Islamic Revolution Research
Year:2013 | Volume:2 | Issue:6|Papers Count:12

Since Steven Luke’s achievement of the theory of “radical power” has been possible through adopting the foundations of epistemology, ontology and human studies, therefore by finding these foundations and replacing them with religious foundations, this theory will be transformed into a new theory based on religious foundations. Based on religious foundations especially Imam Khomeini’s thought, applying coercion and force to make citizens accept a policy is unacceptable. Rather since the real power belongs to God, enforcement of the power is also by divine will.

Since the private face of government and state, based on principles and foundations of politics in its modern sense, is non-divine and satanic and is seriously against political ethics based on religious thought, it has been rejected and rebuked in Imam Khomeini’s ideas and thoughts. In practical politics Imam’s behavior also confirms the rejection of this face of state. Directly referring to Imam Khomeini’s thoughts as well as considering experts’ interpretive ideas, what can be said in this article is his belief in that religion and politics are the same. He believes so due to the comprehensiveness of religion of Islam and similar goals of religion and politics rejecting any political paradigm lacking ethical and religious considerations such as the private face of state. His concern to make politics religious in every aspect is also understandable and extractable this way.

Both in theory and in practice, Imam Khomeini established foundations of his political system on “welayate faqih” and drew the patterns of an Islamic state by political welayat of a comprehensive faqih. People’ s role and position also becomes meaningful within this framework. In Imam Khomeini’s thought people’s key and pivotal role is during the implementation of a state based on welayat; since without people and their request as well as their full participation, state will not be formed even if the ruler is someone such as Imam Ali (A).Analyzing the centrality of Imam Khomeini’s political thought i.e. jurisprudents’ political welayat during the age of 12th Imam’s occultation (May Allah hasten his reappearance) the current article explains people’s position in his thoughts.

At the beginning, this article briefly explains “revolution”, “types of revolution”, “Islamic revolution or revolutionary Islam? “ from martyr Mutahhari’s viewpoint considering his book “About Islamic Revolution”. Later, it covers “Islamic revolution of Iran” as the main subject of the article which is the last part of his book “A Brief Study of Islamic Movements in Recent Century”. About Islamic movement in Iran, martyr Mutahhari analyzes four topics; concept, goal, leadership and impediments of the movement (revolution) Out of different theories about causes and reasons behind the formation of Islamic revolution, martyr Mutahhari introduces religion and Islam as the main and important cause for the victory and continuation of Islamic revolution. If we put his theories within the framework of four causes (efficient cause, final cause, formal cause, material cause), martyr Mutahhari expresses all these four causes in the form of Islam and religion.

Political viability and the efforts to implement objectives of the political system are emphasized by Imam Khomeini (PBUH). About the political viability, he always emphasized the necessity to perform divine duties assigned to officials and different parts of the society.Dutifulness exerts a direct impact on political viability and components of its evaluation (goals, facilities and barriers). Although this theory applies positive points of other theories, the viability of Islamic system can’ t be assessed based on other competitive models such as citizens’ satisfaction, success and system theory. The level of political viability directly depends on the level of faith in and loyalty toward divine duties. The increase in political viability will prove the correctness of Islamic ideology to meet the needs of the society and strengthening beliefs and society’s more effort to perform divine duties.

Islamic revolution of Iran has become a starting point for Islamic awakening among Muslims throughout the world especially middle east region which has been expressed in the current revolutions in the Arab world. These revolutions have resulted in important transformations in the geometry of power in the region in favor of an Islamic middle east and it has necessary potential to continue these changes. This article tries to restudy the Islamic revolution and its current as well as probable future results on political geography of the region.

The primary concern of this article is to explore the reflections of Islamic revolution of Iran on Shiite political discourse in Lebanon. Therefore, applying Ernesto Laclau and Chantal Mouffe’s discourse methods as well as broadcast theory, we have tried to present an analytical model through the examination of which the main hypothesis of this article, that the Islamic revolution of Iran with its influence has made Lebanese Shiite more dynamic, more active and more revolutionary, can be covered. In order to prove the hypothesis, it was tried to study the pivot of the fight against global arrogance becoming hegemonic and the formation of the discourse of defense whose objective symbol is Hezbollah in Lebanon.

With a brief look at the history of Iran-Iraq relations and considering this fact that cultural relations and political relations should be differentiated, this article studies a theory that says the more cultural relations and as a result more social relations between two nations, the more political convergence among the states. Applying library method and hypothesis testing and inspired by Karl Deutsch’s theory, this article tries to find the impacts of cultural relations on political relations (case study of Iran and Iraq).

In the first section of the article, higher documents were studied and the desired objectives were identified and data were categorized and divided into 385 early codes. Desired objectives were collected and presented applying main theme categorization. The desired objectives are collected and presented in eight general fields. In the second section in which the evaluation of the desired objectives, qualitative and quantitative methods were applied. Fan Delphi, individual and collective (conference) were used to receive the comments by the authors. After the evaluation of the desired objectives by experts, these objectives were studied in 9 general fields through a questionnaire with 19 questions among more than 400 students of Tehran’s universities. For the first time three decades after revolution, the desired objectives of Islamic ma’ aref were extracted studying higher documents evaluated by experts and university students in two years of qualitative and quantitative research which is among the valuable findings of this article.

This article tries to explain the role of the religion of Islam and Islamic revolution in the formation of Iranian youth’s identity. The results of this article suggest that Iranian people are independent, free and intelligent and are very interested in their national and Islamic identity.To protect this identity against problems, Islamic rites should be revived, religion and religious teachings should be propagated in a good manner and youth should be provided with enough information about religious, cultural and political issues especially about the west’s efforts to distance people from their religious identity.