Imam Khomeini and the Future of Cultural Center of the World

Abstract 
The issue of power is one of the main subjects of discussion in political geography. For this reason, explaining the bases of the acquisition, preservation and distribution of power throughout the different periods is considered one of the important objectives of geo-politicians. The development in the new era made many theorists of our time to take the instrument of acquiring power in the future as quite different from that of the past centuries. During the past decades, various theories mostly relying on the spatial points have been presented and in the course of time they have changed the manner of dominating these places. These places are known as the “heartland”.

With economic globalization, the profound transformation that has emerged in international relations and military technologies does not necessitate the acquisition of the spatial points, and their role in controlling territories has diminished. In other words, to guarantee the perpetuity of power does not depend so much on dominance over strategic points, and the strategic role of points has given importance to the production of culture. By taking a survey of the historical development of the spatial theories in explaining the bases of power, this article attempts to trace the change of this role in cultural works. In short, instead of describing strategic points, cultural centers have been examined. Then, we will tackle the station and thought of Imam Khomeini in the cultural center of the world and will explain the principal elements of Imam Khomeini’s idea on this center.

Introduction 
Discussion on political geography has ancient roots. Aristotle, the Greek philosopher: Ibn Khaldun ,  the Muslim historian; and Montesquieu, the French philosopher, have all have explicitly paid attention to geographical factors in their writings on “politics and state” but it is usually Friedrich Ratzel (1844-1904), a German, who is known as the father of political geography because his ideas have profound influence on the thoughts of other geographers.

In the initial stage, the attention of political geography was focused on the mutual relations between politics and the physical environment, especially on the roughness and climate. This focus led to the emergence of very simplistic, unscientific and fatalistic approaches. For example, Ratzel likened the political units to living creatures, believing that it is these “natural laws” that guarantee the spatial expansion of states. His beliefs on the territorial destiny of states have deeply influenced two European political geographers, viz. Rudlof  Liken and Hauss Haufer. Through what is labeled as “geopolitical science” they, in turn, had influenced the Nazi Germany. With the passage of time, environmental predestination became influential in creating the global geopolitical theories of MacKinder and others.’ Then, the acquisition of superior global power was given attention because the historians, statesmen and strategists since a long time ago have looked for the source of events and happenings in history in the continuous confrontation and clash among the land, sea, and air powers, or in other words, the conflict among the water, land and air (forces), theorizing therein. 

MacKinder discussed the dry (continental) power, considering a region as dry heartland and control over this dry heartland as control over the world. Mahan believed in the sea power. He considered the countries having this natural gift (seas and oceans) as successful in acquiring superior global superiority, citing the superiority of British Empire in the past as a case in point. The Italian general, Julio Duha; Gen. William Mitchell, an American; Air Marshall Tranchard (Father of the British Royal Air Force); and Dusurski believed in the strong air power. For instance, Dusurski considered the control over the heart of the north and its airbase as air superiority in the world.

With the passage of time, some geopolitical theories on the cultural influence were formulated. Manig, a Swedish scholar, held culture as important in geography. The same is true with many other scholars such as Alexander Fan Hamlat (1769-1859), Karl Waiter (1779-1859), George Carter, Waidel Dulablash (1845-1918), Slaughter (1872-1959), Carl Saur (1889-1975), David Harvey, and finally, David Smith, who presented “The Profound Influences of Culture upon the World”. Some contemporary theorists such as Alvin Toffler considered the acquisition of superior global power from those superior cultures, explaining the subject thus:
Since the future society is a cultural society and that the society’s culture which has been launched within the contemporary man, is no longer the familiar culture of the past as it is always in the state of change. The present- day man has indeed experienced a cultural shock, which will amount to the dislocation of power. The cultural power is confronting the military and industrial power, and there is no power below them. This clash of cultures will give rise to the rich cultures’ dominance over human societies. it seems that the answer to some spiritual and non-material questions of mankind at the present age could be found in the ancient and rich cultures, which are deeply embedded in history; cultures that have many things to say about the profound and meaningful relationship of man with the universe. Thus, because of having ancient civilizations and cultures, rich heritage in literature, philosophy, and culture, as well as more prolific experience, some non-advanced countries can have an active role in guiding the human society through shunning entente and moving toward the lofty human ideals, but this role playing is impossible except through the mass media.

In the present advanced societies, owing to the development, other mass communications, speed, and transmission of cultures, emulating other cultures has become easier and the degree of cultural acceptance of people especially through mimicry has increased. From the geographical viewpoint, since speed, weakness and echo of the waves of cultures in the space must be given attention, cultures rich with substantially firm and fixed concepts are not confined to particular geographical limits and on account of dynamism, they have movement beyond borders and limits.

Taking into account the instruments of power into punitive, persuasive and convincing, the future world the instrument of power having the most influence on the humanity is the convincing power, which takes form through cultural transmission and communications. Therefore, any culture which is rich and firm will be more powerful and the Oriental culture, Islamic culture in particular. can in the future be spread further and be more global than it was in the past.

The aim of the author is that apart from describing the future from the viewpoint of thinkers and theorists and how the post-modemist period is, to deal with the effective role of rich cultures and cultural centers—such as the Islamic culture in the future—and to encourage the Muslims to return to their primordial self (Islamic culture) and to draw the bright future of sovereignty of Islamic culture in the world.

Research methodology 
The method of research applied in this paper is more documentary, historical and comparative in the sense that by reviewing describing geopolitical theories and perspectives presented by political geographers and theorists, it has been tried to analytically explain the theory on superior power in the world in the form of convincing and cultural power.

Geopolitical theories about the cultural center of the world 
Mahan’ s theory: The American Alfred Tire Mahan (1840-1914) believed that the main requisite for world dominance and creation of a single global power is control over the sea. According to him, in case of conflict between sea and ground forces, forces having access to the sea have more chances of acquiring initiative for maneuver and final victory belong to them. Archipelagic countries and countries near to the open seas have the most strategic location, and Mahan regarded Britain and the United States to have superior position for global power.

MacKinder’s  theory: Contrary to Mahan, the British geographer and scholar, Halford MacKinder (1861-1947), believed that in the struggle for the acquisition of global power victory belongs to anyone who has control over the land portion of the world. He expressed his theory in three periods. In 1904, labeled as the “geographical axis of history” he propounded that the global island (Eurasia) has a heart and center the control over which means control over the world, calling it the “axis’ region”. In 1919 he changed the name “axis’ region”, naming it instead as the “heartland”. At this point, the heartland is bigger than the axis’ region. He thus writes in his book: “Anyone who controls Eastern Europe will also control the heartland. Anyone who controls the heartland will also control the global island and rule over the world.” In 1943, apart from specifying the heartland as Russia, he also gave account of other important military regions including the North Atlantic Ocean, western part of the United States, and Western Europe. That is, he came to believe in two heartlands, expressing that with a combination of ground and sea forces these two heartlands can play the role of a global power. 
Dusurski’s theory: The Russian Alexander Dusurski gives importance to the air force and locates the heartland on the north polar region, regarding it accessible only through great air forces of the world. 

Spikeman’s theory: Nicholas Spikeman (1893-1943) was the first one to make changes on MacKinder’s theory by studying it and contrary to MacKinder, he considered the utmost role for the marginal lands or internal crescent, and he insisted on this issue because the combination of sea and land power is possible in this region, and besides, it has the greatest human power resources and ease in communication. Therefore, he used to encourage the United States to acquire marginal lands to check the influence of the former Soviet Union. This theory was known as the policy of containment, which later became the second principle of the US foreign policy. Under the name, “containment strategy,” this policy is employed against Iran after the Islamic Revolution and the collapse of the Soviet Union. As you observed, by staging the Iraqi war against Iran they try to prevent the spread of the Islamic Revolution of Iran in Iraq. With the Israel-Turkey alliance by which Israel can use Turkey’s airbases, they are containing Iran from the west. By exacerbating the disorder in Afghanistan through the Taliban group, designing the Sepah-e-Sahabah in Pakistan, attempting to draw the attention of the Central Asian countries, and fanning groundless differences the Persian Gulf states and Iran, they tried to isolate Iran and prevent the spread of its Islamic Revolution and ideas. By hindering the spread of the revolutionary culture of Islam, they promote the culture of others countries the way they like it.

Following the theory of  Spikeman, many of the military, political and economic alliances in the world are formed on the basis of the protection of allied countries with one another. Today, we are witness to many political and economic alliances, which consolidates the relations between states, causing some states to exert control over others.

With the passage of time, some geopolitical theories are formed in relation to cultural influence. Among the geographers who have embarked on presenting geopolitical theories on the cultural influence is the Swedish scholar, Maineg. His theory is about the cultural influence, which does not embrace the exorbitant and paralyzing cost of such expenditures as relating to military transfer, armaments and human casualties. If it would not bear fruit in a place, its effect—thought it may not be permanent—will remain for a long period of time.

It is based on this theory that with political and military influence, colonialist countries so extensively exerted their cultural influence in the Muslim lands. This issue made each of the countries under domination to be influenced in one way or another by the culture of the dominating nations. The change of script and language of the nations of occupied lands alienated them from their own past culture and from then on, these people have become the propagators of the ideas and consumers of many products of the dominant countries.

Following the culture of the colonialist countries drew millions of university and high school students or professors to the colonialist lands, the result of which was the dissemination of the colonialist ideas and separation from the valuable bases of their own culture.

In doing so, the cases of brain drain for meeting the service needs of the colonialists and encouraging the brightest graduates to reside in the colonialist lands made the capitals spent for the academic affairs of these individuals who ought to take part in the reconstruction of their country to be spent in favor of the colonialist countries without any return service to the people who had provided these moneys out of their toils.

The other theory of geographers about culture can he stated thus: 
With an understanding of the concepts of human culture, Carl Writer (1779-1859) has embarked on the study of the historical evolution of cultures of different regions in the world.’ George Carter regards beliefs or ideologies as the main factor for the changes in the land level, adding that beliefs and ideologies determine the human exploitation of the peripheral world and that the human administration is decisive and crucial. Wydal Dulablash (1845- 19 18) engages more with the effects of values and traditions on the human dwelling places. The German Otwa Slaughter (1872-1959) gives particular attention to the cultural geography and morphological conception of cultural perspective. Slaughter’s ideas on the influence of religion on perspectives caught the special attention of Japanese and Korean geographers. The role of religion in the perspectives of different regions of the world and Germany is among his profound influences.

Carl Savr (1889-1975) is the founder of cultural geography in general. In the geographical analyses, he believed in the creative role of cultural elements, i.e. the common values of the people, religion, social structure, and economic organization.

Julian Haksli has proposed the simplest classification of culture while comparing the cultural and living changes. Haksli’s model has three parts: mental, social and technical realities. Mental realities such as religion, language, artistic traditions, folklore, etc. are the core and most enduring elements of a culture. In her opinion, geographical influences of religious beliefs are conspicuous in many cases, and in practice, the belief systems pass through the language barriers and occupy first priority in the cultural elements. Usually, it is the religious belief that plays the prime role in creating cultural differences. The system creates the link among values, which influence them in some geographical aspects of man. Many main political disputes in world history have religious underpinning and the lines of dispute like that of the Arabs and Israelis and the disorder in Northern Ireland can still be drawn along religious divides.

Maineg’s model: Donald Maineg, an American expert on cultural geography, has analyzed the cases that the region occupied by a culture has gone beyond its own original position or house and has grown continuously (cultural diffusion). In such places, the cultural region can be distinguished in the disorderly concentric layers.

He regarded the environmental structure of cultural region as having four parts: 
I. Nucleus: The population in the central nucleus of the cultural region is more concentrated compared to the other places, and in that part religion is most dominant. The history of land occupation is longer than any other point. Visiting, viewing and paying homage to that region of the followers of that religion is many.

2. The culture’s sphere of influence (contiguous region of nucleus): 
regions over which that culture is dominant, but population density, less influence of the nucleus region, and differences in social structures are obvious there. 
3. The milieu of culture’s influence (contiguous region of the pervasive realm of culture): external regions of influence and location of marginal contact, i.e. a place where followers of the said religion constitute the significant local minority is called the influence of culture. 
4. External parts of the influence of culture: small regions are located in the external parts of the influence of culture.

Geographers study the spread of culture among regions as the process of transfusion. They have usually identified two means of diffusion: hierarchical diffusion (Maineg’s model) and contagious transfusion (Hagrastand model).

Each of the geographers somewhat discuss culture, the means of its diffusion, its effects on the environment, and its power. However, attention to the culture and religion can be understood better through studying the geography of global inequality. It is because out of the 191 countries in the world,2 only 32 countries with about 24 percent of the world’s population are above the poverty line. That is, approximately 76 percent of the world’s population are living in poverty. This indicates the extent of the geography of inequality and the wide gap between the North and the South.3 This inequality originates from the school of the supremacy of individual, which resulted in a kind of identity crisis in the West and the dominance of materialist values.

Therefore, in the 1960s protest movements against the dominance of materialist values emerged in the American society. These movements laid down their initial effects in changing the mindset and awareness of that society’s individuals, and that was the return to religion.

At the end of 1980s a certain religious movement named New Age surfaced. This movement has declared the preeminence and supremacy of spirituality over materialism and has presented diverse models and portraits of religion after the period of modernity.

Meanwhile, we are witness to the growth and revival of monotheistic religions along with this individualist religion. To cite an example, we witness the reemergence of Islamism through the migrant Muslims named Society of Islamic Propagators and organizations exemplifying both faith and action, return to the Torah among the Jews, and (religious) movement among the learned Christians. 
Therefore, the struggle to acquire values has increased because the need for spirituality (in both institutional and non-institutional forms) is one of the basic needs for the human life.’ In other words, today’s world is moving toward postmodernism whose meaning is most of the intellectual trends in the latter part of the 20th century. The characteristics of these intellectual trends, which the scholars have mentioned can be shown. Lieutard describes the main characteristic of postmodernism in the following manner: 
Giving special importance to meaning and the world of giving meaning and the privatization and personification of meaning Terry Eagleton regards the postmodern era as the period of the extinction of borders between culture and sociology, and the philosophy of Gadamer  introduces the combination of two trends and two movements, which we describe as the movement from regional hermeneutics to general hermeneutics and movement from epistemology of humanities to ontology. Thus, the future world is the world of movement and more attention to values. 
As such, geography must also harmonize and change along with the world of postmodernism. A revolutionary geography must emerge, focus on the solution to the problems related to the acts of justice and values in the atmosphere of all views, and expose to the world a geographical thought in which value reigns supreme in lieu of business.

The concept of geography and social justice was first introduced in the geography literature by David Harvey who discussed it in his book entitled, “Social Justice and the City”.
In 1994. the work of David Smith entitled, Geography and Social Justice, opened a new chapter in the science of geography. It is thus written in the said work: Geography must be concordant with social justice both in theory and practice. Geography without social justice will be lacking the power and potential to give what is desirable for human life.”

Since extreme injustices and inequalities in the world have root in the individualistic thought and view, the individualist school is the verge of extinction, and throughout the contemporary history and the recent years it was witnessed that the collectivist school has not also been successful. Thus, the future of the world is looking for the school of fusion of the individual and society because this school is the reviver of justice and this school is the school of islam.

Cultural geography, Islam and social justice 
Along with the growth and expansion of human societies, the need to organize and give direction to the ideologies and thoughts has become manifest more than ever. Organizing the living environments of mankind and utilizing the natural gifts since time immemorial have always been made through the assistance of human thought and ideology. With the complication of the relations of the systems dominant over the human societies, day by day our notion of the future world and what to happen to its change will become more problematic. Perhaps, predicting the developments and changes in this currently moving river as well as to avoid drowning therein are not possible except through understanding of the leading factors influencing the mechanisms of this current. The main factor is the presence of schools of thought, and intellectual, political and religious ideologies, which have served as the bedrock of all activities behind these currents, determining the orientation of programs and environmental organization.

Since the religious-ideological principles, and at times political philosophy, have an apparent link with the geographical perspectives and phenomena, human geographical perspectives and phenomena in a sense gives color to the dominant philosophy. Thus, the degree of influence and effectiveness of an ideology in initiating and arranging geographical phenomena has a direct relation with the quality of its internal force. The more logical, deeply rooted and acceptable the ideological principles become, the speed of its geographical expansion will be faster and more expansive.

In the first centuries that Islam was organized, under the shadow of the Islamic teachings and atmosphere in the countries under the influence of Islam, great scientists, in every scientific fields, such as mathematics, astronomy, astrology, medicine, philosophy, mysticism, literature, and human sciences, like Aburayhan Biruni, Ibn Sina (Avicenna), Ghazzali, Khwajah Nasiruddin Tusi, Farabi, Razi... were nourished. Their scientific achievements not only challenged scientific ideals of the ancient Greek scientists, but also many centuries passed till European scientists could discover their theoretical and scientific findings and with regard to the matter that our scientific culture background contains richness, unfortunately all these findings of our ancestors have not been kept away from the cultural inroad of the West, in such a manner that in the present scientific books nothing is reminded of them and it has such been pretended that as if the mankind has been given birth after the Renaissance and in Europe itself. When the most just scientific authors write about the science background in the introduction part [of the books] they suffice only to one or two lines and all at once with a leap of several thousand years arrive at Europe after the Renaissance, as if during this time the mankind has been asleep or at this juncture people and nations have been devoid of thinking.

It is correct that the periods of scientific dehiscence of the early centuries declined but the it was the same sciences that as some Western scientists confess were transferred from the East to West and paved the ground for their scientific development.

Well Durant writes: 
“The Muslim world had various influences in the Christian world.., this Islamic influence was done through commerce and the Crusades and translation of thousands of books from Arabic into Latin and travel of scientists like Gerbert, Scat... to Andalusia” 

Despite what was spoken about the Muslims’ decline and defeat, our discussion is more indicative of the Islamic civilization nor Islam, as the philosopher Mutahhari says: “Islam has remained as a live, active and extensive power and compete with the most powerful new social and revolutionary powers”. 

In his great interpretation, Tantawi has repeatedly made clear this fact that the Muslims’ decline and the Europe growth has been started from one point and that is turning away the face from the religion. We turned our face from the religion which was welfare-giving, we were humiliated and degraded and Westerners (they) put aside whatever delusions and superstitions they had accepted in the name of the religion and advanced.

Therefore, with return to the rich Islamic culture, the honor way is opened again, since this culture can like the past as a mother and true thinking treasury plays role in the creation of geographical phenomena and gives back once again the grandeur and splendid to the Muslims and manifests the guidance way to the world people, for Islam is the religion of and school of justice and also today, the scientists consider the justice as epigraph of the true move and people in pursuit of spirituality and values believe it.

With regard to the fact that in the modern world, inclination toward religiosity and justice-seeking has been increased and Islam’s purpose is the justice-seeking, and especially the Shiite religion, which knows the justice one of the religious principles of its religion basis and the purpose behind belief on the God justice is that the creator of the world has not humiliated right of any creation and has granted every one whatever he has been entitled to and in the world and creation system, based on the justice, equity, and order, with regard to every one’s merit has bestowed capability, thus, the man who is His khalifah (caliph) on the earth should behave justly and setting up of equity and justice is from the man’s duties. 

• “So that men might uphold justice.” (Surah 1-ladid, verse 25) 
• “And weigh with justice, and skimp not in the Balance.” (Surah  Al- Rahman , verse 9) 
• “Be equitable — that is nearer to God fearing.” (Surah Al-Maidh, verse 8) 

Through some hadiths narrated by the infallible Imams (‘a) and definition of justice and its benefits and the lofty idea of Islam on it will he clarified more.

lmam Sadiq (‘a) said: “If it is behaved justly among people, all will become needless”. 
The Messenger of God (s) said: “one hour implementation of justice is better than seventy years of worshipping such that all its nights say prayers and all days long keep fasting.” 
Imam Musa Kazim (‘a) said: “no one will implement the justice except one who consider justice as good”. Therefore, belief on the goodness of justice and endeavor toward it causes the justice to be implemented.” 
Two things are necessary for the justice to be implemented: one is every one’s vigilance to preserve his rights, or belief on the fact not to violate the boundaries and the other is the faith of the powerful. Thus, in relation between political power and social justice, since the justice is foundation and value, is superior to power and since needs power and one of its means goes along it. In the position of superior value for the social man, justice cannot be separated from the individual nature to be materialized and limited. Thus, the social power, and the political power in particular, should take part in this important task. This is done through the rules and the law needs to be supported and the best support for the law is faith. Control of the community from the justice view can be facilitated only by the faith that does such a thing, for in the prophets’ school, the justice idea and in other schools, it is the idea of reaching better life.

With regard to the above-mentioned points and also with regard to the cultural geography, which while having attention to the profound spatial research, considers cultural issues and transactions in the time span, that is, it has under consideration the past, present and the future and is multidimensional. And also, according to the view of some contemporary scientists in the future world countries hegemony over other countries can possible only through the cultural influence and rule and the role of ruling militarily, economically, and politically is weakened. Consequently, hegemony over the world is more effective through the cultural hegemony and the cultural hegemony is facilitated through taking control over the cultural poles and centers, since in the geography, too, like the history, the main goal is becoming familiar with the cultural centers, which creates special domains along with cultural perspectives. Therefore, discussion over the cultural centers of the world seems necessary.

The center of the Muslim world as the cultural center of the world 
If we pay attention to the geopolitical balance of the world, it seems as such that from now on theories of MacKinder and Spaikman will have very trivial comparative capability. In the late 20th century many transformations have been occurred, new countries with modern structures have come into existence and constructive geopolitical factors in an unsystematic form have been interlinked and have formed a new composition. The geopolitical patterns have been disordered and it is felt that the world needs a new geopolitical pattern to be able to cover such a new phenomena. Surely, in such a pattern, the United States of America and Russia have no role by themselves, because other regional powers are also able to have a sensitive role in a manner in the international affairs and in other words, in such a pattern the second-class powers of the world, too, interfere actively in the international decision-makings.

Passing through this old order will bring about fundamental changes in the economic and social conditions from the consequences of which have been the expansion of technology and advanced military hardware, social transformations such as internal revolutions, introduction of new heroes and finally undesirable distribution of the resources among the global family (unequal geography) which this part has been followed by remarkable transformations. Result of such an incidents was disturbing of the old geopolitical balances and their being substituted with the new geopolitical norm from among of which is formation of the world cultural center.

A glance at the world map will make us familiar with the fact that if with regard to its geographical stance, the Muslim world understands its real position, it can, not only, not to be the complementary for the big powers but also be recognized by itself as the main core of a big world power. 
In this respect, for the first time, in 1954, Piersuer in his famous book issued out that: “In the shadow of its religious faith, Islam tends to be composed of a new and extensive group of the Muslim nations and even from the political perspective become like a third power between the two powers of the West and the East.” Because with respect to the numerous which the two geopolitical domain of the West and the East have, the Muslim world, with regard to its stance, can while having the least geopolitical limitations, turns into a world power and pave its way for development and advance. 
For confirming the above point, it is suitable to mention the theory of S. B. Kohen.  Kohen introduces the Middle East along with Egypt, Sudan and a part of Libya as “the fragile belt of the Middle East”. in his theory, the fragile belt has been defined as such: “an extensive region with the geopolitical stance.. occupied by the conflicting governments.., which has been entangled among contradictory interests of the big powers.” The big powers are enforced, from the part of the fragile belt, to retreat and the relatively big powers of the region are strengthening their position there.

Therefore, with regard to the geographical expansion of the Muslim world and the transformations, which are forming every day, the past geopolitical theories with water, draught and weather classifications no more can be basis of the world power strategies. Moreover, with regard to the world people inclination toward religion and justice-seeking and their avoidance from the school of individual originality, if the Muslim world domain is divided into three geographical area of west, east, and center, in such a manner that determination of the geographical boundaries be any one based on the factors of natural and geographical environment and then with determining priorities in these areas, the geopolitical factors and its structures are analyzed, finally we can conclude that center of the Muslim world is cultural heartland of Eurasia.

Center of the Muslim world includes the peninsula of south western Asia which fixes the boundary of eastern borders of Iran and its other boundaries rely on waters of eastern Mediterranean, the Red Sea, Oman Sea, and Persian Gulf. This center restricted area which in fact plays the role of communication group of the Muslim world, is either complementary the strategic military operations of the land power or the sea power and is considered in as much as an operational bridge among the three continent of Europe, Asia, and Africa.

Although this role is not a new one, it has become more important today, since it has been placed at the center of the three strategic fronts. The main importance of this part is that the longitude of its shores is remarkable and in one of its rather small geographical area, there are more than six important strategic points, some of which have been the raison d’etre of a country: 
Bosporus Crossing, Dardanelles  Crossing, Suez Canal, BAb al-Mandab, Hormoz  Strait, and finally the strategic islands of the Persian Gulf including: 
Abu Musa, the Greater Tunb, the smaller Tunb, and also the archipelago of Bahrain which have strategic value and each of them increases the region’s importance.

Existence of the Persian Gulf in this region is important, because the Persian Gulf’s position is in a manner that after the World War 1, the East and West powers have all the time plundered, in a manner and by all means, the natural resources and overflowing wealth of its neighboring lands, and through creating disorder and disturbing governmental systems, Westerners. too, always, have exacerbated the extent of their plundering with more hue and cry and pretending to endeavor for establishing security in the region. From the human perspective, this region has been formed of various races and languages.

Attributing this area to the cultural center of the world is reasonable because of the following reasons:

a. for historical background

b. for religious background and religious teachings and promises

c. for the present condition of the world and potential and actual facilities of this place in the world. 
Center of the Muslim world was called the world’s cultural center, because center of the Muslim world includes Jerusalem where at least has been Qiblah of three resolute prophets and includes Ka‘bah where is Qiblah of the world Muslims and Divine immune place: 
And when Abraham said, “My Lord, make this land a secure, and provide its people with fruits, such of them as believe in God and the last day It is in this place where many of divine prophets have attained to the prophet hood and guided people and the Last Prophet, Muhammad Mustafa (s) has been given mission and has presented the most complete rules for the mankind perfection. 
Many of contemporary social revolutions and changes have occurred here too, and finally it is in this place where Hadrat Imam of the Age Hujjat ibn al-Hasan al-‘ Askari (May Allah expedite his glorious advent) will appear and fill the world by justice with the justice-spreading culture of the Muslim worlds. 
Therefore, governance over the culture of the Muslim world center is from among the arrogants’ policies which as a result of the manifest cultural inroad have been slanted to this cultural pole. 
Thus, the philosophy of many of the imperialistic policies in the region is related to this idea, including: establishment of the occupying regime of Israel in the Palestine land, creation of  Wahhabism in Sunnism, and formation of  Baha’ ism in Shi’ism.

The Muslim world and Muslims should make endeavor to become united vis-a-vis the world blasphemy and this will not be possible, unless they make use of all cultural means and propagandistic media in the best manner.

Regarding the above points, we can conclude that center of the Muslim world can turn into the world’s cultural center; however, position of the Islamic revolution and the reviving role of Imam Khomeini in this center can be from the important issues; therefore, we examine the Imam’s role in this center.

The Imam Khomeini phenomenon and the cultural center of the world 
In the decade of 1970s, in the international arena, introduced a charismatic and powerful figure with the name of  Imam Khomeini to the world and world people.

When the Islamic revolution in the organic shape with the systematic structure and compatible with the time needs came into the international arena, Imam Khomeini’s position and thought and the new literature which was all the time along with this phenomenon, caused everyone to pay attention to it. 

Regarding what mentioned, although the power notion, with its modern meaning (modern government) will pack off from the world, through cultural hegemony; rich cultures will substitute these priorities.

In such a period, with presenting his thoughts to the world. Imam Khomeini (r) offered an instance of such a doctrine. With an idea which cannot be limited to a specific geographical border, addressing thoughts and awakening and reviving, Imam Khomeini (r) could create a new wave in the cultural center of Islam.

In the cultural center of the world, Imam Khomeini challenged the pluralism culture of the West, since the West with its pluralistic reality, which knew it as cure for social pains of all the world, the phenomenon of Imam Khomeini and his thought, challenged and criticized fundamentally notions of the Western culture. Imam Khomeini (r) techniques for the cultural center was not peculiar to the interests of a particular group and society, since nature of Imam Khomeini’s (r) thoughts had a close relation with religious principles of this center, and proposes of his thought was purpose of the thinking center of all Muslims.

Depicting the Big Satan as a deterrent factor for the Muslims in the progress and perfection procedure, placing the cultural center of Islam vis-a-vis  the pluralistic culture of the West. Imam Khomeini invited Muslims to vigilance and unity.

From among the important features which can be sought in Imam Khomeini’s (r) thoughts and could be taken under consideration and attention, we can refer to the following features:
 Unity: Unity of expression in the view of  Imam Khomeini 
Unity is one of the value elements which plays many incomparable roles in the progress process of the societies and since in religious basics such a teaching has a particular position in the process of implementing laws and the lofty goals of Islam, in the world cultural center, Imam Khomeini invited the Muslims to the united ummah and unity of expression. Defending islam and Muslim countries and independence of the Islamic governments and the Muslims’ unity of expression and brotherhood among all Muslims’ sects were from among the plans of  Imam Khomeini (r)’ who has repeatedly invited the Islamic states to the unity and brotherhood.

Imam Khomeini (r) knows the imperialistic technique as one of the deterrent factors of this unity and believes if the imperialistic culture is removed from among the Muslim’s culture, the Islamic culture will attain to its original richness.

The ummah-nation in the view of  Imam Khomeini 
In the cultural center of Islam, the notions of nation and ummah and elucidation of their positions will be from among the causes which during the process of creating the center are from the main factors of forming this center.

Pluralism of the West in its nature is different from the collision affairs. This separation phenomenon in the world level led to the phenomenon of nation-states.

Hadrat Imam Khomeini’s (r) thought in the world center of Islam, issues out a new discussion with the name of  ummah in Imam Khomeini’s (r) perspective views from one dimension to the Islamic revolution of Iran and from the other to the Muslim world.

Notion of the Big Satan in political literature of  Imam Khomeini (r) has always been used in confrontation with obstacles of this center. In a letter to the then president of Algeria, Sadli bin Jadid, Hadrat Imam (r) says: 
“The great revolution of the noble and campaigner nation of Iran is the aftermath of the liberating revolutions and the pristine appraisals of campaigning nations of the world particularly the brotherly heroic nation of Algeria.This was the cause that the greatest of the satanic powers was eliminated. I hope that it will serve a beacon for all the oppressed nations and Muslims of the world. Further, it could be able to emancipate all nations from the dominance of all imperialists, particularly the big Satan. America, the world devourer.”

Religion and politics in the view of Imam Khomeini 
Imam Khomeini’s approach on “religion and politics” and the relation between them forms main principles of the political thought of the lmam (r). 

The Imam’s (r) strategy for the world cultural center, on socio-political strategies, was the relation between the issue of religion and politics. Therefore, in expressing this strategy, the Imam (r) from the first days of his thoughtful movement to the last days of his life always was elucidating it. 
The Imam’s approach about religious teachings and role of all people has a particular position in Imam Khomeini’s thought; the collection of orders which merely are about the relation between “man” and “God” and has had no goal but the heavenly happiness. “In the Imam Khomeini’s (r) theory, principles and essentials of all social plans are ended to the religion of Islam. The people have an all-out role in the framework of Islam. Their vote is criteria and norm in the practice arena and religious leadership-Wilayat al-Faqih (Guardianship of Jurist) is a firm foundation in religion-loving of its political society and system”.

Therefore, pattern of the Imam’s (r) political behavior “has accepted and introduced the true religion of Islam as the source of social guidance and legislation, placed administration of all affairs based on the public ideas and emphasized on the necessity of the religious and political leadership of the prudent and informed and ... jurist at head of the state system”.

The Imam’s (r) approach in administering the close relation between the religious teachings and political behaviors was from among the factors which attracted the viewpoint of many of thinkers and politicians. 
The Imam’s (r) attention to such an approach in the international and global level was taken under consideration by many of the owners of thought and idea and created a new wave on the diplomacy and political behavior.

Conclusion 
Although the power notion with the present meaning of modernism world will go away from the world, attaining world superiority belongs to the richer cultures (verify the nobler one of you beside God is your more pious one”.

Culture-adopting and selecting the more righteous one in the future world will be done very easily and geographical borders of the cultures will be removed (then give glad tiding to M servants who listen to the Saying and obey it in the best manner).

The power means are convincing in future.

The man of post-modem period moves toward values and from among the values is justice for which the world people will become eager and the school which is itself encourager of the justice will satisfy it and therefore that school will fill the world in future and that is the school of Islam. 

Since the rich Islamic culture will be expanded more in the future, cultural center and heartland of the future world will be center of the Muslim world.