The Islamic revolution of Iran as the most important event of the contemporary history that had happened with Imam Khomeini’s teachings today has changed to a great movement towards expanding Islam as an undeniable reality in cultural and political equations. Without any doubts the future culture and civilization of Islam owes Imam Khomeini and his son more than anything else. This revolution developed thoughts which were submitted by Sayyid Ahmad.
His role during the fighting of the Iranian nation is also unforgettable; especially the last months of the movement no one had a role this much important regarding Imam Khomeini. Even after the demise of Imam Khomeini he didn’t accept any official positions and only continued his services to improve the revolution, the leadership and all the authorities. And also because at the beginning of the revolution different groups existed he never held any positions against Imam’s aspirations. So he held the light with he had received in front of everyone so they could see Imam’s path. He was able to preserve Imam’s thoughts and aspirations for the next generations with his thoughts which they were also retrieved from Imam’s teachings.
Political thoughts:
What is left from Sayyid Ahmad shows his accuracy, understanding positions and time conditions, his clerkly, wise and rational acts towards issues. Maybe we could consider his support and strengthening of all authorities from the supreme leader to other levels, as the most basic note in his sayings and messages after the demise of Imam, and this is a proof of him being rational and wise.
Vilayat-e Faqih:
The most important principle in Sayyid Ahmad’s political and social sayings after the demise of Imam was continuing Imam’s path and defending the aspirations and principles which Imam had revived. Defending the Islamic section of the ruling system, defending Vilayat-e-Faqih as a column in Islamic government, defending freedom in the frame of Sharia as one of the fundamental goals of the revolution, defending the independence of our country, fighting with imperialism were among the principles of him which were stated in his speeches. He considered Vilayat-e-Faqih as the axis of Islamic and the revolution’s values.
People:
From his recommendations it is considered that there is a close relation between the people and the ruling system, somehow that one can’t work without the other. The people should do their best to support the leadership and the revolution and also the ruling system should solve their problems. The country can’t reach to high goals which Imam had in his mind for the nation. Because the people are the owners of the revolution and this Islamic government has no meaning without republic and democracy. The system and the Islamic evolution is relaid on the vote of people.
Making an open political environment:
“The inside and foreign position of the Islamic revolution is somehow that we should solve the corruption of the administrative system and economic problems with wisdom and unity and empathy and collaboration.”
Sayyid Ahmad as an expert and sociologist interacted with political issues realistically and without any prejudice and stressed that for minimizing the tensions, the thinking environment of the country should be open for intellectuals and scholars so that the reality would be revealed, so this way the society will be prevented from challenges.
The necessity of freedom of thought in the society:
He counts the issuance of different ideas and viewpoints in the society as the symbol of freedom of thought in different political, cultural and social fields and remarks it as a necessity for development and improvement. So we should never fear different viewpoints, because the Islamic ideology is able to answer all the problems and needs of the society. Because the Islamic Iran is one the most free countries of the world and the principle of freedom as one of the three fundamental principles of the Islamic revolution should be preserved for ever.
When we look to what is left from Sayyid Ahmad we find out that when he criticized someone he never did it for benefits of a political group but he did it because he should help them to fix themselves. He felt that we shouldn’t protect some persons from being criticized. He considered the danger of returning to a dictatorship as a result of not accepting criticism.