Islamic Revolution Research

Abstract There are little comparative studies which have been conducted on the behavioral characteristics of major revolutions in the field of diplomacy and foreign policy. These revolutions, which are extremely exceptional and rare phenomena, develop certain critical tendencies and reactions to the international system and the rules governing the foreign policy of states that originate from their ideological or ideological foundations. Meanwhile, diplomacy and the existing diplomatic rules and norms are challenged by regimes which rise from the great revolutions, and they act against diplomatic conventions. The present study aims to explore how these orientations and actions and in its efforts to discover the mechanism of these behaviors, and seeks to discover and deduce similarities and parallels in the actions of the great revolutions in challenging diplomatic systems in the foreign arena and the structures of its diplomacy system inside the interior. The findings of this study show that all major revolutions have shown relatively similar behaviors in challenging the existing diplomatic rules and in restructuring of their foreign policy and diplomacy system. Indeed, the regimes of the great revolutions openly declare their views and goals about making fundamental changes in the principles of their foreign policy and their complete departure from the policies and behavior of the former regime.

Abstract In the philosophy of politics, in which it will be dealt with the practical implications of political science, not with its theoretical and fundamental aspects, one of the fundamental issues is the role of the will of people in the process of governance. The significance of this discussion seriously raises the question of how we can simultaneously base our assertion on the role of divine will and the people’s will in the establishment and survival of the religious government on the rational and rational basis.
The theoretical results of this research, which have been obtained through documentary and explanatory methods and using the narratives and rational arguments, is that in religious democracy, on the one hand, the real ownership of the world of existence, especially human beings, is God. And Islam is the only ritual of the organization of human life in all fields, and on the other hand, according to God's genetic will, man has the authority to determine his own destiny, and the rule of Islam is only through the exercise of the laws of Islam from the will of mankind, but this authority is not the source of the legitimacy and lawfulness of the sovereignty of Islam, but the origin of objectivity and the cause of the survival of the sovereignty of Islam and divine rulers.
 
 

Abstract Purpose: The present paper pursues to answer this question “how the components of Iran's national identity play in the formation and consistency of the foreign policy of the Islamic Republic of Iran?”
Method: In this research, we attempt through a descriptive-analytical method based on the library-based information, scrutinize the concept of "national identity" and at the same time, explain how the foreign policy of the Islamic Republic of Iran is formed and developed.
Findings: Explorations indicate that the three components of national identity - Islamism, nationalism, and modernity - have in the way of priority been effective in the architecture of the foreign policy of the Islamic Republic of Iran.
Conclusion: This paper shows that foreign policy of the Islamic Republic of Iran is strongly influenced by national identity and its characteristics, and in fact, Iran's foreign relations and associations are made out of the insight of its national identity.

Abstract The Islamic Revolution was the first religious revolution of the present era or, in other words, the first major uprising against the mundane systems and the most modern form of uprising. In the process of the Islamic Revolution, a hegemonic discourse was formed which, with all its newness, rooted in the ancient tradition of Islam. In the revolutionary context, Islam was defined as a religion in which its politics and worshiping are integrated; its ethical rulings are political too; it also defined power in a synergistic relation with mystical religious knowledge. In this paper we consider the requirements of being and remaining revolutionist in the thinking of Imam Khomeini and the supreme leader of the revolution, which is loyalty and at the same time, emphasis on the dualism of republicanism and Islamism. In this essay, we will use these two basic elements in the Islamic Revolution and the emphasis of the founder of the Islamic Movement as a basis for discussion and describe the characteristics.
 

Abstract The political affair is a contradictory concept, and it is more controversial when it comes to the interaction between man and politics (political anthropology)! Hence, the present paper is an attempt to critique the conflicting relationships between the politics and political man and present a new look. In pursuit of this goal, the supply of a definition of politics and political human beings is inevitable in a way that makes it possible to explain the dangerous human being, the neuter human being and the active human being. The politics which does not make any sense without humanity, power, and government, after Hobbes's natural state of affairs and the social status of Rousseau, is approaching the Schmidty's ethics, but still it is not possible to speak of its consolidated future. The article insist upon this new point that a man who has disappointed from the past situations and in his desire for a contemporary ethical situation, has only a vague definition of its theoretical aspects, but this ambiguity has not prevented him from thinking about it.
 

Abstract Political justice along with concepts such as freedom, security and democracy has always been considered as one of the most concerns of the human community because of the status and history of political schools and religions, scholars and thinkers have expressed their views on the definition of justice and the way to it. Martyr Motahari is one of the justice-seeker thinkers who has expressed his views on this issue based on his religious and Islamic teachings. Therefore, the purpose of this study was to investigate political justice in his thoughts and has dealt with the position of political justice in the thoughts of Morteza Motahari and John Rawls. In this research, we found by a descriptive-analytic method that political justice is considered by these two thinkers in the context of social justice and principles such as freedom, democracy and practice of laws deriving from the true rights of human beings, as foundations Justice and social balance.

Abstract Reproduction of the concept of "Akhbari" as one of the main rivals of the discourse of the Islamic Revolution is a serious threat to it. Contrary to the discourse of the Islamic Revolution, the Akhbarians, by limiting the resources of deducing to the hadiths and opposing the use of reason and Ejtihad and consensus, would enter the limited realm of religious which will limit religion to individual affairs.
Therefore, in view of the minimalist attitude of the Akhbaris to religion, the political consequences of the reproduction of the thought of Akhbari can be examined in two areas: 1. In the field of political thought, the reproduction of Akhbari thought leads to the promotion of the idea of separation of religion from politics, the promotion of the idea of the closure of the Islamic state at the time of Imam’s absence, and the weakening of the position of the supreme leader and his authority. 2. In the field of political action, will undermine the acceptability of the Islamic system, the opposition to it and the unreliability of the government’s rules.
 

Abstract Assumed that the Velayat-e faqih’s theory of Shiite political thought has led to the construction of a political system for administration of the Islamic society, the question arises whether Sunni jurisprudence has also presented a particular theory of the political system or not. To state the matter differently, based on the theory of Velayat-e faqih and the accumulation and proportionality of Sunni perspectives in the field of governance and political system, is it possible to design and supply a political system in accordance with the requirements of the Sunni communities? This research, which has been prepared analytically, based on elements of consistency and similarity in Shiite and Sunni political jurisprudence, such as the necessity of the existence of a government, the requirement of executing sentences, council, allegiance, obedience to Ruler, ruling conditions, etc., which have been considered in Shiite and Sunni jurisprudence, it is possible to deduce a kind of convergence and conjunction in the theory of Velayat-e faqih, at least according to the viewpoints of some Sunni scholars and compare it with the views of the Shia jurisprudents.
 

Abstract In the instructions of all major religions, excommunication, terrorist acts and violence in the name of God have been considered to be heinous. Among the important characteristics of excommunicated groups, in addition to the heresy and excommunication in religion, is committing violence in society. Nowadays, excommunication and terrorism have involved two great divine religions. Excommunication and terrorism are causing insecurity and disorder in the world and most of these violent acts are committed by the name of God. Extremism and terrorism have a long history in the world. Especially in the contemporary era, they are at work throughout the Islamic world, terrorism and extremism have become one of the concerns of nations and governments in the world.
Study on the issue of terrorism in Islam and the way the Islamic Revolution deal with contemporary terrorist groups has a special inquiry importance. Accordingly, the question is, how was excommunication and terrorism created in Islam and how Islamic Revolution did respond to it in the contemporary era? Due to the importance of this issue and the existence of excommunication and heretic groups during the history of religions, these groups have exploited it and in the current era, they have been created for various reasons, for example, ISIL.  Excommunication has been exploited by leaders of some groups. This paper, using descriptive-analytical method and based on library resources and scribing of documents and resources, has investigated the background and historical factors; some findings of this article show that the issues of the excommunication and terrorism do not have a religious root; and the Islamic Revolution of Iran have confronted with the terrorist and excommunicated groups in the theoretical and practical field.

Abstract Analyzing and interpreting of Imam Khomeini's movement, as an authority and also a distinguished religious leader, is not possible in the realm of politics without understanding his intellectual foundations. The political-divine will, as his greatest writings in which the geometry of the state has drawn up, the result of many years of experience of his struggle with tyranny and colonialism on the one hand and also as a comprehensive and executive directive for a decade of formation of an Islamic state on the other, is a good measure for the explanation of his thought,. Accordingly, the purpose of this research is to identify and explain the effects of the components of the principles of Imam Khomeini's political thought on the victory of the Islamic Revolution, with an emphasis on his political-divine will.
In this paper, while investigating the political jurisprudence of Imam Khomeini, we will attempt by using a historical-analytical method, to explain the reasons for Imam Khomeini's success in establishing a new political system, with reference to his written works, and especially his political-divine will. The study of the most important elements in the political thought of Imam Khomeini shows that the evolution of his thoughts from a reformist thought to revolutionary thought, Ejtihad, as well as an effort to implement Shiite concepts on the government, has led to the cultivation of this thought and the formation of an Islamic government.