فصلنامه مطالعات انقلاب اسلامی
پیاپی 25 (تابستان 1390)

In this article, the distinctive nature of Islamic revolution is initially examined with regard to marxistic viewpoint about revolutions as the most prominent non-monotheistic revolution theory. Later, it has been tried to explain dynamicity of the Islamic revolution in its own intellectual and cultural context. This article concludes that belief in th Imam's ruling is one of the Islamic revolution's intellectual bases. This along with monotheistic nature of the revolution which separates it from other non-monotheistic revolutions has become a secret of Islamic revolution's sustenance.

Since the advent of "western development" paradigm whose dominant aspect has been adopting western humanistic that intellectual foundations toward development another paradigm challenged it. This paradigm considered it necessary to adopt Islamic teachings and domestic necessities inside Iranian society. Prevalence of "quasi western development" during Pahlavid dynasty led to the utilization of superficial aspects of west as an instrument to dependence, destruction of social structures and exploitation of Iran's resources. Based on this the formation of Iranian Islamic revolution challenging " development " and " quasi-development " is considered a turning point in introduction of " progress ", its evolving process and its transformation into a dominant paradigm. Along with the explanation of the challenge between these two paradigms in the age of Islamic Republic, an analysis has been presented regarding the prospects of their challenge in the future.

Bahaiiat's sect holds beliefs contrary to what other Islamic denominations believe specially about monotheism, prophecy and the Day of Judgment. They have gone to such extremes as prophecy and messenger-ship for their leaders. They also believe that Islam is an expired and extinct religion. They influence declined following their intellectual defeat from scholars in Qajar era and execution of Ali Mohammad Baab. However, after Mohammad Reza acceded to power and especially during s to s they achieved major positions in government and Pahlavi's court. Receiving support from colonial powers, they started anti-Islam activities using various methods. Cleric's and religious authorities’ role especially Ayatollah Boroojerdi and then Imam Khomeini, in intellectual and legal battle against this sect neutralized many of the joint objectives of the government and Bahais.

The description of constitutional science, still necessary to elaborate andidentify different aspects of constitutional revolution's history in order tolearn lessons from misleading and disastrous factors that practically rendered all sacrifices, braveries and martyrs fruitless. In this article we will discuss cleric's role as the most important factor in organizing Iranian society during the constitutional revolution. Clerics as an influential class in constitutional revolution and due to their independence from the ruling system had a positive and prominent status and their presence among all groups of people is an important factor in Iran's contemporary history which led to their companionship and cooperation with people in critical moments. With correct orientation, they could move along with people's needs and control their movements.

Since Jebhe Melli had still remained loyal during eventful cabinets of Jamshid Amoozgar and Jafar Sharif Emami, pathway i.e. parlimentaristical opposition in the frameworks of constitution and this was contrary to Imam Khomeini's leadership method and noncompliant with unstable and revolutionary atmosphere of the country, Jebhe Melli became doubtful and faced conflicting views among themselves. Two major currents were born out of it; one of them accompanied Imam Khomeini and the other accompanied Shah and opposed the revolution. This article examines this transformation.

The author tries to explain one of the most important issues regarding Islamic ruling system which is "identification and clarification of Islamic ruling system's objectives". Explaining the root of these objectives, he divides them into two categories; long term objectives and midterm objectives. Then he examines each of them. He finally concludes that although objectives of Islamic ruling system are theoretically separate, they are undetachably intertwined. In other words, all of them should be achieved together. This discussion not only represents the inherent distinction and independence of this type of system compared to other systems but it can also provide a guideline for government officials and contribute to the development and progress paradigms for a religious government.

This research is about to answer this question: what is the relationship between Islamic Republic of Iran's national interests and its transnational responsibilities. To answer this question and to elaborate his theory, having explained the solid reasons for Islam's global prophecy, the author introduces different approaches toward the subject of the research under the title of Islamic globalism. Then using two methods, these approaches have been examined and criticized based on Imam's viewpoints, Imam Khomeini's different and comprehensive approach in this regard has been explained and it has been explained that Imam Khomeini's political actions to clarify the relationship between national interests of Islamic system and its transnational responsibilities denies undermining or cancelling one side of this relation in favor of the other as some approaches do and claims a win-win relationship for these two fields of Islamic system's policies.

Religious democracy is a new impression of Islam which investigates political aspects of Islam as a comprehensive religion and highlights people's role in political issues of religious society. It leads to politicalsocial authority of Islam. It is also the only government model which combines religious legality and political legality. Islamic republic of Iran's constitution guarantees republicanism in the country's political system in various ways. The principle of the separation of legislative, executive and judiciary admits the pivotal role of people in the formation of the system and administration of country's issues based on people's votes in Islamic republic and has presented some provisions to restrict the power of governments, eradicate oppression, institutionalization of freedom, fighting the corruption and power abuse.

Currents claiming spirituality and spiritualism in international relations have moved in their theoretical path in such a way that either they have ignored the realities in international arena and materialistic structures or have ended up in an anti-epistemological realm. Therefore, to introduce an approach which admits meaning along with spirituality while not ignoring the capacities of the current structure, this article faces this question: How the revival of spiritualism through theorization can give prominence to local Iranian-Islamic approach and necessitate researches? Given this, the main claim is that after the start of criticizing materialistic foundations of main current's theories and paving the way for diversity and plurality, inferring positive and negative aspects of the dominant theoretical currents (intellectualism; British and critical) statements may be found which can reinforce the primary foundations for a new approach called "Iranian-Islamic". These foundations can be localized with an institutional aspect (the constitution) and personality aspect (Imam Khomeini's viewpoints).

Massive revolutions with ultra-national claims are political-social phenomena occurring within the global system challenging principles and norms that govern the international system by creating tremendous domestic transformations. They also claim that they offer a new order in international relations based on revolutionary values and ideologies. In contrast, foundations of international relations are based on conservatism and preserving the current status therefore it always tries to impose a kind of balance and similarity on the members of international system. Thus, any factor that changes and transforms basic standards of the current system or jeopardize them or cause imbalance and unconformity in international system will be considered as a saboteur and an anti-system element which will be confronted by the members of this system. This article analyzes how and why waves of anti-revolutionism against massive revolutions are formed in international system through the viewpoints of defensive realism.