ISLAMIC REVOLUTION STUDIES
Year:2008 | Volume:4 | Issue:12|Papers Count:8

In this article, regarding the tow important pole of religious flow in the constitutional area, seminary schools of Tehran and Najaf, also an important role of sheikh fazlullah Noori, through a theoretical and historical study have been illustrated that, unlike the historical murmur, Najaf religious scholars be agreed with sheikh fazlullah on theoretical issues like constitution, legislative council, legislation, equality and freedom. Their only dissension was about objective referents of council and constitution which resulted in some disagreements in regard to constitution between them.

One of the principle and foundational subjects of the Islamic political system is continuum leadership of the society which was given to the Infallibles (a) after the demise of the Messenger of Allah (s) and then, in the period of occultation, to the just governing jurist through, with the same amount of powers and responsibility, through general nomination. This has been termed absolute ruling of the jurist. The purpose behind this is the alleviation of obstacles in running a government and securing the interests of the Islamic society. This has been mentioned in the constitution of the Islamic Republic of Iran, especially after it was rewritten.The main purpose of the present article is to clarify the concept of the absolute ruling of the jurist in the constitution of the Islamic Republic of Iran and to examine the principles that are in relation to it. The conclusion taken is that the absolute governance means that he has the necessary governmental power in order to secure the interests of the nation.

In a primary view it looks impossible to integrate them with each other; because unlike politics which deals with power and using ones’ influence, ethic deals with acceptable behaviors and good qualities and virtues. Politicians follow their carnal interests and tend to expanse their power, while moral human instead tries to acquire virtues and release himself from carnal interests. But in a close look we consider that politic and ethic is not intrinsically irretraceable and this is possible by rethinking in their definitions. Therefore, the politics which formed on axis of ethic called “ethical politics”. Basis of such a politics are monotheism and resurrection day. In this way basic ethical values (including advocacy of justice, truth-seeking, keeping a pledge, loyalty, observing and … will be established in politic realm.

In this article after defining the political theology, we try to have a close scrutiny to the worldview of Imam Khomeini which based on Sadra transcendental philosophy. And this is the most important difference between he and other, jurisprudences. After that, regarding the Mahdism, we want to know how the new positive conception of imam Khomeini of Madism which is the combination of three theosophical, theological and political approach, could bring this doctrines to the political and social realms which finally resulted in Islamic revolution of Iran and producing of great Islamic civilization.

There are some Elements for Retrogradation and Dynamism of Islamic societies and each Scientist has referred to some them. From the viewpoints of imamkhomeini (ra) these elements can be internal and external. He refers to Muslims distancing from pure Islam, losing their nerves in facing up to west, schism between Muslims and Islamic stats and nationalism As to internal one, and unlike to some intellectuals, conspiracy of colonialism As to external one. Imam Khomeini, the grate reformer, believes that the most important solution to Muslims to release from this predicament is to awaken and to notice the element of this predicament and self confidence.

We must review the causes and backgrounds of social changes, including revolutions, in deferent epochs. By doing so, we can sure they become unforgettable. Consideration of causes and backgrounds of a revolution is one of the key elements in continuing the ideals of the revolution. These articles try to study the humanistic causes and backgrounds of the Islamic revolution of Iran. According to his point of view there are humanistic causes, individual and social, for revolution. We can refer to responsibility for realization of ideals of revolution, responsibility of each person in helping to develop the divine movements and role of leadership as Individual, and some cultural and political causes as social causes.

In this article the author referring to some widespread misgivings about Distribution of power in the system of Islamic republic of Iran, wants to answer this misgivings according to Distribution of power in constitution of Iran. These misgivings are categorized in four general sections. 1. People’s status in constitution 2. Status of leader of system. 3. Democratic principle of system. 4. Issue of power and expectancy of religious scholars. Then the author providing some theories about the issue of power, predicating to constitution and theories of key Islamic thinkers and some Islamic resources, answers to this misgivings.