ISLAMIC REVOLUTION STUDIES
Year:2011 | Volume:8 | Issue:24|Papers Count:10

In Islamic revolution of Iran, social forces have been one of the main pillars of survival and stability of the revolutionary regime. Religious origin and identity, unifying leadership and his singleness as well as a universal revolutionary cause can be some of major reasons.This effect can only be well studied when compared to social forces involved in another revolution such as French 1789 revolution, for unlike remarkable stability of Islamic Republic of Iran, French revolution could not reach stability and consolidation and disputes among different groups lasted for decades.

The current study investigates Imam Khomeini’s interview with foreign media and correspondents in 1979 performed in Najaf, Nofel Lo Shato and Qom. Regarding different interpretations of these interviews and questions that they may have arisen, the author, offering documents and necessary analysis, has tried to prove that not only these answers are not contrary to his theoretic and practical method of an Islamic state based on Welayate-Faqih, but it also indicates his prudence and political intelligence. While expressed honestly, his answers in these interviews have mobilized everyone to topple Shah’s regime, focusing on unity and avoiding controversial issues.

Introduction of political expedience following the establishment of Islamic Republic of Iran resulted in the transformation of Shiite political jurisprudence in some aspects. Having examined the position of expedience in Shiite political jurisprudence and regarding the possibility to perceive some of expediencies and inexpediencies as well as the scope of its instrumental viability to manage the society and reinforcement of religious regulations and teachings, we have tried to demonstrate its role to transform this science. Therefore, we have emphasized that regarding the role of expedience in issues like movement from limited to a broader perspective, the viability of political jurisprudence, making government regulations practical and expanding the scope of political jurisprudence issues, this principle has been able to transform this science. It is an original transformation because it is based on Ijtihad.

Following the victory of Islamic revolution and establishment a Shiite state at present, the issue of international relations has gained importance. Issues such as hegemonic system carried some premises to deal with the atmosphere in international system which became the origin of a new theory in a structured framework for international relations. Since the supreme leader has the final say in clarifying main policies, he has explained the methods to interact with international atmosphere. In other words, he has clarified our foreign policies. In this article, we try to perceive these viewpoints and their influence on Iran’s foreign policy

Revolution is an extraordinary phenomenon in the development trend of societies. Complexity, multi-dimentionality and multi-layerdness in concept and diversity in its origin, process and instance are among its features. Another feature is that there is no consensus and agreement over a specific and acceptable definition for all schools of thought and approaches.Reviewing these characteristics in this article, the author tries to achieve a comprehensive definition from educational point of view so that when they encounter definitions, students and researchers can have a primary and relatively clear image of the concept. Finally an image of revolution model will be presented from Marxist and Islamic viewpoint.

Following the victory of Islamic revolution, political system emerging out of it was based on Welayate-faqih in constitution. While revising the constitution, however, due to changes and conditions from 1979 to 1989, some points about Welayate-faqih such as his qualifications and characteristics, duties and authority, selection, ousting and resignation process were edited.Comparing the mentioned items in Islamic republic of Iran’s constitution prior and subsequent to the revision, the author concludes that the revisions made in welayate-faqih were necessary and inevitable due to the objective conditions in the society.

In this article, we have initially defined generation and offered a classification. We have briefly reviewed all researches conducted in Iran and abroad. In next part we will study the most prominent characteristics of the "Third Generation" and will try to offer solutions. Then, issues such as thought management based on the intellect, third generation’s political participation, religion’s duty to fill this gap and the role and effects of economic issues have been studied.

Up to 1980s, Muslims living in occupied lands –more than one million- have participated only in socialist and leftist parties. From this time on, we observe the emergence of Arab parties with nationalistic and tribal approach in occupied lands.As the Islamism wave intensified in the region as a result of the victory of Iranian Islamic revolution, Arabic political currents in Israel were influenced by Islamism discourse. With the emergence of disputes among them, however, the Islamist wing was then divided into two branches: north (conservative) and south (pragmatist). This study focuses on this Islamic current and its prospects which is unique to its kind.

The author believes leaders of the revolution, using the confusion of the army during the revolution and by their speeches, paved the way for the army to join people.Diplomatic ties between army commanders and revolutionary figures also changed the discourse of crisis resolution psychologically convincing the army commanders that the crisis can only be resolved through political discourse not through military violence.Martyrdom culture and martyrdom-seeking mentality rendered murders ineffective. Mourning ceremonies and 40th day (after death) ceremonies for each revolutionary person enabled political mobilization on a broader scale spreading it to other cities. Knowing this fact, army commanders restricted further bloodshed.

Islamophobia or negative irrational perceptions of Islam and Muslims is rooted in historical ups and downs, guided political approaches and distorted Western epistemological underpinnings. today in Europe, the Islamophobia approaches are categorized into two branches: 1. neo-conservatism and 2. liberal. The theory of the clash of civilizations turned out to be the theoretical basis for extremist neo-conservative approaches in Europe in such a way that some European authors created the "Eurabia" phenomenon and hence, without having any results, these acts have added to the extent of irrational feelings of Islamophobia in Europe. However, the liberal Islamophobia approach concentrated on "political Islam" and incorporated programs in its agenda to liberalize European Muslims. In this respect, the policy of "multiculturalism" turned into "monoculturalism" and "cultural homogenization".The secular ideological approach that has evolved as a social-historical structure in the Western ideological atmosphere is one of the most important reasons of Islamophobic tendencies in Europe. The Islamic teachings and Muslim cultural, social and political spheres are mixed with religious and moral foundations. In this respect, the secular Western approach should see political Islam as a "non-Western language" of politics.