The Discourse of Resistance and Committed Literature Today
An article by Mohammad Hassan Shahangi, Secretary of the Literature and Thought Group at the Research Institute for Islamic Culture and Thought
The movement of the Iranian people in the course of the Islamic Revolution and the events that followed it has been beyond the usual political goals of revolutions and has had broader orientations and aims. The goal of the Iranian people was not merely to change the established political power and rulers; because if this were the case, the work of the revolution would have been considered concluded, the day after its victory, and the Islamic Revolution would have been declared finished. It is essential to note that the overthrow of the tyrannical regime and the establishment of the Islamic Republic was merely the starting point of this movement. However, what was the final and grand goal of this nation and the leadership of the Islamic Revolution? The answer can be summarized in one word: progress. In a non-religious view, progress is defined only in material terms and has an incomplete and deficient view of man and the world, but Islamic progress provides a comprehensive and all-encompassing view of humanity, its way of life in the world, and its ultimate goal. In Islamic logic, progress has multiple dimensions: progress in knowledge, progress in ethics, progress in justice, progress in public welfare, progress in the economy, progress in international dignity and credibility, progress in political independence, and so on. These components should be taken into consideration in the works and literature committed to the Islamic Revolution.
The victory of the Islamic Revolution in Iran brought about a fundamental transformation and changed the equations of the international system in the world and the region. There is no doubt that the components and elements of this influential revolution must be presented today with a descriptive-analytical approach so that the audience can understand that the hegemonic system, in its ideology and thinking, is materialistic, seeking maximum benefits, sectarian, racist, and exploitative, while in contrast, the discourse of resistance seeks to serve the people, promote justice, spirituality, continuous jihad, and self-sacrifice. As we move forward, it becomes increasingly evident that the hegemonic system aims to deny the independence, identity, and values of other nations, while the goal of the resistance front is the convergence of Islamic nations to form a united ummah, the victory of the oppressed over the arrogant, and so on.
The arrogant and hegemonic powers try to distort public opinion by reversing the positions of right and wrong to achieve their evil goals. In this regard, one of the essential demands of the revolution’s leader is the correct explanation of issues. The concept of “Jihad of Explanation” has been emphasized by the Supreme Leader on various occasions. He has used the word “Jihad” to describe explanation and has always emphasized that the reality should be clarified so that the roles of the executioner and the martyr are not confused. The Islamic Revolution itself was the result of widespread and deep explanation that took shape in society.
One of the themes related to the realm of resistance is the important indicator of lifestyle. Achieving an Islamic lifestyle is one of the fundamental necessities for reaching a new Islamic civilization. One of the important prerequisites for this goal is attention to the principles and foundations of the Islamic lifestyle; an Islamic lifestyle will only endure if these foundations are realized. Lifestyle, from the early years of childhood and adolescence, is rooted in the meaning of life, and for this reason, the formation of a purposeful meaning of life is essential. For today’s audience, it must be explained: what is the relationship between the meaning of life and lifestyle? And how does this relationship affect the realization of a specific lifestyle, especially an Islamic lifestyle?
Undoubtedly, martyrdom is the flourishing of virtuous qualities and the most prominent human characteristic of freedom. The culture of self-sacrifice and martyrdom is the source of awakening and awareness, chivalry, courage, and vitality among Muslim nations, and it moves them from a state of stagnation to one of dynamism and movement. The status and position of the martyrs and the self-sacrificers, as symbols and emblems of resilience, are undeniable. Sacrificing one’s life, dedicating oneself, and dying in the path of God are the simplest definitions of self-sacrifice and martyrdom. A martyr reaches a status equal to that of prophets and their successors, and not only is he granted God’s forgiveness, but he also reaches a position where, with God’s permission, he intercedes for others. Martyrdom in the way of God is the manifestation of a pure life and dignity.
Martyrdom is the perfection of the person because he has reached a place of union and closeness, where he meets with the Truth without a veil. These themes need to be addressed for today’s youth, and they must be emphasized in committed books and works.
