فصلنامه مطالعات انقلاب اسلامی
پیاپی 9-10 (تابستان و پاییز 1386)

In this article, the author explains the ideology that ruled over the Pahlavi regime during the rule of Rida-Khan. He mentions the people who had effect in the theorization, explanation, and confirmation of this ideology as well as how it was practically applied and implemented in that time period. According to this, while examining the grounds that enabled Rida-Khan to come to power, the general principles of the ideology that ruled over that time period is also explained. Alongside this the various measures taken by the regime in order to implement this ideology are researched with the challenge between the religious and secular ideologies being mentioned. The political opinion of Shia scholars regarding this struggle is explained by concentrating on the opinions and political-social activities of the two great Shia scholars Ayatollah Sayyid Hassan Mudaras and Ayatollah Shaykh Abd al-Karim Ha’iri Yazdi.

An example of the problems that politicians are concern about is the issue of the legitimacy of governments. They are always trying to answer the questions: Why is it obligatory to obey governments? Where did governments obtain this right from? In order to answer these questions the author first explains the opinions of western scholars and then Islamic scholars, including Sunni and Shia scholars, in regards to the bases of legitimacy. Then he concludes that: 1. all of the answers given by western scholars about the issue of legitimacy are, in reality, answers to the issue of explaining the current system of authority. Therefore, they were unable to answer the question: Why must citizens (those in support and those in opposition) observe the laws of a government? 2. legitimacy does not mean acceptance, social contract, development, legality, public satisfaction, or public will; rather it means rightfulness. 3. A legal government is one who pursues its goals and ethical values and its leadership is in line with divine leadership. 4. The nature of a legal government in religious and irreligious ideologies is different in such a way that irreligious ideologies pay more attention to public acceptance. In the end, the author, after examining the bases of legitimation in western and Islamic political thought, concluded that the religious-democratic government suggested by Imam Khomeini (r) was a combination between acceptance and legitimacy.

One of the teachings and goals of the Islamic Revolution in Iran is creating unity and cooperation amongst Islamic countries. This has been seen in the Islamic Republic’s foreign policies after it has become solidified. But, this issue is faced with limitations and challenges. This research tries to show what effects the teachings of the Islamic Revolution has had on the convergence of Islamic countries, and how much value the teachings of the Islamic Revolution have on the convergence of Islamic countries, and what limitations and barriers these teachings practically have. The author, according to Joseph Nay’s new functionalism, examines the present opportunities in three fields: ideological and self-identifying attractions, progression, and the socialization of the elite along with the exchange of ideas. The existent limitations are also examined in three fields: limitations which cause political integration and convergence in the Islamic world, the misunderstanding intellectual and political values of the elite, and the presence of foreign players.

The author assumes, in this article, that there are serious and fundamental differences between western political science and Imam Khomeini’s (r) movement in regards to their bases, concepts, premise, and …. He believes that these differences and contradictions have resulted in Imam Khomeini’s (r) movement being distorted and its value being lessened in analyses written in the framework of western political science. Therefore, he is trying to answer the question that if the assumption is accepted, what effects do these differences and contradictions have in the analysis of Imam Khomeini’s (r) movement from the point of view of western political science? Why do these differences and contradictions cause an inability in western political science to analyze this movement? The author, in answering these questions, believes that these differences cause inability in three forms: 1. A misunderstanding of concepts and terms used in Imam Khomeini’s (r) movement. 2. An absence of the necessary tools to understand all of the dimensions of the movement. 3. Shortcomings present in the bases and principles of the subject-matter of western political science. This article, in order to prove the inability of western political science, describes these three forms. Instances of the shortcomings that exist in western opinions are given as examples of the inabilities in these three forms.

Salman Rushdie, the originally Indian, with British citizenship, wrote a 547 page book in 1988 titled Satanic Verses. This book was published in England. In this book Salman Rushdie tried, with a storybook narrative, to ridicule the Quran, the life of the Prophet of Islam, his close companions, and everything that is held holy in Islam. After this book was published there were widespread protests in Islamic countries, especially India and Pakistan, opposing it. But, none of these protests were covered as much as the verdict issued by Imam Khomeini (r). After Imam Khomeini received enough information from various aspects of the contents of the book and the publication of it, he announced his decisive position to the world in a short statement. This article will discuss the content of the book Satanic Verses and the various dimensions of Imam Khomeini’s (r) verdict.

In this article, the author briefly looks into the time period of Shahid Ayatollah Mudaras and researches his political and social activities in the Qajar and Pahlavi dynasties. The first part of the article mentions his activities during the constitutional in the form of fighting the oppression of the rulers, being chosen as the jurist (mujtahid) who observes the laws legislated by the parliament, fighting against the greed of foreigners, such as the Russian Ultimatum, the Anglo-Iranian Agreement of 1919, his efforts during the First World War, and his fighting against the greed of Rida-Khan, for instance his demand of a republic and a change in the kingdom. The second part is about his fighting against Rida-Khan’s anti-religious and illegal measures and Rida-Khan’s opposition to this grand scholar leading to his martyrdom.

In view of the increasing use of discourse theories, the author of the present article is trying to present the etymology and theories of discourse – evolved from linguistic discussions, especially those of the famous linguist, Saussure – and briefly point out the evolution course of it, especially in political sciences, investigating its content and mentioning the most important critiques on it. In addition, some of the important works written based on this theory have been mentioned here.

Considering the ruling systems of countries, any country has special theoretical bases on which the theoretical bases for laws of that country are specified, compiled, and approved by the scholars, elite, and leaders of the country. The constitution of the Islamic Republic of Iran also has functions which, in some cases, are unique and, in many cases, are similar to the legal functions of other countries. But, this constitution from the standpoint of theoretical bases is unique and new stemming from principles of Islamic ideologies and reflected in the opinions of the countries elite, including Imam Khomeini (r) and Shahid Ayatollah Beheshti (r). In this paper, some functions and then the theoretical bases for the constitution of the Islamic Republic of Iran in the opinions of these two scholars are researched.

Imam Khomeini (r) mentioned the theory of guardianship of the jurist while fighting against the Shah’s regime. He mentioned this theory as an Islamic political theory in order to establish a religious government. With the victory of the Islamic Revolution, the political system of Iran was compiled and implemented in the constitution in the form of an Islamic republic. The main issue of this research is to answer this question: Is the form of an Islamic republic in congruence with the theory of guardianship of the jurist? Are they in complete harmony with each other or are there contradictions amongst them? The author takes the position that there are not any contradictions between the concepts of guardianship of the jurist and Islamic republic. He considers the Islamic republic to be in complete harmony with the guardianship of the jurist. The author examines the most important principles of Imam Khomeini’s (r) government and uses his opinions about the terms ‘republic’ and ‘Islamic’ to prove his position.

One of the high goals of mankind, in which the reformers of the society are always after, is social justice. Therefore, the Ahl al-Bayt (a), under the title of being the righteous people of Allah observed the principle divine disposition and explained it. The reality of social justice and its pillars (government, leader, characters) as well as the effects and the results of social justices in the traditions is an issue which this article researches.