ISLAMIC REVOLUTION STUDIES
Year:2008 | Volume:4 | Issue:14|Papers Count:10

Infallible Leaders and Muslim thinkers, Imam Khomeini regards politics as guiding human beings, protecting their interests, and ensuring their true felicity. On this basis, politics is both a public right and a public responsibility. Therefore, the enforcers of politics are in principle all members of society who participate in determining their destiny. The goal of politics is guiding individuals according to reason and justice through the path of human perfection so that they can achieve their true rights and real felicity.Accordingly, in Imam Khomeini's view, what form the basis of politics-i.e. being in the path of real felicity-are the basic principles of wisdom, freedom, identity and independence, seeking justice, spirituality, affection and fraternity, and holism.Based on his attitude towards universe, the status of human and the role relegated to him, the goals of politics aimed at by human beings, as well as humans' general perceptions, Imam Khomeini states various types of politics as follows: 1. Satanic politics 2. Animal or worldly politics3. Divine politics In Imam Khomeini's view, the religion is wholly the same as politics. In this view, the mixture of religion and politics is stressed on in its extreme form, i.e. the equality of religion and politics. The divine politics would lead to realization of just and humane government in the society by the prophets and their true followers, being far from telling lies, deceiving and cheating. Accordingly, in Imam Khomeini's view, all divine prophets were delegated the divine mission for realizing the just government; such a government is in essence [a religious] politics. Imam Khomeini himself presented such a government in the form of Islamic Republic, knowing nothing deserving except it.

In the present article, after stating the primary meaning of identity, we have tried to present a typology of identity in the sphere of social institutes (such as revolution). In this typology, three identities are defined and explained: institutional identity, continuation identity, destination identity; finally, we have tried to scrutinize the content of these three typologies in the sphere of identity of Islamic Revolution and prove that Imam Hussein's Ashura provides the content as well as the institutional and continuation identities of Islamic Revolution; the question of Mahdawiyat Waiting forms the destination identity of the Islamic Revolution.The results obtained from this research are as follows:1. The identity of Islamic Revolution is based on two content-historical pillars of Ashura and Waiting [for Imam Mahdi];2. The institutional and continuation identities of Islamic Revolution profits from Imam Hussein's Ashura, forming the destination identity;3. The Islamic Revolution is based on Mahdawiyat Waiting

One of the main lines of study in the sphere of "management of organizational behavior" is the leadership. In the literature of western management, there are many theories on the leadership. What is the focus of attention about the requirements of leadership in the Islamic domain has been derived from our beliefs, i.e. what is based on Qur'anic verses and the sayings of our infallible religious leaders. In this regard, Nahj al-Balagha is an Islamic source containing many exhortations and wise sayings on effective leadership addressed by Imam Ali to his generals. In the present study, the researchers have tried to study Imam Ali's words to obtain the theory of effective leadership in his view. Therefore, the research method in this article has been the qualitative strategy of data-based textual theory, resulting in creation of a theory. Thus, it is necessary to use the word "theory" in the title of the research.We know that Imam Ali's words are true and whatever is true needs no test. Therefore, researchers just state the theory in Imam Ali's words.

In the present article, the writer is attempting to prove the Shiite political culture as the main factor in awakening people during the Qajar period, emerged due to the proper instructions by religious scholars and their resisting Qajar dominion. The writer believes in a secondary and subordinate role for intelligentsia in this regard, holding that they generally made use of the opportunity engendered by religious scholars to westernize people's movement.

Iran and the Red and Black Colonialism" was the title of the article prepared and published by Shah's order and by his agents such as Abbas Huweyda and Dariush Humayun, pen-named Ahmad Rashidi Mutlaq on Dey 17, 1356 SH. It can be called a political suicide, since Shah's regime fell nearly 400 days after its publication. The present article aims at studying the writers, the goals and the consequences of that article to analyze it and disclose that shameful event.

The present article aims at a comparative study of two notions of government and expediency in two thinkers' view: Imam Khomeini and Allama Tabatabaie. Allama Tabatabaie analyzes these two nations in terms of the theory of arbitrary perceptions. He adduces the Quranic verses, knowing his own philosophical analysis as approved by the Holy Legislator.Imam Khomeini's analysis presented in a philosophical text is a rational one based on a rational and theoretical understanding of government and its relation to expediency; he analyzes and investigates some religious legal precepts and topics such as the jurist's authority (Walayat-e Faqih), jurist's absolute authority (Walayat-e Mutlaqiy-e Faqih) and expediency, presenting his religious legal view based on it.Therefore, Imam Khomeini explains Islamic government or jurist's authority and its jurisdiction based on this rational analysis, and Allama Tabatabaie-just as he gives priority to community over government in his philosophical analysis-analyzes Islamic precepts as addressed to the Islamic community and gives it priority over Islamic government. As for expediency, Imam Khomeini invests the experts with identifying it, and Allama Tabatabaie refers it to the public counsel and social thinking.Each of these thoughts, apart from some common points, enjoys peculiar capacities and features.

Since the Constitutional Movement, some intellectuals have posed two important objections for the presence of clerics in the sphere of the politics. Firstly, the main function of the clerics is the very understanding of religion and diffusing it; they have no function other than this and their entering the political scene would overshadow their main function. Secondly, when clerics are in power, they indulge in despotism. The present article criticizes such an approach, trying to defend the political nature of clerics and stressing on large numbers of democratic capacities among clerics by offering a novel theory.