فصلنامه مطالعات انقلاب اسلامی
پیاپی 68 (بهار 1401)

The issue of protection and duration of Shia communities has always been Imams and Shia leaders` concern. The current research, aiming to discover "strategies of political jurisprudence for the protection and duration of Shiite societies" from the perspective of Imam Khomeini through a descriptive-analytical method and library-based studies, is a new research. The model of government, having been derived from Imam Khomeini's jurisprudence and as an out-come of the practical experience and scientific heritage of the Shia community over many centuries, became a model for the protection and duration of the Shia community. In the shadow of the necessity of forming an Islamic government - based on the theory of faqih gaurdianship as the grand idea of ​​protection and continuity of the Shia society - they turned to designing various strategies, including uprising to form a religious government, transformation in ijtihad, identity legislation and system building, and gave an inspiring model for protection and duration of other Shia communities.

To survive in the world of ideas, a political thought must be stable and dynamic; The stability and dynamism of a political thought would be actualized only in the case that, in addition to the three layers of human existence in terms of formation, it can also challenge competing theories in the space of discourse, and this is not possible unless it is comprehensive in terms of formation. To prove this hypothesis, we use the analysis of political thought in two positions of thubut- on the anthropological model of transcendental wisdom - and ithbat - based on the discourse analysis method - and this model can be applied to Imam Khomeini's thought. In the end, we will see that contrary to the claimant of decline, Shiite political thought has experienced an evolutionary process, and this evolution reaches maturity in Imam Khomeini's political thought and enters the field of action and management of society.

Ttradition and modernity are among the issues that have created a fundamental challenge in the mental system of thinkers to design a form of government in the contemporary era. Imam Khomeini (r) as the founder of a new system, as well as intellectuals such as Mahdi Bazargan, the engineer, have claimed to analyze and interpret these two concepts. This research tries to answer the question: what kind of connection may be found between tradition and modernity in the thought of Imam Khomeini and national religious intellectuals? The study was performed through a comparative method. Findings indicates that the relationship between tradition and modernity in Imam Khomeini's political thought is the use of two concepts with a critical attitude towards modernity, in contrast to those such as Mahdi Bazargan, who tried to use Islam to prove the nature of modernity, by giving authenticity to the foundations and concepts of modernism.

After the separation of Azerbaijan from Iran and its coming under the tsarist and communist rule, Christianity and communism influenced the Azeri people; this influence showed itself after the independence of the 90s. This country, therefore, weakened the type and level of its interactions with Iran. The most important issue among these is to provide suitable solutions to create convergence between the two countries. So this article, using the theoretical framework of Spiegel's functional system and librarian method and semi-structured interviews and analyzing the factors of convergence between the two countries, tries to provide solutions for the convergence of scientific relations between them, and finally some solutions such as cooperation in universities and scientific centers, in the virtual and cyber field, in the field of technical and professional education, and in the education of students and science students have been offered.

Power is one of the key topics of political sciences and the ends of power distinguish the directions and approaches of power from each other. The Qur'an is also a healing prescription for the pains of humanity forever in history. The goals of political power from the perspective of the Holy Quran is the issue of this article. The method of analytical-inferential article and theoretical framework is a combination of Imam Khomeini's anthropology and the pillars of Farabi's political system. The findings of the research indicate that the goal of the transcendent power has worldly and otherworldly, material and spiritual, external and internal, individual, family and social dimensions and is based on chastity, courage, wisdom and justice, which shows its comprehensiveness. The goals of the non-transcendent power are categorized in three levels: one-dimensional, two-dimensional, and three-dimensional, which have simple, complex, and very complex situations and are exclusive to material affairs. The innovation of this article, in addition to the use of the native and Islamic theoretical framework, is the classification of the goals of transcendental and learned power based on the eight types of human beings.

After the end of the Cold War, the United States has gained the most influence as a great power in the Middle East, and for this reason, it has used various strategies for superiority over other regional and extra-regional rival powers, including Iran. Based on this, the main question of the article is that after the withdrawal of the United States from the JCPOA, What political and security strategies has this country adopted to protect its interests and security in the Middle East? The research method of the article is a descriptive and analytical method, and the purpose of the article is to determine America's security strategies in the region by examining America's behavior and actions. The general result of the article also shows that the US, after withdrawing from the JCPOA, has adopted aggressive and confrontational strategies in the field of security in the Middle East in order to ensure its interests and security in the region, which has fueled the increase of tension in the region.

"Strategic isolation" has been one of the most important challenges of the security doctrine of the Zionist regime since the establishment of this regime until now. In this regard, Israel is trying to achieve regional and global allies by formulating a strategy of alliance with great powers and peripheral alliance in order to maintain its survival. This issue has been pursued in the last two decades, focusing on the Arab countries of the Persian Gulf, including the United Arab Emirates, and has been operationalized in 2020 in the form of the "Ibrahim Agreement". This article deals with the main question of what was the foreign policy of the Zionist regime towards the United Arab Emirates and what effects do their relations have on the national security of the Islamic Republic of Iran? The findings of this research, which was carried out in a descriptive-explanatory way, show that Israel's foreign policy towards the UAE aims to promote cooperation at all levels and expand the strategic depth in the Persian Gulf region, balancing hard and soft against Iran, the insecurity of its surrounding environment and, consequently, the reduction of its national security factor are being followed.

The present research, focusing on the politics of the second Pahlavi party line from 1336 to 1357, seeks to answer the question: why and how did Mohammad Reza Pahlavi followed party line as a democratic tool for advancing his political goals and what results did he achieve in this regard? The findings of the research, which were collected in a descriptive-analytical way (method), indicate that the second Pahlavi with party politics, on the one hand, followed the training of obedient cadres and the development of party supervision over the pillars of people's lives, and finally the development of totalitarianism. And, on the other hand, with the forced participation of the masses in the political scene as well as the democratic show, it has sought to guarantee the legitimacy of the government. But the results of this policy not only did not strengthen the Pahlavi government, but accelerated its collapse.