ماهنامه معرفت
سال نوزدهم شماره 6 (پیاپی 153، شهریور 1389)

Man´s emotions are rooted in his own nature. The secret behind the existence of some supplications is ascribed to the variety of states into which God´s servants get between now and then. Those who feel terrible fear are advised to say the "Supplication of the Fearful", so that their fear may not go to extremes. Besides, it is always necessary that one´s fear of God balances one´s hope in God. If man does not feel fear, he will not try to turn away from harmful things, and if his hope in God is in the extreme, he will not refrain from comitting sins. On the other hand, if man does not have hope in God, his hope for deliverence will be lost, which leads to his reluctance to think of deliverence. This is the reason why it is always necessary that man´s fear and hope should be moderate. Thus, the Qur´an states that one of the prophets´ duties is warning people. A precondition of the effect of prophets´ warning does not prepare the ground for anatural, psychological and spiritual state of fear and hope, and without such readiness, one´s access to deliverence and guidance will be impossible.

In spite of the special importance of the subject of humanities, due to the key role which this field of study plays in reviving the religio-national culture and in fostering technological advance, it has neither received due attention nor does it enjoy a good status in the universities in Iran. The present research attempts, through a theoretical analysis based on documentation, to investigate the condition of this subject in the light of thesupreme leader´s views. The result of the research shows that, according to the supreme leader´s view, the main challenges to the huminities in the universities in Iran are anti-religious and materialistic principles, western character, unconditioned acceptance of western models and products, ignoring the important status of the eletè, scholars and the institutes which are concerned with huminities activities. The research concludesthat in the view of the supreme leader the most effective ways of improving the present condition of the huminities are: extracting the principles of this field of study from religion, indigenousness, theorization, development of science, scientific innovations and giving special attention to the role of the eleté, scholars and the institutes concerned with huminities activities.

Foreign policy, like any kind ofpolicy, is directed towards the achievement of the bjectives prescribed by governments.

The series of events which occured after the ten-term presidential election in the Islamic Republic of Iran have been analysed in various theoretical ways; such as a confrontation between genuine Islam and ecletic Islam, opposition of the discourse of Islamic republic with that of Iranian republic, a gap between the first generation (of the Islamic Revolution) and the subsequent generations, and a conflict between the colour evolution and social movement. The use of the framework of social movement and colour revolutions is most common. The question which is raised here is: which one of these two has a scientific property? This paper examines two propositions - i.e. social movement and colour revolution - to see to which extent each of the two propositions corresponds with the happenings which occured after the ten-term election. Tothis end, the author discusses each one of these two views separately and then studies its relationship with the series of electoral events. The result of the research shows that what happened is neither a social movement nor a colour revolution, but a transcolour revolution.

Though the Green Rebels are composed of a number of groups, mercenaries and people of various inclinations, they, according to fiqhi precepts, represent three groups in terms of the offences and crimes they comitted: 1. insolent groups or political criminals 2. fighting, evil, trouble-makers 3. spies. The present essay explains how Islamic law treat the three groups supporting the so-called Green Movement which is responsible for the effences and chaos which occurred after the ten-term election.

We attempt in this discussion to examine the scientific and applied meaning of civic rights in the light of the view of Imam Ali (ai). So, our study of what Nahjul Balaghah means by civic rights concentrates on seven central points: the foundation of citizenship (the grounds of development of the idea of citizenship), the basic principles of citizenship (the basic principle of viewing citizenship and its rights and obligations), the content ofcitizenship (the relationship of obligations and advantages with rights and duties), the depth of citizentship (boundaries of the importance and role of citizenship in private and public realms), the type of citizenship (the kind of attitude towards people´s participation in political activities), the domain of citizenship (how open or closed would enjoyment of citizentship in a society be and what would its domain be?) and the ultimate aim ofcitizenship (depending on the aim which a political system and society seek for).To sum up, Imam Ali presents in Nahjul Balaghah a different view of citizenship from that adopted by democracy which emphasises on rights or the one adopted by authoritarianism which emphasises on duties.According to Imam, citizenship observes both right and duty on equal terms.

If the aim of history -which is a lesson for the mindful - is to cast light on dark and obscure corners to awaken a nation´s sleeping conciousness, it is researchers´ responsibility to do their best to achieve it. The Constitutional Movement is regarded as the first objective and practical step on the road to developing Iran. Usually a society or the elete´ have the most significant part in social changes. Among the important featuresof history is acquaintance with outstanding religious, political and social figures. Important political figures of various trends took part in the Constitutional Movement in Iran. The acquaintance with the characters and way of thinking of such figures has good effects; it helps us find the right path which leads to the good future of the Iranian nation.The present essay casts light on the role of Haj Aqa Norullah´s thought in parving the way of the victory of the Constitutional Movement in Isfahan and tries to explain his views about: dictatorship, colony, legal constitutional movement, secularism, freedom,. .. etc. His thoughts show that he was an idealistic and realistic scholar who had strong belief in a legal constitutional movement, opposing the idea of secularizing the Constitutional Movement in Iran, and he worked hard for three years to carry out Islamic law in Isfahan.