جستجوی مقالات مرتبط با کلیدواژه "revolution" در نشریات گروه "ادیان و عرفان"

Revolution means a basic and fundamental change, revolution means a transformation and a deep fundamental transformation from the roots in a society. The present study explains the role of youth in the realization of the Islamic Revolution based on the typology of youth in the Qur'an. In this research, the three personality types of young people in the Quran and its various examples are explained with a descriptive-analytical method, and the role of each personality type in the realization of the Islamic Revolution is expressed. By examining the verses of the Qur'an with a focus on young people, three types of young personality types were deduced from the perspective of the Holy Qur'an; A passionate and emotional young man, a self-contained and pious young man, a transformative and civilization-creating young man. The most important characteristics of young people who play a role in the realization of the Islamic revolution are: a young person who does not get emotional and takes advantage of emotions combined with reason; A youth who does not associate with false people and does not get in the way of creating enemies, a youth who does not show off and show off under the influence of youthful feelings, a youth who does not waste prayer and does not follow lusts, a youth who acts with insight, planning and rationality. A pious and self-preserved young man; Believer, chaste, possessing the spirit of monotheism, patience and sacrifice, forgiveness and forgiveness, young transformative and civilization builder; A young man who is like Ibrahim? He is an idol breaker and anti-corruption, a young man who, like Moses? He is a seeker of justice and a supporter of the oppressed, a young man who has jihad and sincere action, a young man who has the necessary knowledge and physical ability, a revolutionary young believer.

The purpose of the current research is to investigate the performance of the system in relation to the youth after the victory of the revolution. In order to achieve the goal of the above article, descriptive-analytical methods have been used, relying on the discourse of the revolution, as well as Inglehart's theory of generational changes. The findings of this research show that many researches in the country are trying to analyze the generational changes of our society using Inglehart's method and theory, which has examined 80 countries of the world. But the discourse of the revolution is fundamentally inconsistent with this method. The results of this article have come to the point that the discourse of the revolution has emphasized innate and non-material values along with material ones. The experiences of fighting the Pahlavi regime, Iraq's eight-year imposed war against Iran, and the big and small achievements in various fields with the maximum presence of young people, which cannot be explained by Inglehart's theory

The quantitative lexical analysis of the 1985 manifesto published by Hezbollah movement in Lebanon shows the dominance of religious and Shi’i Islamic aspects of the movement in the form of words such as ‘Islam’, ‘God’, ‘the oppressed people’, ‘martyrdom’, ‘the nation’, ‘Wali Faqih’ (the authoritative jurist), ‘Waiting’, ‘the global Arrogance’, and ‘anti-colonialism’. Applying the same approach in analyzing the 2009 manifesto of this movement shows a reduction of in the religious and Shi’i symbolism and, in contrast, an increase in general and common concepts in international political literature such as ‘Lebanon’, ‘national and nationalism’, ‘the government’, ‘citizen’, ‘Arabic’ and ‘human’. Some maintain that this reveals an essential change in the literature of the Lebanese Hezbollah movement. This article uses the methods of content analysis and quantitative lexical investigation to study the nature of that change. The findings of the study show that the aforementioned literary revolution does not necessarily mean an ideological and doctrinal change in the resistance movement. The movement’s reemphasis on Wilaya Faqih, Islam, nation, and combating the hegemony regime all represent the preservation of faithful and Invisible-centered approach in guiding the political conducts and Hezbollah’s no ideological revolution and merely a change in its literature and, sometimes, an alteration in its political insight – not a doctrinal revolution – considering the existing social conditions and backgrounds.

Various typology about the nature and quiddity of Islamic revolution of Iran and the system of values resulted from it, change the strategic position of the revolution nationally, regionally, internationally and historically. In this study in a comparative and analytic method, the elements and social ontological outcomes of the revolution based on theories of revolution in modern world, and godly ontological outcomes based on religious ideas are focused on. And its epistemological outcomes in two areas of thought, Islamic modernism and Islamic civilization, and the approaches and strategies in each group are mentioned. In the idea of Islamic modernity, first in clarification of the nature of revolution, they think it is enough to mention some of cultural, sociological, financial, psychological and political factors raised from the social interests of a specific of multiple groups. And they define the post revolution civilizational process in the spiritual and mystic areas, as irrelevant to the modern civilization. But according to the idea of civilization building, Islamic revolution is defined in a larger more constant scale. This revolution is established based on Godly governing through the channel of the leadership of a great man of Allah and with religious devotion of people to this channel. And along the battle of Truth and Falsehood this revolution is to develop and set the ground for the Reappearance of Imam Mahdi (A.S). And other factors play secondary roles. In the final part of this writing the civilizational element of the Islamic revolution is prioritized to its modernist elements, and the shortcomings and the harms of civilizational level of Islamic revolution and the related political necessities of it in the way of setting the ground are discussed.

Salvation and spiritual perfection are major issues about man. In view of Islam, salvation is proximity to the Almighty God. It is an axiological proximity via spiritual journey, abiding by Sharia law, and expressed by such words as “fowz” (victory), “falah” (salvation), “Ind” (near), and “liqa” (countenance) in Arabic lexicography. The key questions in this connection are: What is the meaning and nature of proximity? What happens when those in spiritual journey become nearest to God? Do they experience a real and perfect evolution or they are only entitled to be nearest ones to God? What are the major traits of this proximity? This paper intends to clarify the nature of proximity and its qualities. In Islam, proximity is achieved through spiritual journey and perfection and in realization of proximity, the inborn traits and qualities of man tend to God at the speed of lightening, or at medium or low speed. Then, as a result of internal revolution, he gains pure life and enters the World of Light. Thus proximity is a real, skeptical and acquisitive practice.

In the present article, we have initially investigated the geopolitical situation of Yemen. Then, we have answered the following question: ‘what have been the effects of Islamic revolution of Iran on geopolitical changes in Yemen?’ Although Zeyd+ Shiites, who form a large part of the Shiite population of Yemen, governed that country up to 1962, they suffered severe geopolitical isolation after their fall. With the victory of Islamic revolution in Iran, the grounds were prepared for their coming out of isolation and gradual geopolitical diffusion of Shiism in Yemen. Revival of Zeyd+ Shiism, the intellectual and practical influence of Imam Khomeini’s thoughts on Yemani figures, diffusion of Twelver Shiism, and Shiite active participation in the recent revolution of Yemen are among the effects of Islamic revolution on Shiite geopolitical changes in Yemen. Altogether, it can be said that Islamic revolution of Iran has caused Shiite geopolitical diffusion in Yemen.

Undoubtedly, a precise recognition of the nature and content of the movements and revolutions largely depends on investigating the role and the effect of social groups and forces influential before and after those movements. Because of the role they play in most societies, the clergy are of particular importance as a social institution. The Shiites clergy, at least from the Safawid period onward, were among the powerful social forces and one of the important kingpins of the civil society in Iran. Just like other social forces and groups, they played political roles – besides their spiritual roles – in confronting the political power of that day, playing functions such as participation and infiltration in the government, political isolation or passivity, internal opposition, and leading social riots and revolutions. The modern history of Iran witnessed two great revolutions which brought about many evolutions and transitions in the Iranian society. Comparatively, the two revolutions had differences as well as common points both in periods before and after them. Among them, we may refer to the following ones: struggling with colonialism and autocracy, the type of political regime, constitutional law, the role of the people, ideology, leadership and some other factors like these. The present article is seeking to have a comparative study of the presence of the clergy three decades after the Islamic revolution and three decades after the Constitutional Movement as well as the thoughts and ideas presented by the scholars and the clergy on those two revolutions, extracting and analyzing their difference and common points.