نشریه پژوهش های انقلاب اسلامی
پیاپی 9 (تابستان 1393)

The current research is about to prove what theories teach us about the world can be useful for our country, Iran, and compliant with our identity and cultural teachings only if they are domesticated. In this respect, our viewpoint is based on moderation, virtues and compliance with Iranian-Islamic cultural identity and revolutionary values to build desirable knowledge.

As a set of divine teachings to guide humans, Islam with its special anthropological viewpoint lays down ethical rules and creates internal and external controls in Islamic society when faced with enemy in order to decrease and eliminate grounds for animosity by correcting enemie's motives and perspective and finally changing and correcting their behaviors and social interaction with respect to the grounds of animosity. Applying Islamic anthropology in the framework of laying down rules of leadership ethics in political disputes, this article discusses how leader of Islamic society should treat enemies and opposition who threaten the very existence of Islamic society from within.

A prominent field of Imam Khomeini's viewpoint that exerted a remarkable impact on his political behavior is his attention to quranic discussions and his one of a kind exclusive political interpretation. In this approach, quranic subjects are put into the heart of current events within internal system and international system to find comparatively appropriate quranic terms and concepts equivalent to external subjects in a sequential manner. In other words, it starts from etymology and continues to adaptation finally leading to a political behavior corresponding with quranic principles published in the form of interactive and conflicting concepts and terms. It also leads to a later stage to create principles.

Since domestication of security, defining indexes and compiling strategies for security in Iran requires a new look at Imam Khomeini's security school of thought, this article tries to study Imam Khomeini's viewpoints and ideas on security and investigate sources of security in his school of thought. Findings of this research indicate that sources of security in Imam Khomeini's security school of thought can be realized in two subjective and objective levels such that Islam is considered as basic source of security in Imam Khomeini's security school of thought. Objectively, Islamic republic as the idea of an Islamic state, institutions of government (welayat-e faqih, three branches of state and clergies) and people as social bases of Islam's political system are among security sources in Imam Khomeini's security school of thought.

Ayatollah Khamenei's discourse is derived from an interpretation of Islam, discourse of Islamic revolution and Imam Khomeini. Discourse in foreign policy has influenced sub-discourses, one of which is about relations with US. Applying discourse analysis as theoretic framework adopted from thinkers such as Laclau and Mouffe, authors of this article try to study Ayatollah Khamenei's stance about relations with US.

In this article, questionnaires were used to collect opinions of clergies in pilgrims travel groups, experts at Ayatollah Khamenei's representative office in Hajj and propagators (familiar with foreign languages) directly in connection with "Hajj and exportation of Islamic revolution". SPSS software was applied to analyze responses. First findings of the research have been precisely described in detail, therefore items of questionnaires, each relating to an opportunity, has been precisely studied and if needed, explanations have been offered. In second section, opportunities and background variables of research have been addressed to pave the way for more analyses of opportunities in this regard.

This article is about to answer what status and function did media have in the outset and continuation of developments in and how they are different? The current article tries to study how media influenced the delegalization of regime and related issues. Then the role of traditional media and its mechanism to influence the continuation of developments has been evaluated. On this basis, it seems that regarding the rearing role of traditional media, carried out by mosques and tekyes [religious centers usually with a large hall] as well as social and spiritual backbone in Islamic revolution compared to virtual media, which are unknown, media helped the revolution to continue after its victory; while in Egyptian uprising it did not serve the same cause and it has slowed down the momentum of the uprising.

Despite its importance and necessity, studying politicoideological currents of Hazarajat is a complex project with numerous constraints. Findings indicate that currents in Hazarajat in four historic periods are of great research value. First, revolutionary and freedom seeking currents which happened from the rule of Doost Mohammad Khan up to the rule of Shah Amanollah in Hazarajat but all failed. Second, nationalist leftist currents mainly formed in 1970s. Third, Islamist movements influenced by Islamic revolution of Iran and Imam Khomeini's thoughts that were formed during jihad against USSR and Marxist government. And fourth, Islamist-nationalist current of Wahdat [unity] party whose activities culminated following the victory of mujahedin.

Applying diffusion model, this article tries to provide an analysis of the influenced exerted by Islamic revolution of Iran on Turkey. In line with this, Turkey, as the destination and area of diffusion, has been studied in terms of adaptive and non-adaptive environment. Subject of diffusion namely Islamic revolution of Iran has been studied in different fields. Different types of diffusion have been explained as well. Finally having confirmed impacts of Islamic revolution of Iran on Turkey, it has been concluded that Islam's role in social and political arenas in Turkey will increase in the future.

Raising the question of how victory of Islamic revolution of Iran has influenced anti-Shiite violent actions in Pakistan and its growth, this article has proposed this hypothesis that incidents happening in Pakistan subsequent to the victory of Islamic revolution in Iran indicate that [global] arrogance decided to fight objectives of Islamic revolution and Shiite values in Pakistan through two pathways: first, building a rift between Shiites and Sunnis in Pakistan and widening sectarian disputes, second, conducting activities to hinder Iran's revolution from entering Pakistan.