Mustadafūn (Arab) المستضعفون (Turk) Mazlumlar
Mustadafūn - This term refers to the lower classes; the downtrodden; the meek; “the barefoot.” Ayatollah Ruhollah Khomeini (d. 1989) popularized this concept in revolutionary Iran. The term encompasses those deprived of the opportunity to develop their full potential. Khomeini spoke of two diametrically opposed versions of Islam: that of the mutakabbirīn (the rich and arrogant) and that of the mustadafūn. This group constituted Khomeini’s popular base of support; he maintained that the Islamic revolution (1979) was driven by the mustadafūn and must serve their interests.
Etymology and Translations
- Etymology: The term “mustadafūn” (Arabic: المستضعفون) derives from the Arabic root ض-ع-ف (ḍa-‘-fa), which implies weakness, feebleness or being enfeebled. The prefix “musta” indicates a subject who is causatively put in a state.
- Arabic: المستضعفون
- Turkish: Mazlumlar
Historical Context
The Quran often references mustadafūn in the context of social justice, implying protective and empowering measures by the society and governing bodies for the weak and oppressed. Specifically, Ayatollah Ruhollah Khomeini recontextualized this Quranic sentiment during the Iranian Revolution. Within the socio-political framework of Iran, he effectively identified the mustadafūn as rural peasants, urban poor, and marginalized groups oppressed by the Shah’s regime and capitalist influences.
Khomeini’s Revolutionary Ideology
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Dualistic Islam: Khomeini distinguished between two versions of Islam: one sustaining the interests of the ruling, affluent class (mutakabbirīn) and another committed to social justice for the mustadafūn.
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Social Reformation: The rallying cry for the mustadafūn delineated the Revolution’s focus on equitable socioeconomic reform whereby Islamic governance should prioritize economic equity, social justice, and ensuring the rights of the downtrodden.
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The Prophet’s Sermons: Albeit reliant on certain Quranic verses and Hadith, Khomeini’s rhetoric employed analogies from the Prophet Muhammad’s life, underscoring divine anointment for the defense and upliftment of the militant, poverty-stricken believers.
Suggestion for Further Studies
- Khomeini, Ruhollah. Islam and Revolution: Writings and Declarations of Imam Khomeini. Mizan Press, 1981.
- Al-Ashqar, Saideeq. Social Justice in Islam. Volume I. Fons Vitae, 1995.
- Enayat, Hamid. Modern Islamic Political Thought. I.B. Tauris, 2009.
Takeaways and Conclusion
The concept of mustadafūn serves as a crucial lens through which the interplay between religion, social justice, and political movements within Islamic contexts can be examined. It underscores the innate Quranic directives towards socio-economic equity and protection of those marginalized by systemic inadequacies. Within contemporary socio-political discourses, the plight and consciousness of the mustadafūn continue to invoke reflection toward establishing a more inclusive, fair society regionally and globally.
This conceptual framework not only enriched the ideological fabric of the Iranian revolution under Khomeini but also positions mustadafūn as a persistent thematic tenacity towards advocating justice, community support, and universal moral obligations.
