A Nuclear Iran: The Case for Action

Role of Martyrdom in Shia Religious Belief and Practice

The concept of MAD played a large role in the avoidance of the use of nuclear weapons during the Cold War. Each of the two main participants, the United States and the Soviet Union, possessed a significant second-strike capability, meaning that even if a surprise attack was launched, the targeted nation would still possess sufficient capability to strike back, ensuring the destruction of both parties. Because neither side had a death wish, no strike was ever attempted. Iran, however, represents a special case. The dominant form of religion in Iran, Twelver Shiism, holds a special place for martyrdom.

The veneration of martyrdom emerged from the example of Hussein, a grandson of Muhammad. In the year 680, Hussein set off with a band of supporters to challenge Yazid, the leader, or caliph, of the Islamic community at the time. Hussein’s small group took on the much larger army of Yazid at the site of present-day Karbala, Iraq in what was essentially a suicidal mission. Hussein’s force was destroyed and he was killed. The nature of Hussein’s death was particularly jarring for the Shia, as they believe that the succession of leadership in the Islamic community should pass through the bloodline of Muhammad. Hussein’s martyrdom is commemorated by the Shia with Ashura, a time of mourning which consists of a moments of intense grieving and recollection.¹⁷

The example of Hussein’s martyrdom has continued to exert a profound influence on Shiites through history, as they have been the minority faction of the religion in relation to the dominant Sunnis. This has given Shiites the perception that they are constantly fighting against extreme odds for their beliefs in the face of oppression. The rhetoric of martyrdom and the influence of Hussein had a particularly strong motivational power during the protests against the Shah prior to the success of the Islamic Revolution, as the Shah was seen as a modern-day Yazid, oppressing the forces of righteousness. This has also led to more concrete manifestations of the example of martyrdom first exhibited by Hussein.

During the particularly bloody war between Iran and Iraq in the 1980’s, the Iranians employed some rather gruesome methods. For example, the Iranians were well known for their use of human waves, a primitive tactic that involved throwing units of little trained soldiers directly through minefields at Iraqi lines. Teenagers were primarily used in these methods, with each carrying a plastic key around the neck, so as to open the gates of heaven.¹8 That thousands were sent to their deaths is “a source not of national shame, but of growing pride.”¹⁹ Furthermore, after training was completed, these young men were given headbands that read: “VOLUNTEER FOR MARTYRDOM.”²⁰ Unfortunately, this cannot be considered an anomaly, as this tactic was widespread and commonplace. With the apparent willingness of the Iranian regime to sacrifice some of its youngest people in such a manner, the next step might be far more horrific. The costs of a nuclear retaliatory strike might be a worthwhile price to pay for the destruction of an enemy. Of course, any hypothetical victims would be deemed martyrs in a religious struggle against the enemies of Islam, so in this instance at least, horrible casualty levels would be deemed a blessing.

The apparent willingness of Shiites to commit martyrdom should cause pause, as the attendant retaliatory strike against an Iranian nuclear attack, be it from Israel or the United States, may not serve as a deterrent. A strike against Iran’s most likely target in the immediate future, Israel, would be viewed as part of the on-going religious struggle against Islam and its victims would be considered martyrs. President Ahmadinejad, not surprisingly, has publicly offered his support for martyrdom. In a July 25, 2005 appearance on Iranian television, the then president-elect had these words: “Is there art that is more beautiful, more divine, and more eternal than the art of martyrdom? A nation with martyrdom knows no captivity.”²¹ With the particular emphasis placed on martyrdom within Iranian society, there is substantial reason to fear that Iran may not be susceptible to the concept of mutually assured destruction, that it is in essence undeterrable.

Deterrence worked well in the past, but it may not work as well when dealing with a leadership that thinks a nuclear confrontation might actually instigate the return of the messiah. For a true believer, such chaos would in fact serve as an incentive. Bernard Lewis states the quandary well, “At the end of time, there will be general destruction anyway. What will matter will be the final destination of the dead—hell for the infidels, and heaven for the believers. For people with this mindset, MAD is not a constraint; it is an inducement.”²² Since Iran’s leadership appears to have this mindset, this should serve as impetus for action against Iran’s development of nuclear weapons. There are reasons to assume that a nuclear Iran would not play by the rules of the game, and as such, Iran cannot be allowed to possess a nuclear capability.