نشریه معرفت سیاسی
سال دوازدهم شماره 2 (پیاپی 24، پاییز و زمستان 1399)

The Second Phase of the Revolution Statement is a charter addressed to the people of Iran, especially the youth, which can open a new chapter in the life of the Islamic Republic of Iran. One of the central issues emphasized by the Supreme Leader in this statement is the theory of the revolutionary system. Since in the current political literature, revolution is synonymous with "transformation and violence" and the concept of system inherently requires "stability and rationality", it is claimed that the combination of these two words in the concept of revolutionary system is a contradictory combination. Therefore, formulating the theory of the revolutionary system requires resolving the contradiction between the revolutionary spirit and the order and stability of the socio-political structures of the system. This will be achieved when, based on the theoretical foundations of the theory of the revolutionary system, a logical comparison is made between the concepts of "system" and "revolution". Using a descriptive-analytical method this paper assumed views on the conceptual relationship between the system and the revolution to discover what the Supreme Leader means by this phrase. The results showed that from Imam Khamenei's point of view, there is no paradox and sameness between these two words; rather, these two phenomena have a kind of coexistence, interaction, and relation of the same as the relation of soul and body to each other, which both have realized the meaning of becoming.

The Holy Quran as one of the main sources of Islamic political system and freedom has a high status in the Islamic thought. To carry out desirable political activities, in political freedom, individuals, groups, and organizations are freed from the oppressive imposition of the ruling power and external socio-political obstacles. The goal of getting rid of inner tyranny, achieving freedom and enjoying civil rights in this attitude, is to bring human beings to happiness. Using a descriptive-analytical method and focusing on the interpretation of the Quranic verses, this article examines the criteria of political freedom. Considering the necessity of disciplining political freedom as a divine gift, criteria such as observing the rules of Shari'a, taking responsibility, preventing the spread of seditionist views, respecting the rights of others, observing rational rules and observing the interests and dignity of the Islamic society govern the issue of political freedom.

Mirza Na'ini has used the words "tyranny" and "religious tyranny" in several cases in his important treatise Tanbih al-Ummah. Looking for his point of view, some commentators of his book have somehow adapted the meaning of these two words to the political rule of the jurists. Using a historical approach and analytical method, this article critically examines this interpretation. The results indicate that the general and main meaning of the word "tyranny" is independence and monopoly. Since independence and monopoly are considered in relation to something, the specific meaning of tyranny has been numerous and floating. It seems that the word "tyranny" from the point of view of Na'ini means "oppression of the inferior", as in his view "religious tyranny" means "the authority of corrupt and worldly religious scholars". Accordingly, the governance of a qualified jurist in which justice is one of his necessary and main conditions is very different from these two concepts. On the other hand, the term "absoluteness" in the theory of "Absolute Guardianship of the Jurist" refers to the extent of the authority of the ruling jurisprudent within the framework of the Shari'a to ensure the interests of the people as well as the precedence of the more important sentence over the important ones in case of conflict. As a result, this term is fundamentally different from the concept that Na'ini intended from the two terms "tyranny" and "religious tyranny."

The realization of the Islamic Revolution under the leadership of the famous Shiite jurist i.e., Imam Khomeini, has led to the expansion of the knowledge of jurisprudence in all areas, including international relations. Using the words of jurisprudence and international relations, jurisprudence of international relations has similarities with the to two categories of jurisprudential and international knowledge. Using a descriptive-analytical method, this study seeks to discover the relationship between jurisprudential knowledge of international relations with homogeneous jurisprudential and international knowledge. The findings show that, the knowledge of jurisprudence of international relations is different from similar jurisprudential and international knowledge due to differences in sources, goals, methods, tools and scope of operation.

The infrastructure of political behavior stems from the insights, inclinations, and knowledge of individuals. This paper covers only the knowledge. The relationship between knowledge and political behavior can be pursued from two approaches, one is political culture and human knowledge of political concepts; and the other, the influence of political perception and type of political attitude on the political action of individuals. This study seeks to investigate the impact of knowledge on the political behavior of Imam Khomeini. The findings show that the Imam's scientific comprehensiveness in various fields, with his different approach to the Western and Eastern knowledge, has caused Imam Khomeini's political behavior to benefit from two indicators of transcendence and political rationality. Some of the components of Imam Khomeini's behavioral system include observing dignity when facing political currents, recognizing the nature of currents, recognizing the enemy, and applying measures and strategies to overcome the political crises. Imam Khomeini seeks to create innovative mental ideas for political currents based on these components to bring their actions closer to the strategies of the Islamic Republic of Iran.

Discovering the components affecting the development and deepening of the geopolitical axis of resistance is of great importance. This can be achieved by identifying indicators of resistance in the thought of the leaders of Islamic movements. The purpose of this study is to identify the indicators of Islamic resistance from the perspective of Seyed Abdul Malik Al-Houthi and their impact on the geopolitics of the resistance. The research method of the article is mixed with a qualitative and quantitative approach. In the qualitative part, content analysis method has been used to identify the indicators and in the quantitative part, the data were obtained based on the questionnaire. Quantitative data were analyzed using Pearson correlation coefficient and Regression test. According to the research findings, six main themes, namely "spirituality and political Islam", "religious democracy", "independence", "defense-military capability", "Islamic unity" and "regional influence" are among the most important indicators of Islamic resistance in thought of Seyed Abdul Malik Al-Houthi. Each of the indicators has influenced the geopolitics of the resistance axis. The results showed that there is a positive and significant relationship between the key indicators of Yemeni Islamic resistance and the geopolitical axis of resistance. That is, by deepening, developing and strengthening the indicators of Islamic resistance, the scope and power of geopolitical influence of the resistance axis is increased.