JOURNAL OF POLITICAL THOUGHT IN ISLAM
Year:2016 | Volume:2 | Issue:7 |Papers Count:6

Establishment of Peace and avoiding violence and war has been one of the significant concerns of international relations. Several international manifests and charters have been written and international organizations and institutions established for cooperation among states. The purpose of these measures is to harmonize interests of states and settle their differences peacefully. But what has been observed till date is increasing failure of this experience. Under current circumstances, we are witnessing a kind of structural violence among states stemming from the nature of distribution of power among them and their single approach to law. The discourse of Islamic Revolution as a counter-discourse of the dominant Western discourse in international relations has different theoretical principles for regulation of economic, political and cultural relations. Among them, the Principe of justice is one of the most innovative measures on whose basis the Islamic Revolution of Iran has tried to develop new theoretical foundations. The principle of justice, as a fundamental, absolute and overall good principle has been neglected in the international manifests and attempts for peace. The question that arises here is: how the structural justice discourse of the Islamic Revolution can establish international peace and stability? Structural justice lays emphasis on the lack of monopoly of power in international system. This requires establishment of a right-based balance. As a result, a system based on structural justice, is a network system with proportionate level of state powers that justly regulates the relations among states by using evolutionary and legislative justice and the outcome will be judged by the criterion of justice. In this system violence is not the legitimized and natural outcome of international structures and law and at the same time while its expanses is reduced it becomes exceptional.

Peacemaking has been a concern of all human societies. If the Clausewitz’s approach to war is set aside in international relations attitudes, one can claim that all intellectual approaches in academic, diplomatic and international attitudes to management of global system are looking for peacemaking. The dominant international problem-solving theories wants peace on the basis of their approaches, but by preserving the status quo of the structure in the geometry of global order. But critical theories, with different approaches, want to build a new world based on their own discursive dialectics. For instance, Marxist theories focus on class conflict, the feminist approaches are concerned about gender. The discourse of the Islamic Revolution of Iran has offered a new discourse in approach to peacebuilding, stemming from Islamic intellectual approaches. In this approach, and based on the specific Islamic epistemology, cosmology and anthropology, a new window is opened to a world free from violence. In fact, the Islamic Revolution of Iran has a critical theory for building this world a better place, considering the current world order and international system as unjust. Since all revolutionary theories are almost prescriptive. The peacemaking theory of the Islamic Revolution too has its specific prescriptions. The present research is an attempt in metatheory of Islamic Revolution in the international system and finally the prescriptions of this intellectual approach are described in this study. Islam considers the international system an arena of continuous struggle between good and evil, oppression and justice, arrogance and disinterestedness. But at the same time it maintains that finally man’s will can make the world a better place to live. A world based on sublime human values and cooperation among human beings based on common nature of all human beings in order to achieve that goal.

Despite the presence of several revivalist, reformist and revolutionary currents in the world of Islam, today the Salafi Takfiri ideology, particularly through its violent acts, has widely attracted the attentions. The spread of this movement in recent years has overshadowed the image of Islam in general and that of the Islamic Revolution of Iran in particular. Since one of the main strategies of the Islamic Revolution of Iran is peaceful export of the revolution to the world, attempts have been made in the present paper to answer the following question through descriptive –analytical method: what impacts have the extremist takfiri currents in the world of Islam left on the pacific image of the Islamic Revolution in the light of the slogan of export of the revolution? The hypothesis of this paper was studied based on the potential capacity created for the Islamic Revolution of Iran due to the measures of the takfiri currents and the findings indicate that lack of attribution of these currents to the Islamic Revolution of Iran and Iran’s emphasis on fight against the takfiri currents, underlines the attempts of the Islamic Revolution of Iran for establishment of peace, but the impacts of these currents on the perception of the genuine Islamic movements of export of the Islamic Revolution of Iran has created ambiguity and problems for the image and attempts of the Islamic Republic of Iran.

Nowadays there are groups that commit violent actions in the name of Islam. Therefore enemies of Islam try to introduce it as an ideology of war, violence and terror to world public opinion. So study of terror in muslim grand thinkers’ Viewpoint could be a good guidance to understanding the standpoint of Islam and accountability to doubts about this question. Since Imam Khomeini was a provider of the most modern and pragmatic version of Islam in recent years, knowledge about his viewpoint of terror could be vital and helpful in understanding the standpoint of Islam of this phenomenon. This article, via Analysis of statements and thoughts, discusses Imam Khomeini’s approach to terror, and tries to offer an answer to this question: What is Imam Khomeini’s Viewpoint of terror? This study shows that terror as a means to achieving for any purpose is condemned and rejected in Imam Khomeini’s thought, and nobody has right to exploit Islamic teachings for justification of own violent and terrorist actions.

In this article we examine the similarities and differences between the political thought of the Palestinian Islamic Resistance Movement, Hamas, and the political thought of the result of the Islamic Revolution in Iran, which now dominates the political system of the Islamic Republic of Iran is discussed. The aim of this study was to observe the distance and remoteness in or near these two Islamist According to the intellectual foundations of the Islamic world is their view of the political agenda. It also examines the capabilities and areas of understanding and cooperation between the Islamic Republic of Iran with Hamas and even the opposition parties do not cooperate. At the beginning of the study objectives, activities, principles of thought and of Hamas's organizational structure We have a fairly complete understanding of the Palestinian movement. Then, based on nine criteria and indicators Extracted from Islamic political thought in analyzing the similarities and differences of political thought Hamas will deal with the political thought of the Islamic Revolution.

A study of the record of colonial powers in the Islamic countries, particularly during the past two centuries, would quite acknowledge that the colonial powers have always capitalized on the grounds and capacities inside the world of Islam to weaken Islam and neutralized it potential capabilities. Their focus has been on creation of rift and intellectual division among religious schools of thought and currents within the world of Islam by recruiting opportunist figures or weak or religiously deviant persons to promote extremist and violent ideas. It has been one of the ploys of the arrogant front for spoiling the opportunities and engaging world of Islam in domestic wars, wasting their talents in contemporary world. Unfortunately, today, we witness the fruition of the polities of the enemies of Islam in their attempts to form extremist and violent groups such as Al-Qaeda and Daesh, in whose flames the world of Islam is burning and whose damages would harm the world of Islam and the Muslims for decades to come. The West, particularly the United States, after warnings given by theoreticians such as Francis Fukuyama and Samuel Huntington and the politicians who had the experience of the fall of Marxism and the Cold War, defined Islam and Islamic Fundamentalism as their main rival in the post-Communism, post-Cold War era. They were well aware of the grounds for Islamic awakening and revival of the latent power of Islam and hence spared no efforts to contain this dormant capacity in the world of Islam. Islamic Fundamentalism, as defined by the West both in Shiism and Sunnism according to Orientalists was defined as the “other” of the West. They argued, if this other is not managed, it will be the focal point of future wars for the protection of interests of the West. The hypothesis of the present paper is that the West, particularly the United States, tried to repel what they considered as the threat of the Islamic currents by helping the formation of Al-Qaeda ad Daesh and other extremist Islamic currents in the Islamic World to change the direction of Islamic movements from struggle against the West and Zionism to domestic wars within the world of Islam and also to spread extremism to boost intellectual divergence within the world of slam by fanning the flames of interreligious conflicts in order to transform the Islamic revivalist movement and return to Islam to its own anti-thesis.