyya da Yahudawa, kuma wannan fahimta ta kasance ɗaya daga cikin abubuwan da suka janyo faɗuwar mulkin Pahlawi.

A cewar Jafariyan, Imam Khomaini yana ganin guguwar Pahlavi a matsayin babban dalilin yaɗuwar Baha'iyya a Iran; saboda haka, saɓanin wasu mutane da suka zaɓi fuskantar Baha'iyya kai tsaye, shi ya mai da mulkin Pahlawi a matsayin babban abin da yake adawa da shi. Saboda haka, da zarar mulkin Pahlawi ya faɗi, Baha'iyya za ta ragu sosai a Iran.

Cin hanci Da Rashawa Na Tattalin Arziki A Zamanin Mulkin Pahlawi

A ra'ayin yawancin masana, yawaitar cin hanci da rashawa na kuɗi da dukiyar da dangin Pahlawi suka tara, yana daga cikin manyan dalilan da suka jawo juyin juya halin jama'a.

John Foran ya bayyana guguwar Pahlawi a matsayin wadda ta nutse cikin cin hanci, rashawa da tara dukiya ba bisa ƙa'ida ba. Kamar yadda Abrahamiyan ya naƙalto daga wani masanin tattalin arziki na yamma, a shekarun ƙarshe na mulkin Pahlawi, kusan dala biliyan biyu daga kuɗaɗen man fetur an tura su kai tsaye zuwa asusun bankunan waje na ƴan gidan sarauta.

Wata takarda da ta shafi cire kuɗin ƙasashen waje daga asusun Babban Bankin ƙasa domin Shams Pahlavi, ’yar’uwar Mohammad Rida Pahlawi.

Har ila yau, a bikin cika shekaru 2500 na sarautar Iran, wanda aka yi domin tunawa da kafuwar daular sarauta ta farko a Iran, gwamnatin lokacin ta kashe dala miliyan ɗari. Baya ga Muhammad Rida Shah da iyalinsa, jami'an gwamnati ma sun aikata cin hanci da rashawa na kuɗi mai yawan gaske.

A cewar Abrahamiyan, ko da yake fadar Pahlawi ba ta bayyana ainihin yawan dukiyarta ba, amma majiyoyin yammacin duniya sun ƙiyasta dukiyarsu tsakanin dala biliyan biyar zuwa biliyan ashirin.

Abrahamian ya rarraba manyan hanyoyin da aka samo wannan dukiya zuwa sassa huɗu: Ƙasashen noma da Rida Pahlawi da Muhammad Rida Pahlawi suka ƙwace. Ajiye wani babban ɓangare na kuɗaɗen man fetur a asusun bankunan waje na ƴan gidan Pahlawi. Kasuwanci mai riba sosai ta hanyar karɓar manyan rance daga bankunan gwamnati. Gidauniyar Pahlawi, wadda ta ƙunshi kamfanoni, masana'antu da bankuna da dama.

Sakamako Da Nasarorin Da Aka Samu

Sadiƙ Zibakalam ya bayyana tasirin da Juyin Musulunci ya haifar a yankin da kuma manyan sauye‑sauyen da ya kawo cikin tsarin zamantakewar Iran a matsayin abubuwan da ba su da misali. Daga cikin abubuwan da aka lissafo a matsayin tasirin juyin akwai: gabatar da addinin Musulunci a matsayin cikakken tsari na zamantakewa, karɓar mulki da da masu ra'ayin addini suka yi, farfaɗo da tunanin kusantar mazhabobi da haɗin kan al'umman Musulmi, ƙarfafa buƙatar gwamnatoci su samu ingantacciyar halaltacciyar shugabanci (dini da ta jama'a), samun ƴancin siyasa da kawar da tasirin ƙasashen waje, watsar da al'adar dogaro da manyan ƙasashe, bayyana dangantaka tsakanin addini da siyasa, rushewar tsarin duniya na fuskoki biyu, da kuma samar da yanayin farkawar Musulunci.

Kafuwar Tsarin Jamhuriyar Musulunci Ta Iran

Tare da nasarar juyin juya halin Musulunci, an kifar da tsarin sarauta Shahinsha a Iran, sannan aka kafa gwamnatin addini tare da wani sabon salo na tsarin dimokuraɗiyya, wanda ake kira dimokuraɗiyyar addini, bisa tushen Wilayatul Faƙihi (Jagorancin malamin fikihu).

Bayan kwanaki kaɗan da Imam Khomaini ya dawo Iran, ya dogara da goyon bayan jama'a ya kuma naɗa Mahadi Bazargan da ya kafa gwamnatin rikon ƙwarya, domin a shirya zaɓen raba gardama (Referendum) don tantance irin tsarin gwamnatin da ƙasar za ta ɗauka.

Saƙon Ayatollah Khuyi bayan kafuwar Jamhuriyar Musulunci ta Iran, inda a cikinsa ya yaba da haƙƙin ’yancin jama’a wajen ƙayyade makomarsu da kuma shiga cikin kafa gwamnatin Musulunci

A wannan zaɓen raba gardama da aka gudanar a ranakun 11 da 12 ga Farwardin 1358 Sh (31 Maris 1979 mildiyya), mafi yawan masu kaɗa ƙuri'a, da kashi 98.2% na kuri'u, sun amince da kafa tsarin Jamhuriyar Musulunci.

Da kafa Majalisar Ƙwararru ta Tsarin Mulki a ranar 3 Agusta 1979 miladiyya, membobinta sun kammala rubutawa da amincewa da kundin tsarin mulki a ranar 15 Nuwamba 1979 miladiyya, na wannan shekarar, wanda ya ƙunshi babuka 12 da kuma sassa 175, sannan a ranar 25 Nuwamba 1979 miladiyya, suka miƙa shi ga Jagoran Juyin Juya Hali.

Bisa umarnin Imam Khomaini, an gabatar da wannan kundin tsarin mulki ga zaɓen raba gardama a ranakun 3 Disamba 1979 miladiyya, kuma kashi 95% na masu kaɗa ƙuri'a (wato kashi 75% na waɗanda suka cancanci zaɓe) suka amince da shi.

A cikin tsarin mulkin, an ayyana Mazhabar Shi'a isna Ashri a matsayin mazhabar hukuma ta Iran. Baya ga dokoki da ƙa'idojin Musulunci, an kuma jaddada muhimmancin al'amuran al'adu da na dabi'u, kamar Shura (majalisar shawara) da kuma Amru bi Ma'aruf wa Nahyi an Munkar (umarni da kyakkyawa da hani daga mummuna).

Mabuɗin farkon kundin tsarin mulki ya bayyana babban aikinsa a matsayin cika muhallan aƙidar juyin juya halin Musulunci da kuma samar da tushen da ya dace don tarbiyyar mutane masu darakta da ɗabi'u masu daraja da na duniya.

Haka kuma, an ambata a cikin Mabuɗin farkon kundin tsarin mulki cewa kundin ya kamata ya samar da tushen ci gaban juyin juya hali a ciki da wajen Iran, kuma ya tabbatar da ƙin kowane nau'i na zalunci na tunani da na zamantakewa, kuma ya hana duk wani taƙaita tattalin arziki a hannun wasu ƴan tsirarun mutane.

Haka kuma ku duba: Tsarin Jamhuriyar Musulunci Ta Iran da Kundin Tsarin Mulki Na Jamhuriyar Musulunci Ta Iran

Tabbatar Da Ra'ayin Musulunci Na Siyasa A cikin Juyin Juya Halin Musulunci na Iran, ra'ayin Musulunci na siyasa (islam siyasa) ya samu tabbatuwa, kuma a karo na farko a tarihi, aka fara tattauna maganar Musulunci na siyasa a fannonin ilimin siyasa da dangantakar ƙasa da ƙasa. A cikin adabin nazarin dangantakar ƙasashen duniya, binciken Musulunci na siyasa ya zama abin da aka bai wa muhimmanci.

An kuma bayyana cewa kalmar Musulunci na siyasa ta fito ne a matsayin martani ga gazawar aƙidar sekula (Raba harkokin gwamnati da addini). An kuma ce a ƙasashe daban‑daban na Musulmi, sakamakon tasirin juyin Iran, nau'o'i daban‑daban na tsarin Musulunci na siyasa sun bayyana; wasu daga cikinsu ana kallonsu a matsayin dama, wasu kuma a matsayin barazana. Daga cikin waɗannan akwai: Musulunci na siyasa na Taliban, Musulunci na siyasa na Turkiyya, Musulunci na siyasa na Aljeriya, Musulunci na siyasa na Sudan, har ma da Musulunci na siyasa a wasu ƙungiyoyi da ƙungiyoyin takfiri.

Haka kuma ku duba:Tsarin Jamhuriyar Musulunci Ta Iran da Kundin Tsarin Mulki Na Jamhuriyar Musulunci Ta Iran

Farfaɗowar Addini Da Siyasa Na Musulmai

A cewar wasu marubuta, Juyin Juya Halin Musulunci ya mayar da addini zuwa fagen zamantakewa; kamar yadda aka fitar da addini daga fagen zamantakewa a lokacin Renaissance (Zamanin Farfaɗowa). A Iran: An faɗaɗa alamomin addini (sha'a'ir diniyya) da zaman koyon addini ta ƙaru sosai Matakin mace a al'umma ya haura (sama da na baya). An mayar da ɗabi'un Musulunci (darajoji) zuwa rayuwa.

A cewar Hamid Parsaniya, ɗan bincike kuma marubuci ɗan Iran, Juyin Iran ya haifar da babban guguwa wajen farfaɗo da asalin addinin Musulmai. A ƙasashen duniya, an kafa yaɗa tarihi da zanga‑zanga don aiwatar da hukunce‑kuncen Musulunci, kamar su: Hijabi. haramta giya da fina‑finai na rashin ɗa'a. Yawan sayen littattafai da mujallolin Musulmi ya ƙaru sosai.

Falsafar tunani, siyasa, fikihu, da ɗabi'un shugabannin Iran, musamman Imam Khomaini, sun yaɗu a ƙasashen Musulmi. Har wa yau, daga shekaru arba'in na ƙarni na goma sha huɗu (Hijri Shamsi), wannan ya yi daidai da kusan: 1961 – 1971 Miladiyya, mazhaba ta shiga siyasa da muhimmanci sosai. Burinƴantar da Al-Quds da Falasɗinu ya ƙaru a duniya.

An kuma bayyana Juyin Iran a matsayin mai farfaɗo da asalin addinin Shi'a. Daga cikin misalan farfaɗo da asalin addinin Shi'a da aka ambata akwai: Ƙaruwar fahimtar siyasa da addini ta Shi'a.

Tsara muhimman tsare-tsaren siyasa. Fita daga matsayin rashin faɗa (infa'al) da kuma yin rawa mai ƙarfi (Active role) na Shi'a. Cigaban makarantun ilimi (Hauza) da cibiyoyin addini.

Yaduwar Shi'anci Da Kishin Musulunci

Jawabin ibrahim Zakzaky a taron Imam Khomaini da aka gudanar a Landan. Shaik ibrahim Zakzaky da miliyoyin mutane daga Najeriya sun karɓi mazhabar Shi'a sakamakon tasirin Juyin Juya Halin Musulunci na Iran da kuma Imam Khomaini.

Yaɗuwar mazhabar Shi'a da samun muhimmancin Shi'anci da Iran a cikin duniyar Musulmi da yankin (Gabas ta Tsakiya), ana ɗaukar su a matsayin ɗaya daga cikin muhimman sakamako na Juyin Juya Halin Musulunci.

A ra'ayin Rasul Jafariyan, kwarjinin halayyar Imam Khomaini da matsayar da ya ɗauka na yaƙi da mulkin mallaka (Anti-colonialism), an jingina su ne ga aƙidar Shi'a, wanda hakan ya sanya mazhabar Shi'a bunƙasa

Tattaunawar makarantar Shi'a ta zama ta duniya baki ɗaya, kuma ƙungiyoyin da suke adawa da addini sun zama saniyar‑ware (An ware su). Masu ra'ayin addini sun samu ƙarfi, yayin da ƙungiyoyin masu tunanin wayewa suka koma matsayin bin baya.

A cewar Jafariyan, bayan Juyin Juya Halin Musulunci, a cikin cibiyoyin bincike na ƙasashen Yamma, bincike kan sanin Shi'anci ya samu muhimmanci, kuma an gudanar da sabbin bincikegame dfa shi'anci.

Tare da samun nasarar Juyin Juya Halin Musulunci, an haifar da sabbin igiyoyi na Kishi da Koyarwar Musulunci a cikin ƙasashen Musulmi da waɗanda ba Musulmi ba. Hakan ya sa waɗanda ba Musulmi ba suka fara neman fahimtar aƙidar Musulunci. A matsayin misali, a wasu rahotanni, kishin Musulunci ya yawaita a Faransa bayan Juyin Juya Halin Musulunci na Iran, kuma wuraren bautar Musulmi a wannan ƙasa sun yi ƙaruwa daga wurare 23 a shekarar 1970 miladiyya, zuwa fiye da 1,200 a shekarar 1992 Miladiyya. Ko kuma, ƙidayar Musulmi a Sweden ta ƙaru daga mutane 16,000 a shekarar 1976 miladiyya, zuwa mutane 200,000 a shekarar 1995 miladiyya.

Koyi Da Juyin Juya Hali Daga Ƙasashen Musulmi

A cewar wasu masu bincike, bayan faruwar Juyin Juya Halin Musulunci da kuma samuwar gwamnagtin Shi'a a Iran, ƙungiyoyin Shi'a da na Ahlus-Sunna sun ɗauki wannan juyi a matsayin abin koyi. Haka kuma ruhin gwagwarmaya da halin da ake ciki ya bazu zuwa cikin Musulman sauran ƙasashe.

A cikin gwagwarmayar siyasa, sha'awar jihadi ta ƙaru, kuma ƙungiyoyin Musulunci sun karɓi jihadi, shahada, da sadaukarwa a matsayin manyan ginshiƙan manufofinsu.

A cewar Hassan Shubbar, wanda ya kafa Jam'iyyar al‑Da‘awa, gabatar da batutuwan da suka shafi Wilayatul Faƙihi da Imam Khomaini ya yi a Najaf, ya yi tasiri sosai ga masu tunani na addini daga cikin Larabawa, kamar Jam'iyyar al‑Da‘awa da Sayyid Muhammad Baƙir Sadar

Sayyid Muhammad Baƙir Sadar, sakamakon tasirin Juyin Juya Halin Musulunci na Iran, ya jagoranci ƙungiyar al‑Da‘awa al‑islamiyya a iraq.

A garuruwan Najaf, Kufa, Samarra, da Kazimayn, an gudanar da zanga‑zangar jama'a, wacce ta kai ga artabu da sojojin gwamnati.

Bayan ɗan lokaci kaɗan da nasarar Juyin Juya Halin Musulunci, ƴan shi'ar Saudiyya sun gudanar da zanga‑zanga a wasu bIrane, kamar Ƙaɗif. A masallatan bIranen da Shi'a suke da yawa a Saudiyya, mutane sun rarraba takardun sanarwa da ke suka ga iyalan sarautar Saudiyya, kuma malamai masu wa'azi sun yi huɗubobi masu suka ga gwamnati.

A shekarar 1979 miladiyya, ƴan shi'ar garin Ahsa a Saudiyya sun gudanar da bikin Ziyarar Ashura a fili a karon farko.Bisa wasu rahotanni, a zaman makokin Ashura na shekarar 1979 miladiyya a Saudiyya, mutane kusan 400,000 ne suka halarta.

Tasirin Juyin Juya Halin Musulunci bai taƙaita ga ƴan shi'ar Saudiyya kawai ba, har ma ya jawo sha'awa a wajen Ahlus‑Sunna. Misali, kwace Masallacin Harami da wasu masu tsattsauran ra'ayi dauke da makamai suka yi a shekarar 1400 Hijiriyya (1979 miladiyya), wasu sun fassara hakan a cikin wannan mahallin.

Sai dai kuma, gwamnatocin lokacin a iraƙ da Saudiyya, saboda la'akari da ƙwarewar Juyin Juya Halin Iran, sun aiwatar da wasu manufofi da matakai domin hana motsawar zanga‑zangar Shi'a.

Saddam Hussein ya yi imanin cewa Muhammad Rida Shah ya yi kuskure saboda bai kashe Imam Khomaini ba. Saboda haka, ya kashe Sayyid Muhammad Baƙir Sadar, wanda yake ganin shi ne babban maƙiyinsa, domin hana faruwar juyi a iraƙ.

An kuma ce Sayyid Muhammad Baƙir Sadar ya kasance mai cikakken goyon baya ga Juyin Juya Halin Iran, kuma yana ƙarfafa mutane su yi gwagwarmaya da makami.

Ɗaiɗaikun Mutane Da Ƙungiyoyin da Suka Yi Aiki a Juyin Juya Halin Iran

A cikin Juyin Juya Halin Musulunci na Iran, Ƙungiyoyi da tunani daban‑daban na siyasa sun kasance cikin motsi. Daga cikin su akwai: Hizbe Tude, Jabhaye Milli, Nehzate Azadi, malamai, da Mujahide Khalƙ.

A cewar John Foran, dukkan fitattun masana da masu bincike suna ganin cewa Juyin Juya Halin Iran sakamakon haɗin kai ne na sassa daban‑daban na al'umma. Har ma an ce dukkan masu tsara ƙa'idar juyin juya hali suna da ra'ayi ɗaya kan cewa juyin Iran ya bambanta saboda kusan kowane rukuni na al'umma ya shiga cikinsa, abin da ya sa shi ya zama wani lamari na musamman idan aka kwatanta shi da sauran juyin juya halaye.

Jagoranci

Asalin Maƙala:Sayyid Ruhullahi Khomaini

Sayyid Ruhullah Musawi Khomaini, ɗaya daga cikin manyan maraji'in taƙlidi na Shi'a, ya jagoranci Juyin Juya Halin Musulunci, kuma ya jawo sauran maraji'i su kasance tare da shi. Bayan rasuwar Ayatullahi Burujerdi, ba a sake samun marja'iyya guda ɗaya da ta haɗa Iran gaba ɗaya ba. Sai dai Sayyid Muhammad Hadi Milani, Sayyid Muhammad Kazim Shari'atmadari, da Sayyid Ruhullah Khomaini suka fito a matsayin manyan maraji'an taƙlidi. Daga cikinsu, Imam Khomaini ya fi shahara saboda tsananin adawarsa da tsarin sarautar Shah.

A gaskiya ma, Imam Khomaini tun da farko a shekarar 1944 miladiyya, ya kira mutane su tashi su yi bore ga gwamnati. Ta hanyar bayyana ƙa'idar gwamnatin Musulunci, Imam Khomaini ya nuna cewa ba wai kawai yana son kifar da gwamnatin Pahlawi ba, har ma yana tunani kan kafa gwamnatin Musulunci.

Jawabin Imam Khomaini a Beheshte Zahra Tehran bayan dawowarsa Iran a ranar 12 Bahman 1357 hijira Shamsi (1 Fabrairu 1979 Miladiyya).

A lokacin Juyin Juya Hali, Imam Khomaini yana da jan hankali ga dukkan ƙungiyoyin gwagwarmaya, kuma kusan kowa ya amince da jagorancinsa. Ƙungiyoyin kishin Musulunci suna kIransa jagoran addini da siyasa. Ƙungiyar Mujahidine Khalƙ ma, duk da cewa tana da wasu matsaloli na aƙida, a fili ba ta nuna wata tafiya da ta saɓa wa Imam ba. Ragowar Jam'iyyar Tude da sauran ƴan hagu suna kallon Imam Khomaini a matsayin jagora mai adawa da mulkin mallaka.

Haka kuma mutanen da ke da ra'ayin kishin ƙasa da kuma babban ɓangare na masu ilimi su ma a aikace sun amince da jagorancinsa.

A cewar Erwand Abrahamiyan, sassauƙar rayuwar Imam Khomaini, ƙin yin sulhu da azzalumai, da kuma takaita magana ga batutuwan da suke jawo rashin jin daɗin dukkan ɓangarorin adawa (Wato kauce wa batutuwan da ke haifar da saɓani), sun taka muhimmiyar rawa wajen shahararsa da nasarar juyin juya halin.

A cewar Sadiƙ Zibakalam, Imam Khomaini ya ƙarfafa sabon motsi na komawar mutane masu ilimi zuwa Musulunci a dukkanin al'umma, kuma ya haifar da canje‑canje na tarihi a fahimtar dangantakar addini da siyasa, da kuma addini da gwamnati.

Imam Khomaini ya dawo Iran ne bayan watanni goma sha shida na rikice‑rikice da zanga-zangar aadawa da gwamnatin Shah, watanni shida na gagarumar zanga‑zangar jama'a, da kuma watanni biyar na yajin aikin ma'aikata.

Da nasarar juyin juya hali, Imam Khomaini da ƙungiyoyin tunani da ke tare da shi suka ƙara samun iko, yayin da mutane da ƙungiyoyin da ke adawa da shi suka fara raunana. Daga cikin waɗanda suka ragu da tasiri akwai Jabhaye Milli (National Front), ƙungiyoyin hagu marasa addini, ƙungiyoyin ƙananan addinai, har ma da wasu manyan malamai kamar Ayatullah Shari'atmadari.

Erwand Abrahamiyan ya bayyana cewa babban ginshiƙin goyon bayan Imam Khomaini sun kasance ƴan kasuwa na kasuwannin gargajiya da kuma malaman addini.

Malaman Addini Masu Goyan Bayan Juyin Juya Hali

Bayan rasuwar Ayatullah Burujerdi, jagorancin marja'iyyar Shi'a ƙarƙashin Imam Khomaini ya ɗauki sabuwar hanya a siyasa, kuma rukuni biyu na malamai suka ba shi goyon baya sosai, abin da ya taimaka wajen nasarar juyin juya hali. Rukuni na farko, wanda SA waK (hukumar leƙen asirin Shah) ta kira su da masu tsattsauran ra'ayi, su ne malamai waɗanda duk da aikinsu na ilimi, a fannin siyasa sun fi kasancewa masu aiki a aikace. Daga cikin waɗannan akwai: Husaini Ali Muntaziri, Sayyid Muhammad Rida Sa'idi, Sayyid Ali Husaini Khamna'i, Akbar Hashimi Rafsanjani, Fadlullah Mahallati, Muhammad Rida Mahadawi Keni, Abul Ƙasim Khaz'ali, Muhammad Yazdi, Sadiƙ Khalkhali Sayyid Ali Andarzego, Ali Akbar Mishkini.

Wani hoto da yake nuna Murtada Muɗahhari yana jawabi a Husainiyyar Irshad kafin nasarar juyin juya hali

Wasu fitattun malamai na hauzar Qum waɗanda suke da ra'ayi iri ɗaya sun kafa ƙungiyar Jami'atul Mudarresin (Kungiyar Malaman Makarantar Addini). A Tehran kuma, wasu malamai da suke da tsari makamancin wannan sun kafa Jami'eye Ruhaniyat (Kungiyar Malaman Addini).

Hotan wa'azin Murtada Muɗahhari a Husainiyyar irshad kafin nasarar juyin juya hali

Wani rukuni na daban na malaman addini masu kishin juyin juya hali ya mayar da hankali ne musamman kan al'amuran al'adu, farfaɗo da tunanin addini, da kuma bayyana tushen tunanin da juyin juya halin ya ta'allaƙa a kai. Daga cikin waɗannan mutane akwai: Murtada Muɗahhari, Sayyid Muhammad Husaini Beheshti, Muhammad Taƙiyyu Falsafi, Muhammad Taƙiyyu Jafari, Muhammad Imami Kashani,Muhammad Jawad Bahonar, Muhammad Taƙiyyu Misbahu Yazdi, Muhammad Mufattihu Ana yawan ambaton Muɗahhari da Beheshti a matsayin masu tsara ƙa'idar tunanin juyin juya halin. Waɗannan mutane sun fi yin ayyukan al'adu, irin su: ƙirƙirar cibiyoyin al'adun Musulunci, bayar da amsa ga shakku da ƙalubalen da ake yi wa addini, da kuma ƙoƙarin tunani ta hanyar rubuce‑rubuce da zance wajen nuna rashin ingancin mulkin Pahlawi.

Murtada Muɗahhari, kafin komai, fitaccen masani ne a fannin falsafa da fiƙihu, fiye da kasancewarsa a matsayin ɗan siyasa.

A shekarar 1967 miladiyya, Muɗahhari tare da wasu abokan tunaninsa suka kafa Husayniyyar irshad], inda suka gabatar da darussa da tattaunawa kan batutuwan addini da siyasa, kuma suka yaɗa ra'ayin addini mai zafi da motsa juyin juya hali.

Daga sauran ayyukan wannan rukuni akwai: rubuta littattafan addini don makarantu, kafa makarantar Din wa Danesh ("Addini da ilimi") a matsayin madadin makarantu na gwamnati da na addini, gudanar da aikace‑aikacen jaridu, rubuta muƙalu a mujallu na addini (Kamar Maktab‑e islam), aika masu wa'azai/muballigai zuwa wurare daban‑daban domin jawabi, da kafa cibiyoyin al'adu kamar: Mu'assasaye Dar Rahe Haƙ, da Darut Tablig.

A shekarun 1977–1979 miladiyya, yawancin matasa malamai na addini sun kasance ƙarƙashin tasiri mai ƙarfi na tunani da umarnin Imam Khomaini. A waɗannan shekarun ne malaman addini suka zama jagororin juyin juya halin ba tare da wani takara ba.

Bayan nasarar Juyin Juya Halin Musulunci, ajin malamai na addini waɗanda suka kasance masu goyon bayan Imam Khomaini suka sami ikon siyasa. Duk da haka, wasu manyan malamai sun ƙi amincewa da cewa malamai su riƙe muƙaman gwamnati kai tsaye.

Malaman Addini A Garuruwan Iran

Wasu daga cikin malaman addini suna da ƙarancin faɗaɗar tasiri, kuma ayyukansu sun taƙaita ne ga wani yanki ko birni kaɗai. Daga cikin waɗannan malamai akwai: Sayyid Muhammad Hadi Milani da Sayyid Hassan Qummi a Mashhad, Baha'ud-dini Mahallati da Sayyid Abdul‑Husaini Dastegaibi a Shiraz, Abdur‑Rahim Rabbani Shirazi a Qum Sayyid Asadullahi Madani da Sayyid Muhammad Ali Ƙazi Ɗabaɗaba'i a Tabriz, Muhammad Saduƙi a Yazdi, da Sayyid Husaini Khadimi a isfahan.

Masu Buɗaɗɗen Tunani Na Addini

Daga dama zuwa hagu: Sayyid Mahmud Ɗaleƙani, Mahadi Bazargan, da Murtada Muɗahhari.

A cikin gudanar da gwagwarmayar Juyin Juya Halin Musulunci na Iran, an samu tatabar tunanin masu ilimi na addini wanda ya mayar da hankali kan yiwuwar zaman tare tsakanin addini da zamani Wannan tunani ya bayyana musamman ta hanyar Jam'iyyar Nahzat‑e Azadi (Motsin neman ƴanci).

Mahadi Bazargan, Sayyid Mahmud Ɗaliƙani, da Ali Shari'ati suna daga cikin fitattun wakilan wannan tunani, kuma suna da ra'ayin haɗin ƙasa da addini. Masu ilimin addini daga cikin masu tunani sun yi aiki a cikin tsarin Nahzat‑e Azadi domin adawa da Shah.

A lokacin Juyin Farar Hula (White Revolution), Nahzat‑e Azadi da kuma Bazargan sun ƙi amincewa da gyaran rabon ƙasa (Land reform), suna ganin cewa wani makirci ce domin faɗaɗa tasirin siyasar gwamnatin sarauta.

A cewar Abdul‑Husain Khosropanahi, marubucin littafin "Jaryan Shenasiye Fikriye Irane Mu'asir" (Nazarin hanyoyin tunani a Iran ta zamani), Bazargan a fili yana karkata ne zuwa sekula, wato raba addini da siyasa.

Haddad Adil, wani marubuci na zamani, yana ganin cewa babban tasirin injiniya Mahadi Bazargan a jami'o'i da tsakanin sabbin masu ilimi shi ne kare Musulunci ta hanyar nuna cewa addini yana da tushen kimiyya; domin da yawa daga cikin ɗaliban jami'a suna tunanin cewa ci gaban ilimin zamani da wayewar Yamma na nufin barin addini.

A cewar Rasul Jafariyan, littafinsa Rahe Ɗayye Shode (Hanyar da aka riga aka bi) ya taka rawa mai muhimmanci a fahimtar addini a cikin al'umma na tsawon shekaru da dama, kuma ya yi tasiri sosai ga matasa, musamman ɗaliban jami'a da kuma tunanin ƙungiyar Mujahidine Khalƙ.

Sai dai kuma, a cewar Jafariyan, lokacin da Bazargan ya yi ƙoƙarin koyar da Imam (Khomaini) hanyar gwagwarmaya, Imam ya nuna ba ya buƙatar wannan jagoranci, kuma saɓaninsu ya fito fili.

Sayyid Mahmud Ɗaliƙani, wani fitaccen malamin addini kuma daga cikin jagororin Nahzate Azadi, ya bambanta da sauran malamai na addini; domin yana goyon bayan Jam'iyyar Jebheye Melli (National Front). Shi ne mahaɗin da ke haɗa ƙungiyoyin addini da kuma waɗanda ba na addini ba. Haka kuma ƙananan al'ummomin Ahlus-Sunna da ƙungiyoyin hagu, sukan neme shi domin gabatar da buƙatunsu Ko da yake ana ɗaukar Ɗaliƙani a matsayin ɗaya daga cikin masu matsakaicin ra'ayi a juyin juya hali, an ce da yanayin juyin juya hali ya ƙara tsananta, sai ya kusantar da matsayinsa da na Imam Khomaini.

A cewar Rasul Jafariyan, muhimmancin Taleqani ya kai ga cewa a cikin gwagwarmayar Juyin Juya Halin Musulunci, ana ɗaukarsa a matsayin wanda ya kafa wani sabon salo ko tafarki a tarihin tunanin Musulunci. Ayyukansa na siyasa sun ɗauki kimanin rabin ƙarni, tun da 1940 miladiyya. Ɗaliƙani ya shafe shekaru da dama yana wa'azi da yaɗa addini a Masallacin Hedayat, inda yake shirya darussan tafsirin Alƙur'ani, kuma yana yin magana da kaifi wajen sukar gwamnatin Shah.

Wani hoto na Ali Shari'ati yayin da yake gabatar da wa'azi a Husainiyyar irshad

A ra'ayin masu bincike da dama, ra'ayoyi da tunanin Ali Shari'ati sun taka muhimmiyar rawa wajen samuwar Juyin Juya Halin Musulunci Fabrairu 1979 miladiyya. John Foran ya sanya matsayin Shari'ati a cikin juyin juya halin a mataki na biyu bayan Imam Khomaini. Wasu kuma suna ganin cewa sararin tunani da adabi na shekarun 1970 miladiyya a Iran ya kasance ƙarƙashin tasirin Shari'ati.

A cewar Sadiƙ Zibakalam, Shari'ati ya faɗaɗa motsin sha'awar Musulunci da karkata zuwa ga addini, kuma ya ƙara jan hankalin mutane zuwa ga addini, ba kawai ɗaliban jami'a da masu ilimi ba, har ma da sauran rukunan al'umma. Saboda haka, wani lokaci ana kIran Shari'ati da "Malamin Juyin Juya Hali", wani lokaci kuma masanin ƙa'idar juyin juya hali.

Yawancin masu sauraron Shari'ati sun kasance matasa masu ilimi da kuma masu tunanin juyin juya hali. A cewar Nikki Keddie, Ali Shari'ati ya yi tasiri sosai wajen shirya matasa domin tayar da juyin juya hali. Jawabansa a Husainiyyar irshad ba kawai ana ba da su ga mutane a cikin kaset na sauti ba,

Kafin nasarar juyin juya halin 1979 miladiyya, an riga an buga kusan littattafai ko ƙananan rubuce‑rubuce kusan ɗari daga gare shi. A zanga‑zangar adawa da gwamnati, ana ɗaga hotonsa tare da hoton Imam Khomeani. Shari'ati ya taimaka sosai wa masu ilimi su samo amsoshin matsalolin tunaninsu ba tare da barin asalin Musuluncinsu ba.

Kuma Ku duba: Mahadi Bazargan, Sayyid Mahmud Ɗaliƙani da Ali Shari'ati

Ƙungiyoyi Da Suka Rungumi Gwagwarmayar makami

A lokacin gwagwarmayar Juyin Juya Halin Musulunci, wasu ƙungiyoyi da mutane sun koma gwagwarmayar makami, kamar "Fada'iyane islam" da Ƙungiyar Mujahidine Khalƙ. Fada'iyan islam an kafa ta ne da manufar aiwatar da dokokin Musulunci da kuma kafa gwamnatin Musulunci.

A cewar Rasul Jafariyan, Fada'iyan islam wata ƙungiya ce mai karkata addini da juyin juya hali, wadda ta yi tasiri mai zurfi a fagen siyasa da addini na Iran tsakanin shekarun 1945–1955 miladiyya.

Jafariyan ya kuma ce idan Juyin Juya Halin Musulunci na Iran ana kallonsa a matsayin motsi na gargajiya wanda yake adawa da tunanin yammaci (Westernization) kuma yana maye gurbinsa da Musulunci, to Fada'iyan islam dole ne a ɗauke su a matsayin ɗaya daga cikin muhimman matakan da suka haifar da wannan tunani. Manufar ƙungiyar Fada'iyan islam ba ta siyasa kawai ba ce, a a asalin motsinsu na farko motsi ne na addini

A ra'ayin Muhammad Taƙiyyu Misbahu Yazdi, aikace‑aikacen juyin juya hali na Fada'iyan islam sun taimaka wajen shirya yanayin da ya kai ga ƙwace ikon man fetur na ƙasa (nationalization of the oil industry), kuma sun ƙara saurin tafiyar juyin juya halin Musulunci.

Ƙungiyar Mujahidine Khalƙe ta samu ne ta hannun wasu matasa masu tsattsauran ra'ayi daga cikin ƙungiyar Nahzate Azadi (Freedom Movement), waɗanda suka yi tasiri da motsin juyin juya hali na Markisanci a duniya, kuma suka ɗauki hanyar gwagwarmayar makami. Muhammad Hanif Nejad, Sa'id Muhsin da Ali Asgar Badi Zadegan suna daga cikin membobin Nahzate Azadi waɗanda, saboda adawarsu da salon sulhu na shugabannin ƙungiyar, suka kafa ƙungiyar mayaƙan Mujahidine Khalƙe ta Iran a shekarar 1965 miladiyya.

Siffofin wannan ƙungiya sun haɗa da aƙidarsu ta juyin juya hali wadda ta haɗa Musulunci da Markisanci.

Bisa rahoton Erwand Abrahamiyan, gwagwarmayar mayaƙa ta wannan ƙungiya da gwamnatin Pahlawi a cikin shekarun 1970 miladiyya, duk da cewa ba ta kai su ga juyin juya halin da suke so ba su kaɗai, amma ta yi tasiri mai muhimmanci a cikin tafiyar Juyin Juya Halin Musulunci.

A daidai lokacin da ake bukukuwan cika shekaru 2500 na sarautar Iran, ƙungiyar Mujahidine Khalƙe ta fara wasu hare‑haren soji na ɓoye; har ma a cikin shekarun 1970 miladiyya, wasu sojojin Amurka sun mutu a hannun wannan ƙungiya ta hanyar kisan gilla.

Daga cikin sauran hare‑haren makami na ƙungiyar akwai: Ƙoƙarin kashe ɗan Ashraf Pahlawi da ɗiyar'uwar Muhammad Rida Shah wanda bai yi nasara ba, harin dasa abin fashewa da aka yi a lokacin ziyarar Richard Nixon (ɗan siyasar Amurka), kisan shugaban sashen gidajen yari na rundunar ƴan sandan ƙasa, da kuma kisan ɗaya daga cikin kwamandojin Kwamitin Haɗin Gwiwa na Yaƙi da Ta'addanci.

Haka kuma ku duba: Ƙungiyar Fada'iyan islam da Ƙungiyar Mujahidine Khalƙe Iran

Mata

Masana tarihin Juyin Juya Halin Iran suna ganin shigar mata cikin gangamin zanga‑zangar siyasa da ayyukan juyin juya hali ya kasance mai matuƙar tasiri. Kamar yadda aka faɗa, rawar da mata suka taka a juyin Iran na daga cikin sabbin batutuwa da aka shigar cikin ilimin zamantakewa wajen nazarin dalilan faruwar juyin juya hali.

Imam Khomaini ya ɗauki shigar mata cikin zanga‑zanga a matsayin wani nauyi (Taklifi na shari'a). An kuma bayyana cewa yaɗuwar tattaunawar Musulunci na siyasa da Imam Khomaini ya jagoranta ta taimaka wajen ƙarfafa jarin zamantakewar mata.

Mata, kamar maza, sun riƙa shiga cikin zanga‑zanga; ana kama su a daure su a kurkuku, wani lokaci kuma gwamnatin Pahlawi tana azabtar da su, a wasu lokuta ma har ana kashe su.

An kuma ce yawancin shahidan da suka mutu a abin da ya faru na 8 Satumba 1978 miladiyya, mata ne.

Lokacin da barazanar gwamnati ta yin amfani da ƙarfi ke ƙaruwa, mata masu sanya hijabi kan tsaya a sahun gaba na zanga‑zanga, domin hakan ya sa ƴan sanda su shiga cikin wani mawuyacin hali wajen mu'amala da masu zanga‑zangar.

Daga cikin matan da suka taka rawa a juyin juya hali akwai: Atiƙa Sadiƙi (matar Shahidi Raja'i), Munira Gorji Fardi, Banu Amin, Ɗahira Dabbag.

Matsayar Malaman Shi'a a Gaban Juyin Juya Hali

A fahimtar Rasul Jafariyan, a shekarun da suka gabaci juyin juya hali, musamman a shekarun 1960 miladiyya, manyan malaman Shi'a sun kasu gida uku dangane da yadda suke kallon siyasa da rawar da addini ya kamata ya taka a cikinta. Rukunin farko shi ne na waɗanda suke ganin malamai ya dace su nisanci siyasa gaba ɗaya. Na biyu kuwa, ko da yake ba sa son tsoma baki cikin gwagwarmaya mai tsauri, suna adawa da fasadi da munanan ayyukan gwamnati. Rukuni na uku kuwa su ne waɗanda suke ganin dole malamai su shiga siyasa kai tsaye, su yi aiki domin gyara al'umma da tsarin mulki. A wasu nazarce-nazarcen kuma, an ambaci malaman fadar sarauta waɗanda suka kasance kusa da gwamnatin Pahlawi, suna kare mulkin Shah, suna kuma ƙirƙirar hujjoji da tunani domin tabbatar da mulkinsa.

Ja‘farian ya yi nuni da cewa waɗannan ba su cikin manyan malamai, sai dai yana sanya su a mataki na uku da na huɗu na darajar malaman Shi'a. Bambancin da ake gani a cikin matakan da malaman fiƙihu suka ɗauka ya samo asali daga yadda suke fassarar: Tsarin gwamnati da ikon da ake baiwa Mujtahidi, ko kuma daga tsoron illolin da ka iya biyo baya, ko rashin tabbas kan yiwuwar samun tasiri da nasara a irin waɗannan rikice-rikice. Saboda haka, wasu malamai sun zaɓi shiga siyasa domin ƙoƙarin taƙaita ikon gwamnati, yayin da wasu suka ga cewa yin nesa- da siyasa da yin taka-tsantsan shi ne mafi alheri.

Sakamakon wadannan bambance-bambancen ne ya sa masana suka gabatar da rabe-rabe iri‑iri game da yadda malaman Shi'a suka fuskanci Juyin Juya Halin Musulunci da rikice-rikicen da suka biyoshi.

Shiga Fagen Siyasa Kai Tsaye

Wasu daga cikin malaman fiƙihu sun shiga fagen siyasa da himma sosai, inda suka fara gagarumar gwagwarmaya domin kawar da daular Pahlawi daga mulki. Daga cikin irin waɗannan mutane akwai Imam Khomaini da kuma da yawa daga cikin ɗaliban Ayatullah Husaini Burujerdi da Muhaƙƙiƙ Damad. Dalilan da suka sa wannan rukuni na malaman fiƙihu ya fi sauran rukunai tasiri sun haɗa da: siffofi na tunanin siyasa a cikin fikihun Shi'a, kurakurai da matakan da ba su dace ba da Muhammad Reza Shah ya ɗauka, da kuma halaye da ƙwarewar jagoranci na Imam Khomaini.

A cewar Rasul Jafarian, Sayyid Muhammad Hadi Milani shi ne mutum na biyu bayan Imam Khomaini wajen ɗaukar matsaya ta siyasa da gwagwarmaya Saboda haka, bayan kama Imam Khomaini, an gayyace shi ya je Qum domin ci gaba da jagorantar juyin juya hali.

Milani yana da babban tasiri a yankin Khurasan, har ma mutane suna kIransa "sarki ba tare da kambi da karaga ba" . Ba ya taƙaita ayyukansa na siyasa ga Mashhad kawai ba; a lokacin da aka kama Imam Khomaini a shekarar 1963 miladiyya, shi ne ya jagoranci ƙoƙarin maraaji‘an taƙlidi domin neman a sake shi.

Matsayinsa a kan gwamnatin Shah ya fi na wasu manyan maraji‘i tsauri. Har ma an ruwaito cewa ya ba Sepabod Ƙarani, ɗaya daga cikin manyan kwamandojin soji, izinin kashe Shah.‌

Duk da haka, bayan wani lokaci ayyukan siyasar Milani sun ragu, kuma a hankali a hankali ya janye jiki ya nisanci harkokin siyasa.

Sayyid Muhammad Sadiƙ Ruhani ma yana daga cikin matasa maraji‘ai da suka ɗauki matsaya mai tsauri a kan gwamnatin Pahlawi. Ya yi imani cewa dole ne a kafa gwamnatin Musulunci wadda za ta kasance a ƙarƙashin jagorancin Waliyyul Faƙihi .

Tarbar da mutanen Qum suka yi wa Sayyid Muhammad Sadiƙ Ruhani bayan da aka sake shi daga gidan yarin gwamnatin Pahlawi a shekarar 1979 miladiyya.

Shiga Siyasa Cikin Taka-tsantsan

A cewar John Foran, akwai wani rukuni na malaman Shi'a a lokacin Juyin Juya Halin Musulunci waɗanda suka kasance masu taka‑tsantsan da harkokin siyasa. Wadannan su ne malamai masu tsakatsakin ra'ayi waɗanda: sun ƙi gwamnatin Pahlawi da al'amuran fasadinta, amma ba su yarda su fara gwagwarmaya mai tsauri ba. Daga cikin fitattun malaman wannan rukuni akwai: Sayyid Muhammad Rida GolFaigani, Sayyid Muhammad Kazim Shari'atmadari, Sayyid Shahabud-dini Najafi Mar'ashi, waɗanda tushen tunaninsu, dalilansu, da matakin shiga siyasarsu suka bambanta daga juna.

Saboda irin wannan matsayin matsakaici, a wasu rabe‑raben nazari an sanya Mar‘ashi Najafi cikin jerin malamai da ba sa tsoma baki kai tsaye cikin siyasa. Duk da haka, idan al'amura sun zama dole, wannan rukuni yana ƙoƙarin taimakon Imam Khomaini, don haka a idanun jama'a sau da yawa ana ganin kamar dukkansu suna da matsayi guda ko daidaitacciyar magana kan batutuwa masu muhimmanci.

Hoton malamai da maraji'an taƙlidi na Iran a shekarun goman 1960 miladiyya. A jeri na farko daga dama zuwa hagu: Shahabud-dini ishraƙi (Surukin Imam Khomaini), Sayyid Shahabud-dini Mar'ashi Najafi Sayyid Muhammad Kazim Shari'atmadari, da Sayyid Muhammad Rida Golfaigani

Shari'atmadari bai damu da ko Shah zai zauna ko zai tafi ba; abin da kawai yake nema shi ne a dawo da tsarin mashruɗiyya (Kundin tsarin mulki da ke takaita ikon sarki.) kuma a aiwatar da kundin tsarin mulki. A cikin nuna rashin amincewa da salon tafiyar gwamnati da yake yi, ba ya yawan kai hari kai tsaye ga Shah; mafi yawan sukar sa tana kan jami'an gwamnati kamar firaminista, ministoci, da majalisa.

Ya kuma dauki matsayi dangane da lamarin Kafitulasiyon da kuma tasirin Baha'iyya a cikin hukumomin gwamnati.

A cewar Keddie, lokacin da yanayin siyasa ya koma yanayin juyin juya hali, Shari'atmadari ya tilasta ya canza matsayinsa zuwa goyon bayan matsayar Imam Khomaini.

Guje Wa Shiga Siyasa

Wasu daga cikin malaman fiƙihu sun guji shiga siyasa, suna taƙaita kansu ga wasu shawarwari da shiga tsakani kawai. Daga cikin wannan rukuni an lissafa Sayyid Ahmad Khunsari da kuma wasu shugabannin Anjumane Hujjatiyya (Ƙungiyar hujjatiyya).

A cewar riwayar Husaini Ali Muntaziri, Sayyid Ahmad Khunsari bai yarda da wilayatul faƙihi ba, saboda haka yana ganin ya kamata a taimaka da nasiha ga gwamnati kawai ba tare da yin rikici da ita ba. Sai dai a cewar Rasul Jafariyan, Khunsari ya guji shiga siyasa ne saboda ƙwarewar gazawar juyin mashruɗa da kuma imani cewa ba zai yiwu a iya tinkarar gwamnati ba.

Wasu shugabannin Anjuman Hujjatiyya ma, ko dai saboda ra'ayinsu na aƙida ko kuma taƙiyya, sun ƙaurace wa shiga siyasa.A cewar Jafariyan, sun yi imani cewa wanda ba ma‘asumi ba ba zai iya yin gwamnati ba.

Ƙungiyar Anjuman Hujjatiyya ba ta ba membobinta damar shiga ayyukan siyasa. A cewar Khosropanahi, wasu daga cikin membobi da shugabanninta, da suka yi imanin cewa juyin juya hali ba zai yi nasara kan gwamnatin Pahlawi ba, sun kai ga ra'ayin cewa kafa gwamnatin addini kafin bayyanar Imam Mahadi haramun ne.

Sake Nazarin Kalmomi Da Ra'ayoyin Musulunci A Cikin Gaɓar Magana Ta Juyin Juya Hali

Tare da nasarar Juyin Juya Halin Musulunci, wasu kalmomi da ra'ayoyin Musulunci an sake mayar da hankali a kansu. Misali, kalmomin jihadi da shahada suka yaɗu a adabin harkokin ƙungiyoyin Musulunci, wanda hakan ya ƙarfafa ruhi na neman shahada a ƙasashen Musulmi. Juyin Juya Halin Musulunci na Iran ya haifar da sauyi a gaɓar da ake tattauna rikice‑rikice a duniya, inda adabin siyasa ya koma ga fuskantar girman kai na duniya da raunana da ake zalunta a duniya.

Imamanci (Jagoranci) Da Al'umma

Al'ummar Musulmi wata muhimmiyar ma'ana ce a tsarin siyasar Musulunci wadda aka yi amfani da ita sosai a gaɓar magana ta Juyin Juya Halin Musulunci. Ma'anar al'ummah saɓanin kasa ce, domin ma'ana ce da ta zarce iyakokin ƙasa, ƙabila da gwamnati, kuma ba ta ta'allaƙa da harshe, ƙabila ko tarihi ba. Wannan ma'ana tana nufin wata babbar ƙungiyar mutane da suke tafiya zuwa buri guda ne ƙarƙashin jagoranci guda (Imamanci). A cikin Asalin 11 na kundin tsarin mulkin Jamhuriyar Musulunci ta Iran, an bayyana cewa dukkan Musulmi al'umma guda ɗaya ce, kuma an wajabta wa gwamnati ta tabbatar da haɗin kai na siyasa, tattalin arziki da al'adu a duniyar Musulunci bisa tushen haɗaɗɗen tsarin ƙasashen Musulmi.

Gaɓar magana ta Juyin Juya Halin Musulunci, ta hanyar jaddada ma'anar al'ummar Musulmi da kira zuwa haɗin kan Musulmi, ta samar da yanayin kafa tsarin jagoranci da al'umma.

Ƙa'idar ummah da Imama wata ƙa'idar tsarin siyasa ce da ta ginu kan tunanin wilayat al‑faqih, wadda ke tsara dangantakar al'ummar Musulmi da shugabanninsu a cikin tsarin siyasa.

Bisa wannan ƙa'ida ta ummah da Imama, malaman fiƙihu ba wai kawai suna bayyana hadisai da dokokin shari'a ba, har ma suna ɗaukar nauyin jagorancin siyasa na al'umma.

Ɗagut, Mustad'af da Mustakbir Bayan nasarar Juyin Juya Halin Musulunci a Iran, kalmar Ɗagut ta fara samun amfani a cikin adabin siyasa na Iran da ma duniyar Musulmi. Imam Khomaini ya riƙa amfani da wannan kalma wajen kIran sarautar Pahlawi da fadawansu masu fasadi.

A cikin adabin siyasa, ana amfani da wannan kalma wajen nuni ga mutane, ƙungiyoyi ko gwamnatoci da suke ƙin Musulunci, kuma suna goyon bayan ƙimomin abin duniya da kuma al'adun Yammacin duniya masu adawa da addini.

istid'af (raunana mutane) da istikbar (Girman kai/zalunci) suna daga cikin muhimman ra'ayoyin siyasa a Musulunci kuma suna tsaye ne a matsayin abubuwa masu karo da juna.

Shaik Isa Ƙasim, wani ɗan gwagwarmayar siyasa da zamantakewa a Bahrain, yana bayyana mustakbir a matsayin mutum, shugaba ko gwamnati da ke zaluntar wani rukuni na jama'a, kuma tana amfani da dukkan hanyoyin danniya domin hana mutane samun haƙƙinsu.

Sai dai kuma Husaini‑Ali Muntaziri, wanda ya kasance mataimakin jagora daga 1985–1989 miladiyya, yana ganin cewa ba kowane mai rauni ba ne ake kira mustad‘af. A ra'ayinsa, idan mutum mai rauni yana da damar yin gwagwarmaya don kawar da rauninsa, to ba za a ɗauke shi a matsayin mustad‘af ba. A cikin adabin siyasa na Iran, ana nuna ma'anar mustad‘afai da kalmomi kamar mazaunan bukkoki, marasa galihu, da talakawan ƙasa.

Tausayin Imam Khomaini ga mustad‘afai ya faɗaɗa tushen goyon bayansa a cikin al'umma. An kuma bayyana dangantakarsa da mustad‘afai a matsayin dangantaka ta bangarori biyu: A gefe guda, mustad‘afai an bayyana su a matsayin mafi aminci daga cikin mabiyansa. A gefe guda kuma, Imam Khomaini ya ɗauki mustad‘afai a matsayin ainihin masu juyin juya hali.

Fitar Da Juyin Juya Hali Zuwa Sauran Ƙasashe

Babban labari: Fitar Da Juyin Juya Halin Musulunci

Fitar da juyin juya halin Musulunci na nufin yaɗa tunani, ƙimomi da manufofin juyin juya halin Musulunci a tsakanin sauran al'umma da ƙasashe. Wannan ra'ayi ya kasance abun da aka saba yi a cikin dukkan juyin juye halin siyasa (Political revolutions), kuma bayan nasarar Juyin Juya Halin Musulunci a Iran, ya zama daga cikin muhimman batutuwa a al'umma mai juyin juya hali. Ayyukan wannan ya kasance ta hanyar yaduwar ma'ana kamar aiki na samun adalci, ƙin zalunci da ƙoƙarin kare ra'ayoyin masu adalci.

Kawar da sahyoniyanci da yaƙi da girman kan duniya suna daga cikin bangaren ƙin yarda da fitar da juyin juya hali da maƙiya suke nunawa. A gefe guda kuma, farfaɗo da Musulunci, haɗin kan Musulmi, kafa gwamnatin Musulunci, da samun ƴanci da ƴancin kai suna daga cikin bangaren kyau da ginawa na fitar da juyin juya hali.

A cewar masu bincike, babban tasirin juyin juya halin Iran a duniyar Musulmi ya fi bayyana ne a fannin tunani da aƙida. Ko da yake an yi tunanin fitar da juyin juya hali na Iran ta hanyoyi kai tsaye da kuma a kaikaice, amma mafi yawanci ya faru ne a matsayin abin koyi da abin ƙarfafawa, ba tare da tsoma baki kai tsaye ba.

Daga cikin hanyoyin da Jamhuriyar Musulunci ta Iran ke amfani da su wajen fitar da juyin juya hali akwai: Raya Ranar Ƙudus ta duniya Taron nuna barranta daga mushrikai a lokacin Hajji Makon haɗin kan Musulmi Ranar tunawa da nasarar juyin juya halin Musulunci na Iran. Gudanar da tarurrukan tunanin Musulunci tarurrukan ƙarawa juna sani na ƙungiyoyin ƴantarwa.

An bayyana cewa ƙasashe kamar iraƙ, Afganistan, Turkiyya, Pakistan, Labanun da Sudan sun kasance cikin ƙasashen da juyin juya halin Iran ya fi shafar su.

Ana ganin cewa Labanun ita ce ƙasar da juyin juya halin Musulunci ya fi yin tasiri kai tsaye kuma ya fi ɗorewa a cikinta, kuma Hizbullahi Labanun yana zama madubin bayyana tasirin juyin juya halin Iran a wannan ƙasa.

Haka kuma, fitar da juyin juya halin ya haifar da wasu sakamakon marasa kyau; misali, bayan nasarar juyin juya halin, barazanar isra'ila ga Larabawa ta zama abu na biyu, kuma a taron Amman a 1987 miladiyya, (babban birnin Jordan), an ayyana Iran a matsayin babban barazana.