Bilal Al-Laqis was born in 1977 in Baalbek, Lebanon. He holds a PhD in political science and international relations and writes as an analyst for Arabic media outlets such as Al-Mayadeen, Al-Manar, Arabi 21, and Rai Al-Youm, and also works as a university professor in Beirut. Al-Laqis has an academic and analytical perspective on the political and geopolitical developments in the region, including those related to the axis of resistance and the Islamic Republic of Iran.
Following are excerpts from the interview:
IQNA: As you know, the Islamic Revolution of Iran was founded on concepts such as justice, freedom and human dignity. Can it be said that the Islamic Revolution was actually a return to the original teachings of the Quran?
Al-Laqis: Referring to the verses of the Quran, it can be said that the purpose of the entire Quran and the rulings that are inferred from various verses pay special attention to human dignity, as God Almighty says: “Indeed, We have honored the children of Adam”. The central issue is human dignity, followed by all the teachings related to it. Imam Ali (AS) also emphasized human dignity.
Another issue is that nothing is equivalent to the greatness and value of a human being. Therefore, human dignity is the center of all issues, including two inseparable issues: justice, which is the true translation of dignity, and freedom, without which there is no dignity.
The Holy Quran also contains many verses that indicate that man has the power of choice, thus distinguishing this creature of God from other creatures.
We also see in the lives of the prophets that the most obvious goal of the prophets was to free man from internal and external constraints, which stems from dignity. That is, a society without dignity cannot be free in its will.
Freedom cannot be achieved without justice because the absence of justice leads to a deviation in the concept of freedom, so we need some kind of solidarity or balance or equal conditions and opportunities.
These three concepts are complete concepts, meaning that its main point is dignity, and justice and freedom complement it, and none of them can be separated from the other.
Hence, it can be concluded that the Islamic Revolution, regardless of the difficult and complex circumstances, has directly inspired all its affairs from the Holy Quran, the prophets, and Ahl-ul-Bayt (AS), and it can be said that this is one of the aspects of the meaning of pure Muhammadan Islam, which is in contrast to American Islam. Because American Islam means belittling the religion of Islam and distancing it from its original source, which was brought by Prophet Muhammad (PBUH).
IQNA: According to the verses of the Quran, fighting injustice and tyranny is one of the most important duties of the prophets (AS). How were the leaders of the Islamic Revolution able to transfer these teachings from the theoretical realm to the realm of practice and social struggle?
Al-Laqis: Anyone who follows the discourse of Imam Khomeini (RA) during the revolution and the discourse of Leader of Islamic Revolution Ayatollah Seyed Ali Khamenei, will notice that this revolution was inspired by the fundamental concepts of the Islamic religion, which were taken directly from its source.
Based on our understanding of the religion of Prophet Muhammad (PBUH), what is inspired by the Quran, the prophets, and Ahl-ul-Bayt (AS), avoids things that are flawed and lacking.
The distinguishing feature of Imam Khomeini (RA) was that he had taken the revolution directly from pure Islam, without being influenced by other religions. We also observe in Imam Khomeini’s political-divine testament that it begins with the Hadith of Thaqalayn, which emphasizes that the Holy Quran and Ahl-ul-Bayt (AS) are together to achieve the lofty goal of man.
Consequently, it can be said that the Islamic Revolution is the most important and greatest blessing in the present era. One of the most prominent initiatives of the Islamic Revolution is rejecting the unreasonable conciliatory thinking towards oppression and the oppressor, and the justification of oppression and the manner in which it is carried out in the name of religion. Because throughout history until today, there have been rulers who have oppressed people in the name of the religion of Islam, and their oppression has been justified by the clergy. This is the most dangerous thing we are facing.
Therefore, one of the achievements of the Islamic Revolution was that it created a path called confronting the oppressors, overthrowing the tyrants, planning to support the oppressed, and fighting the oppressors.
Despite the problems and hardships they have faced, the Islamic Republic and the great and wise nation of Iran have fought for nearly 50 years, and the Islamic Republic has gained a very influential and effective position in the world. This means that Iran has not justified the oppression of the oppressors in any way, and this experience, despite the high cost it has paid so far, is very important and has also achieved great successes.
IQNA: The Quran always emphasizes the “inner transformation of man” as a prerequisite for social transformation. If we consider the Islamic Revolution as a continuation of the Quranic transformation, what are the signs of this inner transformation in Iranian society in your view?
Al-Laqis: Entering the field of challenge and explicit confrontation is based, above all, on an internal pillar; that is, within man himself. If the inner perceptions, psychological state, and mental and rational perceptions of man do not change, it will not be possible to challenge the tyrants in the first place.
This is exactly what the Holy Quran emphasizes. If we read the Quran from beginning to end and examine the methods of the prophets in confronting the tyrants, we see that all these methods are based on one principle: Until the intellectual and psychological structure of a part of society does not change, confronting the tyrants is not possible.
Because the tyrant or oppressor takes away a set of things, including the correct perception, from the oppressed and instills in the oppressed the idea that his power is absolute and there is no way to confront him. As a result, the oppressed is forced to seek refuge in the margins instead of confronting him.
Therefore, the first thing the prophets did was to rebuild man’s understanding and perception of himself; that is, to correct and improve his understanding of his position, situation, and value. In addition, the prophets helped man to understand the other side correctly.
Therefore, the first step is to mentally free ourselves from the idea that oppression is permanent, the ruler is an eternal oppressor, and reality is unchangeable. All the prophets walked this path and were able to change reality over time.
The second point is the psychological dimension of the story. In other words, the human soul often feels powerless and constantly surrenders to helplessness. But the prophets came to say: If a person connects to the source of power and makes a will, trusts in God and his right, and if society also adheres to this right, no power in the world can stand against it. Therefore, will, determination, and unity around the right are of fundamental importance.
Today, if we look at the issue with a Quranic understanding, if people are united and dignified, no power in the world will be able to change their path. The Islamic Revolution of Iran has proven this truth to this day, and the experience of resistance movements has also confirmed it.
This is what has caused Imam Khomeini (RA) and after him Imam Khamenei to always emphasize the approach of authority, capability, self-reliance, and trust in God. Although this approach requires patience, its results are very great, profound, and fruitful; even if the whole world stands against it.
IQNA: The Leader of the Islamic Revolution calls the Quran the book of knowledge, salvation, and growth. Given the global challenges, how can we say that this Quranic approach has preserved the dynamism and faith orientation of the Islamic Revolution in the face of international pressures and developments?
Al-Laqis: One of the most important criticisms that has been leveled at religious experiences in general, and especially Islamic experiences, is the way they deal with worldly life. Many religious experiences after the time of the prophets have focused on the world, but their discourse and address have always been hereafter.
This hereafter address has in many cases acted like a kind of opium for people and has caused a kind of duality between this world and the hereafter to form. In contrast, what Imam Khomeini (RA) and Imam Khamenei presented was completely different. They emphasized that the approach of the Holy Prophet (PBUH) is for both worlds: both this world and the hereafter. Therefore, one cannot be eliminated or summarized in favor of the other.
Therefore, the main effort has been to create the right balance between this world and the hereafter, a concept that was very prominently manifested during the leadership of Imam Khamenei.
IQNA: To what extent has the clear stance of the Islamic Republic of Iran in the fight against global colonialism and arrogance been successful in changing the regional balance of power?
Al-Laqis: Today, the Islamic Republic has reached a very advanced and decisive position, and all nations that are tired of American oppression are now practically standing behind the Islamic Republic. In other words, the Islamic Republic is in the forefront; just as the Commander of the Faithful, Ali ibn Abi Talib (AS), was always in the forefront in protecting religion, defending Muslims, and supporting the oppressed.
Today, the Islamic Revolution of Iran serves as a model for many nations, and they have entered the field of struggle against oppressors and tyrants by taking cultural, intellectual, and psychological cues from the Islamic Republic.
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