رضا شفیعی اردستانی

The historical and sociological study of the Safavid period is of special importance due to the closeness of the political and social with today's issues. The main reason for this closeness and importance is the widespread shadow of the religion and propagation jurisprudence of that time. Therefore, it is important to study the religious approaches of that time, especially the writings, works and attitudes of Allameh Majlisi as one of the greatest clerics of that time. Thus, in the face of questions such as the reason for the spread of superstition in the religious community of the Safavid era, the social influence of the current epistemological system that has been influenced by religion and jurisprudence is also important. The belief of this research is that the approach of the clerics of the Safavid period to religion was like a comprehensive encyclopedia that has the possibility of explicit and direct answers to everything. This comprehensive approach, which focused on narratives, gradually led to the decline of rational-based epistemological systems and created the conditions for the spread of superstition.Due to the importance of studying these issues under historical attitude, the present study tries to explain this process in the theoretical framework of historical sociology.

Superstition is the achievement of a society that has turned away from rationality. Why religious society such as Qajar, especially in the pre-constitutional era, fell into the trap of superstition, is the question that this article seeks.The answer given is due to the unpleasant merging of two different Streams of thought: the stream of jurisprudence-hadith based and the stream of Sufism. In general, neither of these two can be considered independently and necessarily the cause of the spread of superstition, but according to the social conditions of Iran and due to the proximity of the epistemological foundations of these two Streams of thought, reducing the position of rationality, Sufism hadith-based jurisprudence limits the space for dynamic and rational jurisprudence. Sufism hadith-based jurisprudence has overflows of superstition in society; because science is declining in this viewpoint. Therefore, religion loses its ability for correcting and reforming, in the absence of rationality, to answers to new problems; so superstition becomes the only haven of society.The present research is done in the framework of historical sociology and using the method of documentary analysis, by reviewing the works and documents of various intellectual streams of the Qajar era.

If we take discourse as a semantic system that is organized around a signifier and under the influence of time and place, the analysis of this discourse in various periods of time becomes highly significant. This is because discourses are not ideal and eternal. Instead, they are historical and time-bound from the beginning. Therefore, better differentiation of the intervals and probable breaks will greatly help discourse analysis of the Islamic Revolution. While expressing discourse differences, these interval differentiations bring about proving the existence of various other subjects, consequently facilitating the nature of political atmosphere and the performance of leaders. This research paper intends to expound on the position of Imam Khomeini as the permanent leader of Islamic revolution in all intervals based on the concept of subject.
In this paper, the authors have differentiated three different intervals (1977 until before presentation of the draft Constitutional Law, compiling and ratifying the Constitutional Law, and the time after ratification of the Constitutional Law). They are of the opinion that the position of Imam Khomeini has changed in intervals from agent subject to founding subject and then to agent subject based on the degree of innovation and creativity in discourse presentation – that is a must for a creator and founding subject – as well as the involvement of agent subject in the determinism of previous structures. While explaining the revolutionary process, this study places emphasis on democratic path of the Islamic Revolution in Iran and Imam Khomeini's performance based on the principles of democracy.

Social movements in the Iranian contemporary history were generally doomed to failure prior to the Islamic revolution. Oil nationalization is one of these futile movements. While on Tir 30th , 1331 a large mass of social forces were mobilized, one year later, on Mordad 28th coup d’ etat, such a mobilization did not take place and it was how the oil movement declined without any serious public resistance. In this article, relying on the concept of organization in the theory of mobilization of resources proposed by Charles Tilly , we try to explain the reasons why such a procedure took place. In the same vein, first, while referring to historical resources, it is explicated that this national movement suffered from disorganization; the causes of which will then be surveyed. According to the findings of this study, one of the main discovered reasons was loss of proper ethics and political culture and lack of collective cooperation. In fact, the cycle of ‘’autocracy, distrust, and individualism’’ results in a culture which makes organizational acts inoperative or even impossible in turn. Consequently, by the time favorable political culture is missing, the success of social movements could not be attained and movements like oil movement were doomed even when foreign pressures were ineffective.

Changing in international relations content¡ new perspectives and availability of information technologydue to globalization is reason of the importance of ethnicity and religious-ethnic minorities during this time especially in politics. Under the influence of changing in the approaches and factors in international relations¡ diplomacy is also not far from these developments and changing. The important things about this matter are two issues; first¡perception of the security issues in the Middle East that is under the influence of ethnic diversity and second¡ the need for a new approach to content and tools in the diplomatic process. For these two issues¡ choosing a diplomatic approach by ethnic and cultural homogeneity is required¡ the thing that constructivism school has especial ability to analyze and explain. Because according to this theory what people want is “who has relation whit them and how much is rate of affiliation and similarities identity whit them and their ethnic”. So choosing a person with the same ethnic and religious identities in today's Middle East for an efficient diplomacy is necessary and effective. This manner helps some country like Iran who has Strong historical identity¡ in foreign affair and national solidarity. In brief¡ taking into account today's realities of globalization ¡ethnic and cultural identity and internal conditions¡ choosing new approach for greater participation of ethnic groups in foreign policy and diplomacy seems to be necessary and useful.

This article is to answer the question related to the disagreement of cleric with the acceptance of republic in spite of tremendous cooperation concerning the movements of people. Following to answer this question and through a historical approach, this article is going to accomplish this outcome that considering the experiences achieved through the revolutionary republic of France, Ataturk’s republic and finally a republic being Marxists’ favorite, Iran’s society including clerics was of secular and anti-religion imagination towards the republic being considered against religion and legitimacy. Thanks to this mentality and in order to preserve Shiism, Iran’s society preferred monarchy, which regarded its lawfulness relying on Islam, to the secular and anti religion republic.
This concern has been constantly ongoing until planning the concept of Islamic republic owing to the reconstruction of western republic on the basis of the principles of Shiite Islam by Imam Khomeini.