فصلنامه مطالعات انقلاب اسلامی
پیاپی 31 (زمستان 1391)

With a glimpse at ayatollah Khamenei's epistemological and humanological basis about his desired and ideal political system here called "righteous political system", this article tries to examine the origin and legality of such a system in such a thought using methodical research. Therefore regarding the subject of this article which belongs to the field of opinion studies, Skinner's authorial intent-oriented hermeneutics has been applied. On this basis, the primary hypothesis of this article claims that desired political system in ayatollah Khamenei's opinion has a public origin and relies on the inner faith of people under rule while its legality is dual (divine-public).

Islamic revolution achieved victory when people's tendency toward accepting colonialism had faded away. This event happened in a cultural atmosphere which was prepared by three contemporary Shiite revivers namely Imam Khomeini (welayate faqih) allame Amini (welayat) and allame Tabatabae (Quranic sciences). This circle along with the circle of taqrib [bringing Islamic denominations closer to each other] formed the main culture of Islamic revolution of Iran. From the viewpoint of cultural pathology of Islamic revolution, since 1990s extensive efforts have been conducted to eradicate allame Aminis, allame Tabatabae and Imam Khomeini's works by Islamic revolution's opponents. Islamic revolution of Iran moves in the right direction as long as it has not distanced from this rich cultural basis and it should add to its richness.

The thought of freedom in second and fourth wave of Islamic awakening has been influential to certain extent. In the constitutional movement, this influence was exerted in the form of systematizing this movement along with the "edalatkhane" movement. However, due to the impact and domination of western political philosophies, freedom has parted from justice and Islamic scriptures and followed a different path. Islamic revolution is located in the evolutionary process of the thought of freedom. This time the thought of freedom has led to religious democracy along with welayate faqih. More evolved than the constitutional movement, it created a kind of civil-religious system. This historical course especially since the last century up to the present time and from today to the horizon of new Islamic civilization reflects the transcendental and evolutionary direction. This article discusses the evolutionary pathway in the form of transcendental thought and its pathology under the western thought and civilization in the form of modernity thought.

Emphasizing modern science, power and politics, this article examines and analyzes factors leading to identity crisis in modern world. Then highlighting Foucault, Laclau and Moffett's theories, it will mention solutions to step out of crisis in science, power and politics. Later applying descriptive method, statements of Islamic revolution in science, power and politics will be examined and applying analytic method, their role in solving modern human's identity crisis will be clarified. Finally post-modernist's and Islamic revolution's solutions to address modern human's identity crisis will be compared.

Islamic revolution of Iran and its justice seeking, anti-domination and anti-arrogance discourse, has defied the existing international order and has challenged it from supra-theoretical, structural and foundational and norms viewpoint. At first step by clarifying and destroying, it tries to restructure the existing international order. From clarification aspect, it tries to depict this order as unnatural and delegalize it through describing and clarifying the unjust nature of the current state and the established system. In view of its revolutionary principles, Islamic republic of Iran tries to implement its practical model on global scale concerning its capacities and that of countries who seek the change in the current state.

By constructing new ideas and reviving many revolutionary concepts such as martyrdom-seeking, Imam Khomeini defined a new soft power which could topple Shah and his foreign agents. Applying the theory of constructivism about the construction of interests and power through other ideas and concepts such as "matter/meaning" and "self/other", this article tries to investigate the culture of martyrdom-seeking from Imam Khomeini's (PBUH) viewpoint in changing the concept of power from hard power to soft power. The research method applied here is descriptive-analytical.

Imam Khomeini believed in a prominent position and respect for religious authorities in victory of Islamic revolution's leadership and its success in mobilizing people in line with transcendental objectives of the movement. For this reason, he entered the leadership arena of the movement only after his authority was determined. During his leadership, he always sought their political participation and tried to invite them to the same direction in the path of Islamic revolution respecting them and making them aware of the situations. Although they possibly had different approach in finding the Islamic rulings for political issues and choosing level and type of fight, major authorities except Shariatmadari accepted Imam's invitation. They were in line with Imam Khomeini and Islamic revolution and contributed to revolution each to his own power and capability.

Components of soft power from Imam Khomeini's (PBUH) and ayatollah Khamenei's viewpoint such as faith in Islam and Shiite school, anti-enemy mentality, belief in participation of people and following welayate faqih are directly related to soft war of west. Using a questionnaire with 32 questions and applying descriptive-analysis this article has randomly benefitted from 79 professors of Tehran University in Faculties of management, political sciences and social sciences whom has been called by the supreme leader as the commanders of soft war. The results show that following welayate faqih is directly related to opposing the soft war with a significance level of 99 percent and strong correlation of 0.5. Influencing other components of Islamic Republic of Iran's soft power, it is the most important factor in opposing the soft war.

Benefitting from rules rooted in intellect and revelation, Islamic ethics can be a theoretically appropriate justification to analyze and extend the theory of constitutional law. Based on this theory constitutional law as fundamental laws and rules has been established on ethical values and the justification of fundamental rules does not merely rely on historical developments and political culture. Theoretical pattern for an ethical basis has been proposed for constitutional law based on systemic approach toward social sciences. It can enable nations to have dialogue and converge in this field as well as increase the possibility to put forth constitutional law theories for different cultures. It can also provide a standard to evaluate rules for constitutional law. This ethical basis is an achievement obtained following the victory of Islamic revolution of Iran. Islamic revolution of Iran considered the political structure of the system as an instrument to achieve ethical objectives.

Islamic republic of Iran's constitution like other countrie's constitutions is based on specific theoretical foundations which justifies and gives credit to its principles and contents. Since the constitution of Islamic republic of Iran is written based on Islam, this article tries to examine the theoretical foundations of the constitution based on Islamic theology. The most important of these teachings discussed here are religion's principles including the monotheism, the faith in the Prophet and Imams (peace be upon them), God's justice and the Day of Judgment which are completely stipulated In second principle of the constitution and have been mentioned in other principles.