فصلنامه رهیافت انقلاب اسلامی
پیاپی 25 (زمستان 1392)

This article deals with the behavioralism of ulsms in response to the secular policies of Pahlavi I. Many social behaviors of ulama in the first three decades of 20th century was directly under the influence of Reza Shah. Part of these behaviors occurred when he was in power and an important part of responses occurred after his fall in 1941. With the fall of Reza Shah and end of Reza Shah’s despotism, ulama like other forces in Iran had the opportunity to voice their protest. Therefore, from the second half of 1941 although Pahlavi II was determined as the Shah, the great response of ulama against the policies of the Pahlavi I occurred in this era.

In this article we try to prepare a good distinction between different branches of Salafists based on their opinion about Shia. At first we divided these movements according to their geographical locations. The writer believes that there are three main origins of the Salafi thinking. These regions are Indian subcontinent, Arabian Peninsula and Egypt. Then we discussed two main approaches of Salafists about engagement or confrontation with Shias. Those who believe in confrontation with Shias are divided into two groups. One of them consider Shia as Kufaar (disbelievers) and the other one consider them as polytheists (mushrikun) and not as a Kafir (disbeliever). In addition to theoretical approach this article will try to provide some practical samples of different groups of Salafis and their attitude against Shias.

Theory of religious democracy which is arised from intellectual system of the Islamic Republic's leaders are trying to create an appropriate relationship between democracy and religion. This approach to answer the questions of political system is common to Sunni political thinkers. In recent decades new reading of islam which can be articulated with democracy as well as reading such model of democracy (democracy as method).that can be articulated with islam, is clear in new sunni political discourse. This article seeks to compare the views of religious democracy in the Islamic republic leaders (Imam Khomeini(p.h). and the Supreme Leader). and Yusef al Qarzavy in three dimensions: theoretical foundations, principles and elements to establish religious democracy and the practical principles of religious democracy, and is trying to show common and distinguished points of religious democracy in their thoughts. The hypothesis is that there is some common sphere in theory and system of religious democracy so it is possible to make dialogue between shiaa and sunni approaches of religious democracy. This article shows that in theoretical foundations, common points of two approaches are more than practical mechanism of Islamic democracy.

The purpose of this study is a review and criticism of Habermas's theory about the relationship between political power and ideology in the Islamic Republic of Iran. According to Habermas, ideology is a way of systematically distorted communication, i.e, a form of communication that is distorted systematically by the power. In other words, ideology is a form of discourse that has become a media of dominance and it legitimizes the organized strength of the relationships. Habermas's theory is related to the system of liberal democratic capitalism of West that, its legitimacy is not God and popular. However, in the Islamic Republic of Iran, there is a Islamic Government, religious democracy and Velayat-e Faqih which is based on Islamic ideology and it has God's legitimacy and popular. Thus, Habermas's theory about the relationship between political power and ideology is related to the system of liberal democratic capitalism and does not quite fit with the political system in Iran. The research method in this study is analytical and descriptive.

The oil has been had the effective presence in political aspect of Iran from industrial discovery until know. The effect of oil is as much as in socialpolitical structure of Iran that the survey political history of Iran won’t be possible without considering that. The discovery of oil in Iran be done by western country and after that the western countries like to have this valuable material as they use many ways to keep it, Such as: the lure of government, repression, war, coup d'état and etc. A coup d'état of August 19th was the peak of intervention of some countries like England and America to preserve their oily sources in Iran. Mohammad Reza Pahlavi had returned to power by America and England. he preserved his political, economic and cultural dependency on these countries especially America until that's dominance. The oil was one of the most important reasons of Iran's importance for America. Iran and that's oil was really important for America as that tried to manage Iran's political problem with having authority in Pahlavi's state. That's result was Pahlavi's excessive dependency on America. Shah's dependency on America was very much as it yields to form the sense of anti-colonialism among Iranians and the emphasis of revolutionist on the independence of Iran from the dominance of foreign countries. This article has clarified the effect of oil on Pahlavi regime's dependency on America and that's fall through historical and explicative method.

One of the realms in Islamism which manifest and confirm grandeur and greatness of Islam appropriately and completely is investigation and recognition of Islamic civilization –as one of the basic and history making civilization-. Professor Motahari is among Islamists and intellectuals who have had special attitude and fascination towards Islamic civilization and its related subjects in the direction of opinionative defense of Islam. In this research it was tried to describe and analyze the aforesaid professor’s point of view about reasons and elements of weakness, backwardness and decline of civilization according to library-documentary approach. Performed investigations inference that he categorized the effective elements to two general internal and external branches (intra-civilization and extrocivilization). However, in presenting the subjects special attention and emphasize have been concentrated on intra elements and external elements have been referred briefly and concisely.

The 1979 revolution of Iran aroused a religion-centric state in Iran. This transformation brings the new conceptual framework in contemporary international relation. Constitute of religion-centric sate in domestic and international level had been shown opposite behavioral pattern in international society. In this regard religion-centric state involves two important concepts: imperialism (estekbar) and community (Umuh). These concept with respect of identity, represent of West as Others. In fact imperialism and community concepts challenged the dominant discourse in international relation. In this article with respect to constructivism theory and the role of ideational and cultural factor, the religion-centric state as producer of new concept in international relation had been analyzed.

Martyrdom and its rich culture direct a society and its noble people towards the path of perfection and pave the way for human being to free themselves from the chain and fetters of personal belongings and worldly affaires. Martyrdom affects a society in every influential aspect including political, social, and cultural as well as literary affaires, especially its poetry. During the Glorious Islamic Revolution in Iran, especially, in the period of the Holy Defense, the poetry depicted the purest scene of passionate people, and their sincere devotion and utmost fighting for achieving an honorable life with simple, eloquent and tangible expression. It also talked about the divine journey of those outstanding men who, for the sake of divine love, ascended from this mundane world to win the eternal life of the spiritual world. The present paper is about that part of the contemporary Persian poetry which tries to depict a particular part of the Iranian soldiers’ martyrdom. It can be stated that, in compare to the poetry in previous eras, the contemporary poetry, which is affected by the Islamic Revolution of Iran, is more tied up with religious concepts and it became more valued during the Holy Defense. Absolutely, describing the bloody incidents with the language of pen in the field of poetry is itself a laudable mission. This was the basis for the creation of poetic history.