Even when the National Front...

Even when the National Front, trying to test its power, declared a strike and street march on the 40th day of mourning for the martyrs of Black Friday, it was unsuccessful. These initiatives had no relationship with the more open political atmosphere or Carter\'s human rights, policy, but they were brutally and ruthlessly answered. Even American so-called human rights supporters encouraged and supported the Shah in these acts of brutality.

People\'s slogans and requests were religious and political, and were based on two axes: Firstly the Shah\'s leaving and the fall of the Pahlavi regime, and secondly, establishing an Islamic state. Non-religious groups had no choice but to join the Muslim masses and were thus forced to abandon their own slogans so as not to face popular objection.

He concludes at the end of his article: \'The greatest role in the victory of the revolution in Iran was played by religion and the school of martyrdom.

Any attempt to relate it to issues such as Carter\'s human rights policy, the coalition of various forces, nationalistic movements, and so on, is distortion of reality and disagrees with documented historical facts.\' This fact is also shared and confirmed by sharp and astute Western writers, such as Fred Halliday who, in an article titled: The Contradictory Legacies of Ayatollah Khomeini: The Iranian Revolution at Twenty presented in a London International Conference in 1999, wrote describing the above mentioned elements as follows: "Khomeini had built a regime that combined religious and ideological authority with strong security system….The Iranian revolution claimed to be a novel kind of revolution, and many outside Iran agreed with this: this was a revolution made in the name of religion, and led by the clergy.

This has never happen before in the history of modern revolutions. There were indeed other elements of novelty: this… Its ideological character was evident in the fact that it did not seek to invoke a long set of predecessors: Khomeini insisted…. The only model was that of the Prophet in the seventh century. It is explicitly emphasizing that the Islamic revolution produced a new model for revolution in modern history that was both ideological and religious.

Two factors combined to demonstrate in favour of Islam at the beginning of the third millennium. The revolution faced many challenges and succeeded in stabilising and dynamically carrying out its functions.