Islamic Revolution Research
Year:2018 | Volume:7 | Issue:25|Papers Count:10

Revolution is one of the most rare, attractive and complex phenomena in societies, whose explanation involves taking into account the various and diverse aspects involved in its emergence. For the moment, and with regard to the subject, we will only point to the cultural aspects of the Islamic Revolution. Basically, revolutions are occurred in a particular context and situation. Some forces have always acted as engines of revolution: awakening, political mobilization of the masses, social mobilization, delegitimizing of the former political order and designing of a legitimate and desirable order, establishment of a popular and revolutionary system, and revolutionary ideologies. In this research, we will study the importance of the Iranian revolution and compare it with the Arab countries with regard to the characteristics of the revolution, and ultimately the impact that the Iranian revolution has on the Islamic awakening and the importance of Shi'ism and leadership in the victory of the revolution. This paper, by using a descriptive-analytical method, seeks to answer these questions: What has been the main factor and characteristic of the Iranian Revolution, which has had a significant impact on the Arab revolution? And what are the similarities and differences between the Islamic Revolution of Iran and the Arab Revolution? The type of this research is a descriptive and analytic study and will analyze the discussion based on the characteristics of the revolution and the significance of the concept of the Iranian revolution and its effect on Islamic awakening. According to the nature and type of subject matter of the study, data collection has been carried out using various methods based on the library and the Internet method and the analysis of the findings has been done mainly by a qualitative analysis method

Particularism is a condition under which a state or an active entity in international law, in order to implement its values and pursue its goals, repeatedly and purposefully takes actions contrary to the general rules of international law. In this paper, while explaining the reasons for the emergence of legal particularism, have been studied the features such as repeated and systematic violations of international law, the emphasis on duality and sovereignty as particularistic behavioral attributes. The present paper, after addressing the above-mentioned methods, addresses the issue of the split of international law as a result of legal particularism and finally provides suggestions for policy makers of the Islamic Republic of Iran’ s state regarding this issue. It is imperative that national legal and diplomatic institutions, while gaining a proper understanding of legal particularism, play a proactive role in leading and directing the presentation of expert literature and the production of legal literature in this field.

The advent of the Islamic Revolution of Iran under the leadership of Imam Khomeini, led to some convergences and divergences all around the world, especially in the Islamic world. Convergence with the our revolution can be seen in influencing a significant part of the Ummah of Islam. Divergences are generally associated with the West and among Islamic countries with Wahhabi thinking. Sa’ id Haww is a contemporary Syrian scientist and one of the leaders of the Muslim Brotherhood of Syria who met with Imam Khomeini in the early days of the Revolution as one of the Brotherhood leaders and for the sake of congratulating the victory of the revolution to Imam, but over time, he became an opposition and took hostility to the revolution and its leader and has showed and risen in various ways, his opposition to the revolution and Shiite religion! The present study analyzes the reasons for changing his position and for this end, uses a descriptive-analytical method and intersection of historical propositions to analyze how Sa’ id Haww interacted with the Islamic Revolution and its leadership. This is for the first time that the interaction of the views of one Political-religious personality in the Islamic world in relation to the Islamic Revolution has been analyzed. In light of the results of this research, other differences and divergences among the Islamic Ummah are also getting known and traceable. By this research, it became clear that Sa’ id Haww's contradictory personality-which stems from the Salafist thought, Sufi factor and his cost-benefit confrontation-is the source of his opposition to the Islamic Revolution of Iran.

With the dawn of the Islamic Revolution of Iran and in the light of the teachings of Shiism and under the guidance of Imam Khomeini, an attempt was made to achieve democracy, and on this basis, it became a necessity to propose the theory for a policy orientation and several attempts were made to examine what democracy was. But many aspects of this issue are still ambiguous and require research. In the interim, the most important aspect of the debate is determining the relationship between democracy and indigenization and environmental requirements. The purpose of this research is to assess the relationship between the realization of the indigenous discourse of religious democracy and its impact on political development in the Islamic Republic of Iran. On the basis of this, it will be discussed that what differences the religious discourse has had distinctively from republicanism in its classical sense, which has been able to dominate our political culture. Because of the substantial role of religion in the discourse of religious democracy from the perspective of Imam Khomeini, how can its role to the development and political development be analyzed? The method of this research is analytical-explanatory. Considering that Islamic development means development of mankind and the achievement of the full human capabilities and improvement of the material and cultural, social and political environment as a universal concept and incorporating ethical, spiritual and material dimensions, hence, in religious democracy discourse, development is considered to be a purpose-oriented, value-based, and religious-humanitarian activity whose purpose is to increase the comfort and tranquility of human beings in all aspects of existence, so such a discourse can be the basis for political development in all its dimensions.

We can say that one of the most important issues in the field of political thought of Islam as well as the history of political thought in contemporary Iran is religious novelty-thinking and especially Shiite political jurisprudence in Iran. With the arrival of the new era in European history, a wave of modernism and freedom of thought in Iran, including the introduction of new political concepts and its effects on religious scholars was raised gradually. In such a situation, a range of scholars, especially the Shia jurisprudents in Iran, according to rationality laid in the new-emerging and Western ideas, reacted positively and sympathetically. The process can be mentioned as the beginning of religious novelty-thinking. The culmination of this process is the constitutional movement and the defense of some of the Shiite scholars such as Akhund Khorasani, Abdollah Mazandarani, Mirza Naeini and Sheikh Isma'il Mahalati. Their efforts to adapt Western thoughts with Islamic jurisprudence led to the presentation of a draft constitutional rule that was consistent with the principles of religious law. The present study, with a brief overview of the evolutionary process in the constitutional-seeking era, and the emphasis on the position of Sheikh Isma'il Mahallati, has sought to present an appropriate and, even though a limited, vision

The essential precondition for designing the "Islamic and Iranian Model of Progress" is the recognition of the Supreme Leader's intellectual system about it. However, previous studies have failed to provide a framework for understanding this intellectual system based on a comprehensive research program. This article, after examining different methods, has proposed a syncretic model of the "Lakatos strategic plan" and "Discourse theory" as a methodological model for studying and organizing Ayatollah Khamenei's thought as a documentary for the design of Islamic Iranian model of progress. Then, based on the model presented and by examining all the statements and prescriptions of the leader of the revolution from 1989 to 2017, has categorized the indices and major discourses of Islamic Iranian progress in with the appropriateness and interrelations between the three concepts of progress, Islam and Iran.

In this study, we plan based on the documents of the American Embassy-as one of the most important documents in the contemporary Iranian history-to study the negotiations between the outstanding members of the of Iran Freedom Movement, on the one hand, and Dr. Seyed Mohammad Beheshti, a member of the Tehran’ s Combatant Clergy Association and the secretary-general of the Islamic Republic of Iran Party, on the other hand, with the officials and staff of the US Embassy in Tehran in 1979 and 1980. By analyzing the contents of this section of the documents and comparing of these two with foreign policy discourses; it is obvious that the first group had an ideological approach and had focused on the axis of liberalism, democracy and human rights, which were derived from the nationalism and liberalism discourse in foreign policy – the discourse which had a upper hand in the reign of interim government. In a series of negotiations with the US embassy, they are seeking to win this government's support for Iran's domestic politics to defeat ideological rivals such as Marxism. However, Dr. Beheshti considers from a practical point of view the interests of the Islamic Revolution, national interests and realizes that the international environment on the fundamental principles of the revolution, namely, independence from the West and the East, reliance on internal forces and the lack of external affiliation, and at the same time, he emphasizes on a critical approach to the former US relations with Iran and the relative and gradual effort to address the potential tensions based on expediency and realization, which are placed in the framework of the sub-centric and expediential approach to revolutionized Islamic discourses.

In this qualitative study, which was prepared by the hermeneutic method, we tried to answer this question, “ what is the role of ulama in contemporary developments in Iranian society? ” The result was that; during the wars of Iran and Russia, the Qajars demanded the participation of ulama in war due to the despair of internal and external factors. The Ulema issued a fatwa for Jihad for eliminating the risk of foreigners dominating the Muslim community. People responded enthusiastically to the request and sincerely to their fatwa. But with the belief that these victories were to be recorded in the name of the ulama, the Qajar leaders retreated and signed the shameful treaties. However, the Ulema backed the people against the privileges of the Naseri age and by issuing the Fatwa, started the first contemporary social movement of Iran against domestic tyranny and foreign colonialism. This movements provided the basis for the Constitutional Revolution. The Ulema in the Constitutional Revolution, through a new reading and a new interpretation of religion, formalized constitutionalism to reduce the powers of the Shah. During the Pahlavi era, the Ulema stood against the making of a non-religious community by the Pahlavi kings, so some of them were killed, imprisoned and exiled. Finally, Imam Khomeini, was inspired by the tobacco movement, the Constitutional Revolution, forty-two revolt, and the elimination of the weakness of the political thought of the Ulema, by intruducing the Velayat-e Faqih thought, leading the ulama to the great revolution of Iran. In sum, ulama played a corrective role during the Qajar period. In a sociological reduction, they called the kings deputies of the imams, which meant that Shah's authority was reduced in the people's spiritual and intellectual status. But during the Pahlavi period, the Ulema assumed the role of the opposition of power by a theory of choosing the Shah, by a group of prominent scholars. This role ultimately culminated in the ulama political rule and leadership.

Justice is a strategic element that has always been of interest to scholars. It can be said that the inference of this concept and attention to the root of justice in all its parts have been the distinguishing feature of intellectual schools of scholars in different fields of science. These divisions are due to the type of worldview and anthropology. The purpose of this paper is to investigate political justice in the political thought of Ayatullah Javadi Amoli’ s political thought and John Rawls'. The findings of the research indicate that justice in the thought of Ayatullah Javadi Amoli is due to the multi-layered methodology, absolutism, and attention to the divine human being as the fact that whatever is otherwise is null and void and bringing with it a transcendental political justice, which declares of human progress in perfection. While political justice in the early and late John Rawls’ thought, due to the unilateralism of the methodology, relativism and mere attention to matter and the uniqueness of mankind see justice as fairness. Political justice in both Rawls is an instrument for approaching to profit and power.