نشریه پژوهش های انقلاب اسلامی
پیاپی 22 (پاییز 1396)

Cyber space is one of the most strategic issues of today's world and is considered the most challenging and up-to-date issue in the world. One of the strongest facets of virtual space is its impact on the political environment and, in particular, on the work of the government. On the other hand, one of the types of social-political gaps is the nation-state gap, which is of paramount importance today. Considering the exponential increase in the Internet using rate in Iran and the expansion of the use of cyberspace, along with increasing the provision of content in the political, social, cultural, economic areas, it is necessary to pay attention to its various dimensions and challenges. In this regard, the main question of the article is how did virtual space affect the gap of the nation-state in Iran between 2011 and 2017? The results of the research show that the hours of using or the time users spend in cyberspace can affect political trust and their mentality about political instability. The results of this study show that the use of cyberspace affects trust in institutions, and in particular trust in political actors, as well as the occurrence of some political instability. Therefore, cyberspace has affected the gap of the nation by influencing political trust and political instability.

One of the indicators of remaining revolutionary is the sensitivity to the enemy, which requires knowing the enemy and choosing how to deal with him. On the other hand, for the presentation of the native Islamic notion in dealing with the enemy, the Quranic analysis of how sensitivity is required - regarding the accuracy, comprehensiveness and universality of the verses - is essential. The present research aims at collecting, classifying and analyzing verses with the help of a libraryresearch of historical, interpretive, and anecdotal sources in order to find the degree of sensitivity of the revolutionary forces against the enemy from the point of view of the Holy Quran. Thus, by explaining the Quranic-literal of the concepts of sensitivity, revolutionary forces and the enemy, has said the degree of susceptibility to the enemy and mentioned it five levels in general: the recognition of the enemy and the objectives of hostility, the recognition of the grounds and the ways of hostility, the explicit explanation of positions, the adoption of preventive measures and the unilateral jihad against the enemy.

What can describe the nature of the liberal arts (the human sciences) or what it is, maybe in the closest and at the same time the most precise meaning of its adjective: that is, "human," which means that these sciences are essentially and fundamentally belong to human. "Human" is both the subject of these sciences and its scholar and researcher. On this basis, in this study, by examining the works of Imam Khomeini, we will test this hypothesis. In his thesis, humanities cannot be seen out of the cultural and religious ecosystem. This research and development ultimately lead us to the recognition that the purpose and mission of humanities in Imam Khomeini's thinking is to answer the issues and crises of the Islamic society. When Imam Khomeini talks about the Islamicization of liberal arts, he basically establishes the same localization of them with regard to the requirements of the Islamic Revolution.

One of the strategic versions of the Islamic Republic of Iran for a powerful and dynamic system is "the strength of the internal construction of national power", which is based on the experiences of the Islamic Revolution and religious teachings. This native approach to power means strengthening the cultural, political and economic foundations along with strengthening the organizational formation of the Islamic Republic of Iran. Considering the importance of the Islamic Republic of Iran’s power for achieving internal and external goals, the present article tries to answer the question using the analyticaldescriptive method. What is the conceptual meaning of the strength of the construction of the national power of the Islamic Republic of Iran? For this reason, after examining the key concepts of this strategic correction, we have used the theoretical framework of internal construction (internal, embedding and external array theory) to explain the strength of the internal fabric of the national power. The findings show that the strength of building power is based on: internal and national capacities of a national system; internal resistance to various external changes; the internal power of the nation; the determination and animus of the nation; the ideals of the Islamic Republic and the authority of all implicit and endogenous. The achievement of this power will be the material and spiritual development of Iranian society.

One of the most rudimentary principles of Islam is the principle of "peace". Muslims, from the beginning of Islam, have benefited from this principle in the development of Islam. After the Islamic Revolution, the Islamic Republic of Iran has also been developing its relations with other countries by accepting the principle of peace in the constitution. Some Islamic societies seek to reconcile with hostile countries with religion and the Islamic system, supposing that this principle applies to all enemies of the Islamic system. But traditionary, rational and objective evidence suggests that this principle applies only in cases where the enemies of the system are not in the wake of a war or conspiracy against the territorial integrity of the system, and in cases where the enemy is exposed to all existing weapons, such as the assassination of scientists and the types of sanctions Economic, social, political, etc., it does not apply. So the first principle against this kind of enemy is resistance and fight, not peace. The present study, by examining verses, narrations and some historical evidence, seeks to prove the priority of the principle of "resistance and struggle" against sanctions, relative to the principle of "peace" in confronting the hostile enemy.

Comparing the soft power of countries is one of the new issues in the policy of adaptation, which is effective in policy making and the reconstruction of national performance. The Islamic Revolution is one of the political phenomena that, with its occurrence, the second dimension of power - soft power – became obvious in the field of international politics. Since the Egyptian people's awakening and the January 25, 2011 revolution, are closely resembling in terms of the structure and nature of past regimes and the conditions, this paper seeks to examine the sources of soft power of these two revolutions. For this purpose, the authors using the comparative analysis method and the dual soft power model are going to answer the question; What are the cultural and political components of soft power of the Islamic Revolution of Iran (1979) and the Egyptian revolution (2011)? The article supposes that the sources of soft power of the Islamic Revolution are growing and, on the contrary, the cultural and political resources of power in the revolutionary process of Egypt are facing erosion. In order to compare the soft power trend in these two revolutions, efforts are being made to assess the prominence of power resources by presenting measurable indicators in both the cultural and political domains. To do this, by using a questionnaire and SPSS software, we try to consider quantitative data for each component and 28 indicators are considered for the twodimensional model of soft power. The findings show that the soft power of the Islamic Revolution is more than the Egyptian revolution, and national empowerment has been more successful for Iranian society in the cultural and political spheres.

The Islamic Republic of Iran carries and has rich and valuable cultural components and coordinates that are influenced by the sacred and transcendental teachings of Islam, and in particular the school of Imamate and chastity, and can demonstrate more active cultural diplomacy. The main question of the present article is that the cultural diplomacy of the Islamic Republic of Iran includes and carries what components? Which of the components is more important? The most important assumption is that the components of value-insight are the most important component of the cultural diplomacy of the Islamic Republic. The research methodology was descriptive, applied and analytical which,adding to interviewing the elites and experts, has also used extensive library and documentary research.
The result of the present study shows that the value-insight components have the highest degree of importance from the point of view of the experts and in comparison with other components and, of course, would be more successful, both in the present and in the future (2025).

The occurrence of the Islamic Revolution of Iran, apart from its internal influences, has been the hallmark of many popular movements and, consequently, political-social developments in the countries of West Asia and North Africa. In this context, a significant part of the recent developments in Yemen has been tied to the role and influence of the Ansarullah movement - as an impacted movement from the ideals of the Islamic Revolution. Considering the importance of recent developments in this country, the purpose of this study is to examine the conceptual and methodic impact of the Islamic Revolution of Iran on Ansarullah movement. The relation and interest of the leaders of the Ansarullah Movement to the Islamic Revolution, its ideals and teachings, as well as the dedication to the leaders of the Islamic Revolution, have been fundamental strategies of this movement, both in line with the concepts of the Islamic Revolution and the methods which has used. Accordingly, the main question of this article is that what the Ansarullah movement in Yemen has accepted conceptually and methodically from the Islamic Revolution of Iran? The findings of this paper show that the movement of Yemenish Zaidi Shiites, whose main appearance was Ansarullah, has accepted a direct impact from Islamic Revolution of Iran, its concepts and methods. Ansarullah, by using the principles of Islamic revolution, has been able to use the Islamic Revolution's new methods to adjust its desired structure and content to the Yemeni community and, in this regard, to take action and has made sense to its practice and action.

The pattern of proper management of the country has always been a concern for the authorities and executives of the country in the face of a wide cultural influx, unprecedented economic sanctions and various political conspiracies to all-rounder undermining of Islamic Iran. In such a situation, jihad management has been designed in the spiritual system of the Supreme Leader as a desirable managerial model for the Islamic system, a model that has the capabilities necessary to fulfill the goals and ideals of the Islamic Revolution and has the ability to and has the values we expect from an efficient Islamic management system. Accordingly, one of the important issues is what the jihadist executives’ competencies are. The present research seeks to measure the suitability of jihadist executives based on the statements of Imam and the Supreme Leader. The method of qualitative analysis of thematic analysis and MAXQDA software is used to analyze the statements. The result of the study was 363 codes, 84 descriptive themes, 38 organizing themes and 4 general themes. The quadratic themes of the study consisted of religious-belief qualities with 4 organizing themes, individual moral-revolutionary competencies with 8 organizing themes, interpersonal-ethical-revolutionary competencies with 8 organizing themes and management competencies with 18 organizing themes.

The burden of high political, economic and social costs of corruption over the last few decades has made the fight against corruption a priority for many countries. Economic disadvantages are the major obstacles to the establishment of the political and governmental system of Islam and repeated difficulties and sufferings that, whenever it appears, threaten the realization of "justice" and also it is considered the pest and danger in the path to growth in all aspects of political management and the legal system of the Islamic system. In examining the reasons and philosophy of the Islamic Revolution, the ideas of Imam Khomaini and the Supreme Leader have been considered as one of the most important principles in the fight against economic corruption. The importance of combating economic corruption is so great that the Supreme Leader in the year 2002 issued a decree of eight articles in the fight against economic corruption, and even on the basis of that, headquarters for fight against economic corruption was formed. The present study uses a descriptive-analytical method to investigate the role of specialized governing institutions in combating economic corruption in terms of the philosophy of the Islamic Revolution. The findings of this research show that the most important causes of economic corruption in the country are included: the diversity of specialized institutions of struggle against corruptions, rentier and petroleum economics, the lack of effective political will in some state institutions, the lack of participation of specialized civil societies in the fight against corruption, the weakness of the rule of law and obscure regulation, government interference in the economy and the large government, lack of scientific dealing with corruption, lack of financial transparency in the electoral system and, most importantly, the lack of strict implementation of the eight articles of the Supreme Leader on combating corruption so it is necessary to reform the norms (laws), structures (establishment of the anticorruption organization) and organizational behaviors, the efficiency and effectiveness of the governing bodies, by transforming the establishment of the National Transparency Institute or the institution of combating economic corruption into economic and financial transparency with correction of the institutional structures of the anti-corruption sovereignty.