نشریه پژوهش های انقلاب اسلامی
پیاپی 20 (بهار 1396)

Inferring the theoretical framework of explaining the Islamic revolution from Islamic sources and thoughts has always been in progress since the revolution, but there has been a dispersed scientific emergence. Considering the high status of the holy Quran in Islamic thought, one of the major areas of these studies is to search the Quran for a theoretical framework or new theory that has the authority to explain the great changes of the Islamic Revolution of Iran. In this regard and in this study, considering the outstanding role of the concept of "Hezbollah" (the party of Allah) in the discourse of the Islamic Revolution, Sura Al-Mujadila has been chosen to explain the Quran of the Islamic Revolution. This is the only Quranic Surah that explicitly spoke to Hezbollah and “hezbosatan” (the party of Satan) and provided a good base to study the confrontation between the two parties. In the Sura Al-Mojadila, a key behavior of the Satan party is introduced below the concept of "Mahadeh", which is opposing to the rule of God and the Prophet of Islam (PBUH). Hezbollah reacts to this disgusting attitude and there is another notion that Hezbollah's overthrow of Satan party. From the expression of the sura Al-Mujadila, it can be seen that the time of Hezbollah's ultimate conquest of the Satan party is at the same time as the advent of Imam Mahdi. This important reception links the adventure of bipartisan confrontation in the pre-emergence era. The study of Imam Khomeini's thought shows that these Quranic perceptions are in line with his intellectual framework. The match between the Islamic Revolution and Imam Khomeini's Hezbollah and Hezbosatan perception is a proof of his belief in the present bipartisan clash and the victory of Hezbollah. Therefore, it is possible to refer to this Sura and the "Mahadeh" as the basis for a spectacular theoretical explanation of the Islamic revolution.

With the victory of the Islamic Revolution in Iran, we are witnessing the formation of a structure of the legal and governmental system that is based on Islamic principles and laws and is a paradigm that shapes the rights of the nation based on religious values. The constitution, as the most important legal document of each country, which forms the framework of the legal system of society, is the manifestation of such rights and values. With regard to human dignity, the constitution recognizes the various rights of the nation (civil, political, cultural, economic and social) and given the basis of these rights, it can be considered the Islamic human rights as a theorized model on the basis of Islamic values. This article asks the question of “how the status and type of explanation of the rights of the nation (human rights) in the constitution are explained?” In the hypothesis, it believes that the constitution, with an emphasis on human dignity and the rights of the nation as a divine-human assurance, is a particular pattern from the point of view of Islam. This article by a descriptive-analytical method, in the first section examines the main concepts such as human rights and human dignity. Then it addresses the dimensions of the attention of the Islamic Republic of Iran's constitution to human rights and its implications.

In the last two decades of the Pahlavi regime, Iran witnessed a struggle between two discourses of Pahlavism and revolutionary Islam. The opposition between these two discourses had some roots. One of the factors contributing to the controversy over the discourses was the press, in particular the two institutes of Ettelaat and Keyhan. The two institutes formed the largest media network in Iran and covered a large audience. The main question of the research is, why with regard to propaganda of the ideas of the ruling discourse by the two institutes, did political Islam discourse become the dominant discourse of society? In other words, how did the press of the period as a part of the modernist discourse of the state lead to the emergence, growth and expansion of the revolutionary Shiite ideology? According to the results of the study, the massive propaganda of the White Revolution and the suppression of the opposition's criticisms in this regard, and even their insult and destruction, led to the spread of anti-royal ideas in the political discourse of Islam; the prevalence of Westernization led to the advent of anti-imperialist policies through rival discourse, and Islam was introduced as an antiimperialist ideology; the adoption and propaganda of conventionalism, mainly associated with the malediction of the sacred believes of society, prompted the dissemination of this idea by the beholders of Islamic discourse that politics and religion are both indivisible and indivisible; the efforts of the press to misuse of the religion by highlighting its intercessionism, lamenting, and catastrophic aspects strengthened martyrity and anti-oppressive readings of religion and religious patterns in the political discourse of Islam, as Imam Hussein's insurrection was interpreted to gain power and change the government.

Achieving justice has always been one of the long-lasting hopes of mankind. The basis for the present study is, on the one hand, different perspectives on the meaning, position and method of establishing and implementing justice by government and, on the one hand, the scope of the issue of justice in the constitution of the Islamic Republic of Iran and Nahj al-Balagha and the implications of the theoretical frameworks and the governmental methods of these two sources. This article seeks to answer the question of the commonality of these two valuable texts about the goals of justice in the government and believes that both have the same view about justice and methods of finding it out. In this regard, while briefly analyzing the position, meaning and scope of justice, the comparative study of these two sources in the field of justice in various areas of government, has come to the conclusion that both see justice as one of the objectives of the government and both have a meaningful link and a similar look. Considering these qualities individually in three areas of political, social and economic justice, can be measured as the findings and innovations of the present research. Details of these three areas are: political justice, such as: meritocracy, the defense of the rights of all Muslims, denial of domination-taking and domination-accepting; social justice, such as: human dignity, freedom of expression and beliefs and equality if human beings, including men and women, Muslims and nonMuslims, and different ethnic groups in the enjoyment of their rights; Economic justice, such as: equal enjoyment of human beings from public property, equal distribution of facilities throughout the Islamic country.

The 2025 vision document, aimed at bringing the Islamic Republic of Iran to the first economic, scientific and technological power in the region with Islamic and revolutionary identity, inspirational to the Islamic world and having a constructive and effective interaction in international relations was designed in 2005. The objectives of this research can be explained in two directions: future-research and orientation-research. The goals of its futureresearch are to study the requirements and necessities of changes in Iranian lifestyle in order to better meet the development goals of the Vision 2025 from the viewpoint of the elites which is done by the Delphi method. In the orientation-research dimension, the requirements for changing lifestyle of Iranians with the indicators and assumptions designed by the researcher in the form of a Likert scale and a questionnaire of 23 questions which were assessed by senior and PhD students. Six of the main research indicators analyzed by the two methods included: 1- "Constitutionalism" 2- "having work conscience and ethics" 3- "National affection" 4 - "Rationality and scientific spirit" 5 - "Having an international outlook" 6- "Attention to education structures". If we consider carfully the results of the student survey, it seems that, in the view of students, 95 percent of all these six indicators are very important for realizing the goals of the vision 2025. The results of the Delphi examination are mainly descriptive and analytic.

The West's behavior and the Western diplomacy and propaganda system toward the Islamic Republic of Iran show that the United States has gone through at least five strategies in dealing with this political system: the first strategy was to prevent a revolution in the years leading up to its victory. The second strategy is making an effective communication with revolutionary flows called the moderate action in the early months after the victory (the group of Bazargan nationalism). The third strategy is an effort to change the revolutionary system through hard war. The fourth strategy is an attempt to change through the soft war. The fifth strategy focuses on changing Iran's revolutionary behavior rather than changing the political system. The recent strategy emerged when the four previous strategies did not become operational in the short run. However, the main question of the article is that the ultimate goal of the United States in dealing with the Islamic Republic of Iran is the effective follow-up of which strategy: changing the system or changing behavior? The main hypothesis of the paper, in the context of Laclau and Mouffe’s approach to discourse analysis, is that even if in the optimistic approach we suppose that behavior change was the American strategy, this change of behavior is subject to changes in the focal point of the discourse of the Islamic Revolution and its gradual defeat in spite of maintaining its appearance and style, and therefore the real change in the behavior of the Islamic Republic will inevitably lead to the implementation of the scenario of regime change.

The constitution in every country is based on a series of foundations. The constitution of the Islamic Republic of Iran is naturally regulated by a series of philosophical, verbal, mystical and philosophical foundations. Unquestionably, the ontological, epistemological and anthropological foundations that the draftsmen of the Constitution of the Islamic Republic of Iran have believed in, and have based on which the foundations of the principles of this law is the discriminator of this constitution with the constitution of other countries. In this article, the question is, “what are the religious foundations of human dignity, and does the various principles of the Constitution of the Islamic Republic of Iran pay attention to its inherent dignity in addressing basic human rights? We establish that the religious foundations of human dignity, in particular his essential dignity, have been embodied in many of the principles of the constitution and, by citing numerous indications, we will proof that there is no conflict between the principles of the constitution of the Islamic Republic of Iran and the transcendent status of man in the system of being and his inherent dignity.

The present article seeks to answer the question of “what were the coordinates of the international system in the midst of the outbreak of the Islamic Revolution? What elements and components have the Islamic Revolution had as a new identity?” The findings of the research indicate that the Islamic Revolution arose in an era in which the international system was divided into two powerful powers of the West and the East, each with a denial of religion and religiosity, with a humanist approach And materialistic, with socialistcommunist and liberal-capitalist ideologies, competed with each other and, were trying to overcome and penetrate in other countries and were influencing them. Therefore, the Islamic Revolution in such a situation, contrary to current trends and with the religious approach and ideology of a politicalrevolutionary Islam, by expressing and presenting components such as returning to oneself, Islamic ideology, religious rule, protecting the oppressed, fighting against the dominant, religious democracy, justice, independence, liberty, Islamic Ummah, support for liberation movements, Islamic resistance, opposition to Israel, pattern of Islamic progress, Islamic lifestyle, and Mahdism and expectation; as a the new identity emerged in the western and eastern era, becoming a model for other countries. Descriptive-analytical method has used to answer the article's question.

The intellectuals in the field of international law and relations consider national interests to be the interests that governments, at any given time and in the light of their political, cultural and economic conditions, set their foreign policy on the basis of it and seek to establish their relations with other countries to realize it. The Islamic Republic of Iran, which has been influenced by the conditions and values of the Islamic Revolution, has always tried to take steps in the international environment based on its revolutionary ideals. On the other hand, all countries are required to comply with the provisions of the United Nations Charter. In this research, the researcher examined the effect of the principles and the values of the Islamic revolution on defining the security and national interests’ frameworks of the Islamic Republic of Iran and has tried to analyze this in accordance with the provisions of the Charter of the United Nations. At the end of the research, the researcher with the combined method of library studies and field studies, concluded the Islamic Republic of Iran's decision-making in the field of national interests and national security only worked in accordance with the United Nations Charter when it was in accordance with the principles of its’ Revolutionary principles.

Shiism has been the official religion of Iran since the sixteenth century. Beliefs, leadership, and Shia institutions have played an important role in Iran's foreign policy, and Shia Islam has been mixed with politics from the outset; so we can say that Shiite history and beliefs are underpinned by the ideology of the Islamic Revolution and has been one of its most important roots. On the other hand, after the victory of the Islamic Revolution, the issue of the issuance of the revolution and the influence of the Islamic Revolution of Iran on the Shiite communities was highlighted. This research, using a descriptive-analytical method, attempts to answer this question: firstly, what was the effect of Shiism on the victory and continuation of the Islamic Revolution of Iran, and what impact the Shiite Islamic revolution has had on the Shia geopolitical. In the end, it is concluded that the values and principles of Shiite jurisprudence have led the Iranian Shiite people to react to the present situation through the help of the powerful Shiite leadership and create the Islamic Revolution of Iran. On the other hand, the Islamic Revolution of Iran has also contributed to the expansion of the Shia influence in the Middle East.