ISLAMIC REVOLUTION STUDIES
Year:2012 | Volume:8 | Issue:27|Papers Count:10

In terms of purpose and cause Iranian Islamic revolution is a cultural revolution. Therefore implementation of its purposes and causes needs designing and implementing cultural relations model. With a glimpse at different approaches in cultural relations between individuals and state this article explains "interactional" cultural relations between individuals and state from Islamic viewpoint. According to this approach, cultural individual is considered as the builder of a cultural society and state however, cultural society and state create the ground for cultural development and evolution of the individual in return. Having studied some Quranic verses and holy prophet's cultural tradition, the author explains how the individual is addressed in cultural arena and his consequential priority in culture making process. Then he describes important responsibilities of cultural society and state in the individual's development and evolution from Islamic point of view.

Imam Khomeini's divine and monotheistic spirit and his spiritual-mystic mentality have had a complete influence on Islamic revolution's origination and survival and have become its dominant discourse. The current article investigates the impact of mysticism (according to Imam Khomeini's interpretation) on Islamic revolution and Islamic revolution's impact on mysticism and spirituality and a critical approach to mysticism and politics in some thinkers' opinions and new pseudo-mysticisms. The main focus of the article is the analysis of the relation and interaction between mysticism and Islamic revolution in order to demonstrate the fact that Imam Khomeini's mysticism has had a fundamental role in Islamic revolution epistemologically and sociologically and that Imam Khomeini's interpretation of mysticism is a comprehensive jihadi-epic and egalitarianistic one.

Due to people's profound relation with their leaders in Islamic republic of Iran, taking good example of society leaders specially religious leaders by people, created a very suitable ground for the victory and preservation of Iranian Islamic Revolution. Continuation of this valuable role needs serious and profound protection against threats and damages. After clarifying the concept of paradigm and the importance of paradigmic role from Quran's and masoomin's viewpoint, the author studies its pathology and identifies affairs like being tempted by this world, plural paradigms, penetration of opportunists, reconciliation, demagogy and lack of contemporary knowledge as factors destroying paradigms. To resolve this problem he suggests the belief in the value of being a paradigm, maintaining appropriate relation with people, belief in people's wisdom and firm confrontation of disturbing factors.

The current article tries to find an answer to this question: what relation is there between post-modernism discourse and Islamic revolution and the system which is born out of it? The hypothesis here is that both discourse with their exclusive reasoning and methods have challenged foundations and assumptions of modern development and renovation. The similarity in criticism and challenging the modern development model has caused these two discourse overlap. It should be taken into account that this article is not about to declare Islamic revolution and postmodernism as the same but the purpose of this article is to study the criticisms these two discourses have of the same enemy called modernism and more specifically modern development model.

This article initially investigates the historical grounds of modernity in west and then the bases of secular enlightenment in Iran and proves that this school is a product of colonialism and therefore has executed different strategies such as Islamic Protestantism or reformist Islam. Enlightenment discourse which is the core of this article is not the Islamic enlightenment that is born out of Islamic revolution but a westernist and anti-religious discourse which independently took advantage of "religious enlightenment" title after Islam's shining in the current age to attract the attention of younger generation who are thirsty for clear Islamic thoughts. The most important discussion in this article is the approach of this discourse facing the Islamic revolution and that it has taken the old policy of reformist Islam to transform original Islamic thoughts.

Inquiring about the transformation in the concept of terrorism forms the main purpose of this article. Along this, the hypothesis of this article is the numerous transformations that have occurred in the concept of terrorism.they are: 1- using religion as a tool 2- different organization structure 3- applying modern technologies and weapons of mass destruction 4- being paranational and independent from state support.

Discovering Imam Khomeini's thoughts and solutions for preserving Islamic system and its modeling will be the solution for current and future issues of Iran and the Islamic world. This article considers the production of social asset as a pre-assumption for the implementation of this cause and deems Islamic brotherhood as a social asset and the primary mechanism to preserve Islamic system in Imam Khomeini's thought. Therefore, it studies bases, purposes and mechanisms of the implementation of Islamic brotherhood. Practical impacts of Islamic brotherhood are narrowing the gap between governments and Muslim nations and convergence of the oppressed. Islamic brotherhood minimizes the costs of social and political actions and due to general sense of attachment it decreases the costs of management. Meanwhile, it forms an inordinate force against voracity of non-Muslim countries and global arrogant powers. The idea of this article is the similarity between Islamic brotherhood and humane brotherhood.

Epistemology is the starting point in supreme leader's viewpoint about freedom. It begins with this question: what are the origins of freedom? He believes in freedom as a necessary issue and among natural and basic human rights which is not granted by government but is a bounty from God. Having analyzed freedom in Islam, east and west and after three phases, he presents a definition for political freedom. In first phase, he puts emphasis on the fact that Islamic society should think about freedom independent from east and west and should not have an imitative thought. In second phase, he defines freedom in Islam as to be free from others but God. Finally having these two phases in mind, he defines political freedom as people's role and participation in political system.

Barriers hindering the implementation of global justice from Imam Khomeini's viewpoint have been studied in three sections: cultural, political and economic barriers. Individual-cultural section includes lack of individual personal justice, ignorance, separation of justice and spirituality and the mentality of yielding to oppression by nations, political section includes disproportionate distribution of power and separation of ethics and politics, economic section includes domination of capitalistic standards as barriers hindering the implementation of global justice. Solutions to achieve desirable global justice in Imam Khomeini's thought have been categorized in three sections; individual-cultural section (individual and social transformation), political section (adjustment of power) and economic section (spiritual growth along with material growth, fair distribution of wealth and economic independence).

This article tries to answer questions about limitations in amr bel-maroof and nahi anel-munkar, document of these limitations and the relationship between religious domain and legal domain of amr bel-maroof and nahi anel-munkar. In religious domain of amr bel-maroof and nahi anelmunkar, issues such as violating someone's privacy, inquisitiveness in other people's affairs, preventing a taboo with a taboo have been investigated. In legal domain of amr bel-maroof and nahi anel-munkar, discussions have been concentrated on the sanctions about privacy and legal institutions. Despite some superficial differences, religious and legal domains of amr bel-maroof and nahi anel-munkar are corresponding and complementary and includes different sectors such as Islamic codes, citizens' rights, public decency, familial affairs, social security and order, public sanitation, preserving public properties and protecting the environment.