Islamic Revolution Research
Year:2019 | Volume:8 | Issue:29|Papers Count:10

Since expediency extends far beyond the scope of the Shari'ah and within its scope, it is not limited to specific matters. In the Shari'ah there are provisions that are temporary and changeable due to their dependence on particular circumstances and requirements. The source of recognition for this type of expediency is the Prophet and the Imams of the Infallible and the Absolute, the Islamic Ruler or the Prophet, each taking into account Islam's materiality and its specific temporal and spatial conditions and by rejecting the principle of transgression, Issues Government Expediency Orders.

The Islamic Republic of Iran is a religious democratic system whose legitimacy is governed by divine will. The nature of this system requires that its constitution be influenced by the foundations of Islamic rule and that its legislation, which expresses the rules of social management, should flow through the Qur'an and Sunnah, and that competent people should be in charge of governing and governing the country in such a way that Islamic rulings in all matters of society. And the interaction between the people and the government. Based on this necessity, in this research, using descriptive-analytical method and referring to available library resources and documents and in accordance with the Islamic Republic of Iran Constitution inspired by Islam, to study the methods of monitoring and its application in the democratic system. Iran's religion At the same time, these practices monitor four types of practices, such as: intelligence monitoring, audit supervision, deductive supervision, and disciplinary supervision.

Presidential, parliamentary, and semi-presidential political systems are rooted in the sovereignty of the nation and the general will of the community and seek to prevent the concentration of power through the balance of power and the containment of power by the power. Although all of these systems are based on the will of the nation through elections, they differ in method and means. This descriptive-analytical study seeks to answer the question whether there is a possibility of a parliamentary system in the Islamic Republic of Iran. The findings of the study suggest that its realization is subject to obstacles of both nature and form. The essential difference is that the political system of Iran is based on religious teachings and the western political systems are based on humanistic attitudes.

What are the views and opinions of religious scholars and scholars regarding the nature of the Islamic system, based on what basis they have recognized the legitimacy of the government, what are the characteristics and conditions for the ruling ruler of Islam, and what conditions and conditions should be fulfilled in accordance with the arguments of the Islamic ruler. Qualifications are different. One of the most widespread of these views is to emphasize jurisprudent and mujtahid as one of the characteristics of the ruling and ruling ruler of Islam, which is referred to as "Velayat-e faqih"From the study of the jurisprudential opinions of the Sunni elders and jurisprudents such as Ibn Khaldun Maliki, Mawardi Shafei, Judge Abu Ali Haibali, Mir Seyyed Sharif Jorjani Shafei, Azd al-Din Eid Shafei, Ibn Quddah Hanbali, Abdol Malik Javeni Shafei, Ghazali Ash'ari Shafei, Ibn Hazam and Ibn Taymiyyah Hanbali and. . . we find The theory of velayat-e faqih (meaning the necessity of the jurisprudent and the mujtahid of the ruler and governor of the Islamic state) is accepted and even consensus (Sunni scholars). The point is worth considering

The Prophet Muhammad (peace be upon him) continued to invite the Muslims to his rightful invitation in the future, two exquisite gems which are quoted in the Fyrrhenian sources and referred to as the gracious tradition. In all his scientific, political and mystical lives, Imam Khomeini has also emphasized on these two essentials, and has recommended that he begin his will, which is the national guideline for the development, development and development of Iran. That is to say, now that the Islamic Revolution has passed the first forty years of its life as a wine, to be as smooth as wine to stay in Shi'ism. What is the significance of these two gems in Islam?

The most important impact of the Islamic Revolution on the revolutionary and militant people of the world was Islamization and its centralization in the struggle. Given America's view of Iran's empowerment in the Middle East, Iran's role in the region is seen as a major threat to US-Iran relations. The United States seeks to reduce Iran's power, resistance and political forces, while the Islamic Republic of Iran calls for any empowerment to achieve goals such as security, regional balance and stability. Exporting the Islamic Revolution outside of Iran's geographical territory did not match. After the victory of the Islamic Revolution, US presidents used various strategies to contain the revolution.

Politics has a reciprocal relationship with social life. One of the most important parties in this relationship are political elites and leaders who grow and operate not in a vacuum but in a real socio-political environment. Basically, social-political life as a concrete phenomenon shapes leaders' understanding of themselves and their surroundings. Here, politics is not an idealistic phenomenon, but a matter of concrete and empirical value. In this study, we examine this issue in relation to one of the most important political leaders of the twentieth century who founded an unprecedented religious system. In this context, we must examine how the social and political life of Imam Khomeini, as he really existed, had an impact on the formation of his political ideas and his political struggles and activities, both before and after the victory of the Islamic Revolution. We must also consider the importance of this issue in the political leadership of Imam Khomeini in contemporary Iranian history. Accordingly, the central question of this study is how has political life and political cognition shaped the political leadership of Imam Khomeini in contemporary Iran? Our main hypothetical answer to this question is that the political life of Imam Khomeini, through his position in his social and political existence, has shaped the main idea of Islamic State in the form of a supreme leader, whose only features and details are as a result of the shift in political power and establishment. The Islamic Republic's regime and its leadership have changed.

Among the issues and challenges of international relations are the foreign policy requirements of ethical principles; it is clear that the longest and longest relations in the time span are the relations of governments and the contracts between them, in fact, the commitment of governments to their obligations as ethical subjects. In the field of relations between countries is disputed. The main question in this research is based on the question whether it is possible to derogate from the ethics of foreign policy and, in other words, adhere to the commitments made in the treaties in order to safeguard and advance national interests. The findings of the research indicate that the policies implemented in this field are based on the thinking of the thinkers in applying the terms 'commitment' and 'benefit' in international relations.

With the formation of the Islamic system and during the eight years of sacred defense, new identity paradigms were blown into the soul of the Iranian nation that these new identity paradigms could be passed on to future generations and guarantee the dynamics and progress of the Islamic system; Based on historical records and ancient texts it can be shown that some of these ideas of identity are rooted in the Iranian past, due to the remains and emphasis of Greek and Armenian and Assyrian historians, Aryans, hard-working, hard-working, disciplined people, They were honest and honest.

One of the important achievements of the establishment of the Islamic Republic of Iran was the revival and highlighting of the role of Islamic religion in society and consequently the imposed war which can be studied and analyzed in the literature of the Islamic Revolution and especially in the sacred defense novels. The present study seeks to show how and with what approach did the holy defense novelists in the three decades of novelism approach the religious achievement of the Islamic Revolution? To what extent has the influence of the three pillars of Islam (beliefs, principles, and ethics) been on the works created? To answer these questions, ten sacred defense novels have been analyzed analytically, descriptively, and statistically from the years 2011 to 2011.