#IR47: How 1979 Islamic Revolution ignited global movements – from South Asia to Africa and beyond

By Humaira Ahad

Soon after the pro-Western Pahlavi regime in Iran was overthrown in 1979 through a massively popular socio-political movement, Ayatollah Ruhollah Mosavi Khomeini declared that the revolution would confront the arrogance of oppressive powers across the globe.

What began as a national uprising against foreign domination and domestic tyranny gradually and substantially evolved into an ideological and spiritual movement whose influence extended far beyond Iran’s borders.

At the heart of this revolutionary momentum were principles of justice, resistance to oppression, the moral and political authority of religion, and the unity of the fragmented Muslim community.

These themes – often described as Iran’s “export of the revolution” (Sudur-e Enqelab) – were enshrined in the country’s constitution, which affirms the Islamic Republic’s support for the “just struggles” of oppressed peoples against oppressors worldwide.

In 1980, Imam Khomeini stated: “We should strive to export our revolution to the world and abandon the notion that we do not export our revolution, for Islam does not distinguish among Islamic countries and stands as the supporter of all oppressed people of the world.”

Rooted in the principles of justice, resistance to tyranny, and moral leadership, the revolution inspired movements across continents, awakening a sense of purpose and agency among communities long subjected to injustice, marginalization, and foreign domination.

Its influence transcended borders, languages, and cultures, and demonstrated the profound power of ideas to inspire action and reshape societies.

Kashmir: Reverberations of Iran’s Islamic Revolution

Among the regions most profoundly influenced by the Islamic Revolution was Kashmir, the snow-capped valley long steeped in political turmoil and religious scholarship.

In this Himalayan region, the seeds of revolutionary fervour were carefully nurtured by religious scholars who saw in the Imam Khomeini-led movement a model for social justice, resistance to oppression, and Islamic unity.

Even before the success of the revolution in 1979, Ayatollah Syed Yusuf Mosavi, a revered religious cleric and leader of Shia Muslims in Kashmir, was renowned for his religious, philanthropic and reformist activities.

He had laid the foundations for the renaissance of Islamic education by establishing the Islamic Learning Center, Baab-ul-Ilm (The Gateway of Knowledge). This institution served nearly every Shia family in Kashmir, a legacy that continues to illuminate thousands of students today, even as the institution has grown and evolved over the decades.

After the death of Ayatollah Aga Mohsin Hakim, the recognized Islamic authority (Mujtahid) for Shia Muslims in Kashmir, Syed Baqir al-Mosavi, Ayatollah Yusuf’s nephew, who was then studying in Najaf, wrote to his uncle, urging that the Kashmiri Shia community adopt the emulation (Taqlid) of Imam Khomeini, who was already a renowned figure in Iran and Iraq.

Ayatollah Yusuf agreed, recognising the profound religious and political stature of Imam Khomeini, and began disseminating this guidance to the Kashmiri masses. This decision marked a turning point, connecting Kashmiri religious life directly to the ideological currents of the Islamic Revolution.

Ayatollah Yusuf’s admiration for Imam Khomeini was more than symbolic. He penned several letters to Imam Khomeini, while the latter was in exile, inviting him to Kashmir to witness and guide the Islamic awakening there.

Imam Khomeini, however, politely declined, explaining that his active presence was demanded by the unfolding events in Iran. Nonetheless, the continued correspondence between the two itself served as a powerful endorsement of the Imam’s leadership and ideology, reinforcing the legitimacy of revolutionary thought in Kashmir.

During the Islamic Revolution, Ayatollah Yusuf, along with other prominent clerics, began gradually introducing Imam Khomeini’s teachings to the Kashmiri population, highlighting the principles of justice, resistance to oppression, and unity of the Muslim Ummah.

These messages were woven into sermons, public addresses, and the activities of organizations that Ayatollah Yusuf had founded, including the Jammu and Kashmir Anjuman Shariee Shiaan, which effectively functioned as a parallel institution to the state in its advocacy for social, educational, and religious reform.

The Anjuman also served as a powerful organisation, operating on the Islamic Revolution principle, “to create a new order in which deprived people will not always be deprived.”

Under Ayatollah Yusuf’s guidance, the Anjuman leveraged Islamic alms, khums and fitr, to fund social, educational, and economic initiatives for the region’s poorer communities. The Islamic Revolution’s principles were mirrored through justice for the oppressed, investment in human capital, and the pursuit of societal transformation through faith-inspired activism.

The impact of the revolution became even more pronounced when Ayatollah Seyyed Ali Khamenei, then president of the Islamic Republic of Iran, visited Kashmir in 1980.

Ayatollah Khamenei delivered a historic lecture at Srinagar’s Jamia Masjid, joined congregational prayers with Kashmir’s then chief priest, Mirwaiz Mohammad Farooq, and visited the residence of Ayatollah Yusuf.

Through his envoy, Imam Khomeini sent greetings to Ayatollah Yusuf, commending his tireless efforts in promoting the revolution and Islamic revival in Kashmir. This spiritual endorsement strengthened the region’s connection to the ideological core of the Islamic Revolution and empowered local leaders to continue their work with renewed vigour.

During the Imam’s exile, the Jammu and Kashmir Anjuman-e-Tahfuzul Islam, an umbrella body of various Islamic organizations, had already begun circulating the ideas of Imam Khomeini among the Kashmiri Shia community.

The Muslim Mufakkireen Forum, established in Srinagar, produced posters, literature, and films highlighting the revolution’s ideals, cultivating a sense of consciousness and political awareness.

The forum regularly convened intellectuals and scholars from multiple sects, fostering dialogue and unity. These activities created a continuous and independent channel for the revolution’s ideology, ensuring that the fervor of 1979 Iran would take root among thousands in Kashmir.

Through these networks, Kashmiri Muslims embraced the spiritual guidance of Imam Khomeini and his vision of active engagement against oppression and injustice.

The community’s celebrations of the revolution’s anniversary became both a spiritual reaffirmation and a symbolic act of solidarity with the principles of justice, resistance, and Islamic unity that had galvanized Iran.

Today, the people of Kashmir continue to view themselves as part of the broader movement inspired by the Islamic Revolution, drawing inspiration from Imam Khomeini and Ayatollah Khamenei, the Leader of the Islamic Revolution.

The biggest events today related to the anniversary of the Islamic Revolution, as well as the International Quds Day, are held in different parts of Kashmir every year, which is the legacy of Imam Khomeini and Ayatollah Yusuf, who became his emissary in Kashmir.

Pakistan: Shia political awakening inspired by the Islamic Revolution

The glorious triumph of the 1979 Islamic Revolution in Iran profoundly shaped Shia political consciousness across South Asia, including in Pakistan.

For decades, Pakistan’s Shia community had faced systemic marginalisation, religious discrimination, and limited political representation. The Islamic Revolution in Iran offered inspiration and a blueprint for mobilization, demonstrating how faith and political activism could intersect to challenge oppression and injustice.

One of the most prominent figures influenced by the revolution was Sayyid ‘Arif Husain al-Hussaini, who in 1984 rose to the leadership of Pakistan’s major Shia organization at the time, the Tahrik-i-Nifaz-iFiqh-i-Ja‘fariyya (TNFJ).

Hussaini had spent years in the Najaf seminary, where he came into direct contact with Imam Khomeini, who was then in exile. Attending Imam Khomeini’s lectures and absorbing his teachings, Hussaini internalized the revolutionary spirit of the Islamic Revolution, which would later shape his approach to Shia activism in Pakistan.

Hussaini’s philosophy emphasized the political reading of Islam, the pursuit of justice, and resistance to oppression, core principles of the Islamic Revolution. Upon his return to Pakistan, he worked tirelessly to mobilize the Shia community in a manner akin to Imam Khomeini’s model: combining religious education, social awareness, and political activism.

In Parachinar, a district in Pakistan’s Khyber Pakhtunkhwa province, located near the Afghan border and a major hub of the country’s Shia population, Hussaini organized protests against attacks on Shia Muharram processions in 1980.

His leadership consolidated Shia identity and unity and also challenged the prevailing political and social marginalization that Shias had long endured. He was subsequently imprisoned for 22 days, marking the beginning of a life dedicated to activism and the defense of the oppressed.

Hussaini’s approach was deeply inspired by Imam Khomeini’s emphasis on Sunni-Shia unity. As the Imam himself asserted,

“Those who attempt to cause discord among our Sunni and Shi'ite brothers are people who conspire for the enemies of Islam and want the enemies of Islam to triumph over Muslims.”

Following this principle, Hussaini actively fostered cooperation with Sunni scholars, including Deobandi and Ahl-i Hadis leaders, emphasizing that sectarian differences were secondary to the common struggle against tyranny, injustice, and imperialism.

For Hussaini, as for Imam Khomeini, Islam was a unifying force capable of galvanizing communities in the pursuit of justice and resistance to oppression.

Through his leadership, Hussaini revitalized Pakistan’s Shia civil society. The TNFJ organized educational programs, social welfare projects, and political campaigns inspired by the revolutionary ideals of Iran. Publications, lectures, and community mobilization efforts emphasized the anti-imperialist, anti-oppression, and justice-oriented principles championed by the Islamic Revolution.

Hussaini’s activism broke the monopoly of influence previously held by conservative, apolitical elites, creating a dynamic and politically aware Shia community in Pakistan.

Tragically, he was martyred at the age of 42, on August 5, 1988. In his condolence message, Imam Khomeini described Hussaini as: “A loyalist and lover of Islam and its revolution, as well as the defender of the oppressed and deprived.”

Imam Khomeini’s message also referred to Husaini as his “son,” highlighting the deep ideological and spiritual bond between the Islamic Revolution and Shia leadership in Pakistan.

Hussaini’s legacy exemplifies how the Islamic Revolution provided concrete strategies and ideological guidance for building movements dedicated to justice, unity, and opposition to tyranny.

Lebanon: Hezbollah and the ideological legacy of Islamic Revolution

Just as Pakistan’s Shia leadership drew practical inspiration from the Islamic Revolution, the Lebanese Shia community found in Imam Khomeini’s movement a model to resist occupation and marginalization, combining faith, education, and political organization.

The 1979 Islamic Revolution in Iran profoundly shaped the trajectory of Shia political activism in Lebanon, a country long marked by sectarian fragmentation, foreign occupation, and the marginalization of its Shia population.

Among those most deeply influenced by Imam Khomeini’s revolutionary vision was Sayyed Abbas al-Mousavi, one of the key founders and former Secretary-General of the Hezbollah resistance movement.

Witnessing the cruelty and oppression of the time, Sayyed Abbas saw in the Islamic Revolution a model of faith-driven resistance against tyranny and foreign domination.

The revolution provided a design for transforming political and social disenfranchisement into organized, principled activism rooted in Islamic ideals. Again, the revolution’s emphasis on justice, resistance to oppression, and unity among Muslims resonated profoundly with Lebanon’s marginalized Shia community as well.

Following the 1982 Israeli invasion of Lebanon and the occupation of Beirut, the need for organized resistance became urgent. Inspired by Imam Khomeini’s ideology of revolutionary Islam, Hezbollah emerged from years of gradual mobilization of the Lebanese Shia community.

The primary objective of the resistance movement was to oppose the occupation, defend the rights of the oppressed, and promote justice based on Islamic principles. Imam Khomeini had identified Israel as a “cancerous tumour” that all Muslims were religiously obligated to resist and eradicate.

Sayyed Abbas explained the ideological inspiration drawn from Iran in these words:

“The victory of the Islamic Revolution in Iran restored self-confidence to Muslims. He [Imam Khomeini] made them aware of the level of power and ability in Islam and the Islamic ideas of the movement. The Islamic Revolution inspired the Islamic resistance in Lebanon.”

In Hezbollah’s discourse, themes central to the Islamic Revolution, oppression, global arrogance, the plight of the oppressed, Islamic unity, and the liberation of Quds were actively integrated into its political and social messaging.

The movement also adopted revolutionary methods for education and social mobilization, modeling its institutions on the structures developed in post-revolution Iran.

Sayyed Abbas reflected personally on the transformative impact of Imam Khomeini’s leadership:

“Imam Khomeini became the meaning of life in us. He was our friend and companion in all our travels and exiles. The tent under whose shade we took refuge and thus felt calm.”

Under the guidance of Sayyed Abbas, Hezbollah established an extensive network of educational, religious, and cultural institutions.

These institutions were designed to shape the hearts and minds of Lebanon’s Shia population, ensuring that revolutionary ideals were deeply ingrained. Starting from the mid-1980s, this system played a critical role in spreading the values of the Islamic Revolution, fostering a politically conscious and socially cohesive Shia community capable of resisting occupation and injustice.

Among these institutions, the Cultural Islamic Al-Ma’ref Association, founded in Lebanon in 1996, became a cornerstone for advancing Imam Khomeini’s ideology. Its network of centres, such as the Al-Nur Anti-Illiteracy Centre and various women’s cultural centersactively promoted revolutionary thought, literacy, and social awareness.

The association states that its mission is to propagate Islam according to Imam Khomeini’s teachings and to nurture revolutionary consciousness among Lebanese Muslims.

The Islamic Revolution was not merely an event observed from afar. Through Sayyed Abbas’s leadership, Lebanon witnessed the practical manifestation of the revolution’s principles, a community that, despite decades of marginalization, could assert its rights, resist foreign domination, and build enduring social, educational, and cultural structures rooted in Islamic ideals.

This was a direct testament to the influence of the Islamic Revolution and its ability to reverberate across borders, empower oppressed communities, and inspire movements committed to justice and resistance.

His worthy successor, Sayyed Hassan Nasrallah, carried forward the torch of the Hezbollah resistance movement, keeping alive the legacy of Imam Khomeini and Sayyed Abbas until his martyrdom in the Zionist aggression last year.

Nigeria: Islamic Revolution inspires movement of justice and resistance

From the Himalayan peaks of Kashmir to the vast plains of Africa, the ideology of the 1979 Islamic Revolution did not stop at Iran’s borders.

In Nigeria, a country where Shia Muslims had long endured political marginalization and social discrimination, the revolution became a blueprint for resistance.

Among the most notable figures influenced by the revolution was Sheikh Ibraheem Zakzaky, who would go on to lead the Islamic Movement in Nigeria (IMN).

Sheikh Zakzaky first became acquainted with the revolutionary ideas of Imam Khomeini in 1978, while the Imam was still exiled in France.

Broadcasts of Imam Khomeini’s speeches and interviews circulated among students and activists, offering a model of uncompromising faith combined with socio-political activism.

Zakzaky, deeply impressed by Imam Khomeini’s methods and the courage with which he opposed the corruption and injustice of the Pahlavi state, began mobilising a group of young Nigerians to emulate the revolutionary approach in their own context, giving birth to the IMN.

After the triumph of the Islamic Revolution in Iran, Sheikh Zakzaky travelled to Iran and met Imam Khomeini in person.

The ideological and spiritual dynamism of Imam Khomeini’s teachings inspired the movement’s broader approach. The revolutionary interpretation of Islam preached by Imam Khomeini, a faith that combined political activism, social justice, and resistance to oppression, resonated deeply with the Nigerian Muslims who had long suffered under systemic neglect and neo-colonial influences.

The IMN’s political philosophy closely mirrors that of the Islamic Revolution, particularly its anti-imperialist and anti-colonialist stance. Nigerian Muslims viewed British colonialism as the destructive force that dismantled previous Islamic governance in northern Nigeria and left Muslim communities in socio-economic stagnation.

Historical traumas such as the civil war of the 1960s further underscored the need for a movement that could provide both spiritual guidance and political advocacy. The anti-colonialist and anti-hegemonic stance of the IMN aligns with the pan-African commitment to self-determination, echoing Imam Khomeini’s challenge to foreign dominance and the oppression of Muslim communities.

Under Sheikh Zakzaky’s leadership, the IMN promoted Islam as a tool for resistance against neo-colonialism. Colonial legacies and their socio-economic consequences were identified as central causes of Africa’s underdevelopment, and Zakzaky’s call for justice became a rallying point for communities seeking liberation from internal and external oppression.

The movement framed Islam not merely as a personal faith but as a force for societal reform, justice, and resistance, reflecting the transformative ideology of Iran’s Islamic Revolution.

The Islamic Revolution also inspired the IMN’s strong pro-Palestinian stance. Long before the revolution’s victory, Imam Khomeini had emphasized the Palestinian cause, establishing the International Day of Quds in the Muslim calendar.

Today, Nigerian Muslims organize massive pro-Palestinian demonstrations in ten major cities across the country on the last Friday of Ramadan, in direct alignment with Imam Khomeini’s vision. These gatherings aim to draw attention to the plight of Palestinians and mobilize global Muslim solidarity against the occupation of the holy land.

The scale of these demonstrations has alarmed the Israeli regime, which has pressured the Nigerian government to respond forcefully.

On July 25, 2014, during Ramadan, Nigerian regime forces massacred 35 fasting Muslim civilians, including three sons of Sheikh Zakzaky, participating in a peaceful Quds Day rally. The event further solidified the ties between Iranian and Nigerian Muslims in the defense of Palestine.

Under the leadership of Sheikh Zakzaky, the IMN has built an organizational and ideological infrastructure that mirrors Iran's revolutionary model.

It emphasizes education, social welfare, political activism, and spiritual guidance, cultivating a generation of Muslims inspired by Imam Khomeini’s principles.

The Islamic Revolution’s ripple effect in Nigeria demonstrates how a successful movement based on justice, anti-oppression, and Islamic unity can transcend borders and reshape the social and political landscape far from its origins in Tehran.

Bahrain: Ethical awakening and social consciousness

In Bahrain, the principles of the Islamic Revolution resonated widely, challenging the entrenched ruling elite and prompting reflection on justice, governance, and the need for ethical, accountable leadership.

Among the most prominent voices to articulate this awakening was Ayatollah Sheikh Isa Qassim, whose moral authority and scholarship guided the Shia community through decades of social and political challenges.

Sheikh Qassim described the Islamic Revolution as a “great dawn” that followed a long night during which the Islamic community had drifted from divine guidance.

Speaking of Imam Khomeini, he said: “Imam Khomeini (RA) was among the most dignified figures in the Islamic Ummah after the Infallibles (AS), and among the firmest in knowledge and faith. Imam Khomeini was one of the most resolute leaders of religion in standing firm to defend the truth, possessing the purest of souls and spirits. In defending the school of Islam, Imam Khomeini showed immense self-sacrifice and made the most sincere efforts for the Ummah and its unity.”

Facing persecution in Bahrain and relocating to Qom, Sheikh Qassim immersed himself in the teachings of velayat-e-faqih, the guardianship of the Islamic jurist, introduced by Imam Khomeini in the 1970s. This study provided him with moral and intellectual guidance that shaped his leadership in Bahrain,

The cleric worked to awaken the Bahraini Muslims to cultivate greater awareness of their rights, to value ethical leadership, and to engage constructively in civic life.

Decades later, in 2011, during the wave of protests sweeping the Arab world, Bahraini citizens mobilized for peaceful demonstrations demanding political representation, social equity, and the protection of rights.

The legacy of the Islamic Revolution provided moral guidance for these movements, emphasizing justice, unity, and resistance to oppression.

Throughout, Sheikh Qassim continued to underscore the values of standing for truth, fostering unity, and defending the welfare of the community, echoing the principles that had inspired generations across the Muslim world.

“The identity of this revolution was Quranic, its objective was divine, its manner was holy and its leadership was Islamic,” the leading Bahraini cleric said.

Religious education, ethical guidance, and social programs became central to nurturing informed, conscientious citizens, reflecting the revolutionary belief that Islam provides both moral and practical tools for societal awakening.

In the Arab country, these initiatives helped the community navigate social and political challenges with an ethical framework drawn from the teachings of the Islamic Revolution, emphasizing justice, accountability, and communal solidarity.

Through decades of change, the moral and spiritual impact of the Islamic Revolution has endured in Bahrain. The Shia community honours the values of justice, moral courage, and principled leadership championed by Imam Khomeini and carried forward by Sheikh Isa Qassim.

For them, the revolution is a moral and spiritual beacon, showing how ideas can awaken communities, inspire ethical action, and build resilience against injustice.

Imam Abdul Alim Musa: Afro-American leader inspired by Islamic Revolution

Born as Clarence Reams in 1945, Imam Abdul Alim Musa rose to prominence in the early 1990s as an African-American Muslim leader in the US.

His activism and worldview were deeply shaped by the revolutionary currents of his time, particularly the 1979 Islamic Revolution in Iran and the leadership of Imam Khomeini.

He recalled the moment he first heard of the founder of the Islamic Revolution, while the latterwas in exile in France. “We hadn’t even heard of an ayatollah,” he said in a 2016 interview.

“Studying Imam Khomeini… I said: That’s him! That’s the man! So I started following him.” What struck him most was the prophetic aura around Imam Khomeini, “a renewer of Islam (Mujadid), raised to restore the faith to its pure form at the start of every century.”

The American cleric’s admiration became an ideological compass.He followed Imam Khomeini’s vision of justice and independence for oppressed nations, and he tracked Ayatollah Khamenei’s leadership with the same intensity.

“I first met the leader (Ayatollah Khamenei) when he was president,” Musa recalled. “If you look at that UN speech, you will find it was the best speech ever given before the UN.”

His anti-Zionist stance was central to his activism; he criticized US policies and the support for Israel, framing them as part of a broader system of oppression that the Islamic Revolution stood against. “Islam advocates justice,” he said, praising Iran as a model for resisting Western hegemony.

In the early 1990s, he founded the As-Sabiqun movement in Philadelphia, a network that would later span cities across the United States, from East Oakland to Los Angeles and from San Diego to Sacramento. Under his direction, these mosques became hubs for a disciplined ideology that drew inspiration from Imam Khomeini, Hasan al-Banna, and SayyidQutb.

The movement promoted Islamic unity, resistance to foreign domination, and a strong critique of US and Israeli policies.

The American cleric believed that Islam was inseparable from the liberation struggle, particularly for African-Americans confronting systemic oppression.

“When I accepted Islam, it was a natural part of the liberation movement. That’s why Black people like Islam, because they feel that Islam is for them,” he explained. Within Muslim communities, he noted, racial friction was minimal and often actively resisted.

He visited Tehran several times to speak on Islamic unity, racial justice, anti-Zionism, and the experiences of African-American converts.

Each visit reinforced his admiration for the Islamic Republic as a model for oppressed nations, and his critique of foreign interference was informed by his respect for Iran’s sovereignty and revolutionary ideals.

Imam Musa was also passionate about Shia-Sunni unity, echoing one of the main principles of Iran’s Revolution.

Travelling through Iran, he saw Sunni mosques thriving alongside Shia ones, a reality that countered Western narratives of sectarian repression. On one visit to Bandar Abbas, a port city in southern Iran, he observed: “There were maybe three or four Shia mosques, but Sunni mosques were everywhere. If there is no Sunni mosque in some area, it’s because Sunnis didn’t open one, or they go to Shia mosques.”

In Imam Musa’s worldview, the Islamic Revolution representeda template for global justice, a call for spiritual renewal, and a challenge to entrenched powers.

He became a leading voice in global Islamic discourse. From his early life as an African-American youth, he translated the vision of the founder of the Islamic Revolution into an American context, connecting anti-Zionist advocacy, social justice, and transnational Islamic movements through his activism.

Over the past forty-seven years, the 1979 Islamic Revolution in Iran has exerted a demonstrable influence on Muslim communities across multiple regions.

In Kashmir, Nigeria, Pakistan, Lebanon, and Bahrain, local religious and political leaders drew inspiration from the revolution’s principles of justice, resistance to oppression, and Islamic unity.

These movements, whether through educational initiatives, social programs, political activism, or public mobilization, adapted the revolutionary model to their own local contexts.

The evidence shows that the revolution’s impact was not limited to rhetoric; it shaped concrete organizational structures, inspired civic engagement, and strengthened networks of ideological and social cooperation.

While each region responded according to its political and cultural realities, the common thread remains a sustained engagement with ideas of accountability, ethical leadership, and advocacy for the oppressed.

The Islamic Revolution led by Imam Khomeini thus serves as a case study in how domestic political change can resonate internationally, influencing diverse communities and shaping their approaches to social, political, and religious challenges.

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