درخت حوزه‌های تخصصی

Following the victory of the Islamic Revolution of Iran and establishment of new government within the framework of political Islam in the region, in order to continue and reinforce this government model, the Islamic -Iranian Model of Progress was put in the blueprint with regard to the indigenous standards as the most important pre-occupation. After the third decade of the Revolution which has been termed as the Decade of Progress and Justice, this component has become more essential. Using the descriptive-analytic method and library-documental studies, this paper tries to respond to the following questions: ‘What are the standards and pillars of the Islamic-Iranian Model of Progress?’ and ‘What is the role of moderation in the cultural policy in developing and shaping the Islamic-Iranian Model of Progress?’ The findings of the research show that there have been two approaches in the domain of culture by the officials of cultural affairs at macro level in recent years. While the one approach believes in hard treatment, authoritarianism, and controlling in the area of culture, the other one oppositely maintains in cultural freedom. The feedback and performance of the related officials in the domain of culture has had extremes which has made the cultural moderation as a missing circle. Thus, taking stand based on moderation as a religious-rational attitude in cultural, economic, political policy can be effective in a further fulfillment of the Islamic-Iranian Model of Progress.

Feminism, as a social uprising, today is being considered by many thinkers and researchers. Proponents of this tendency believe that women are discriminated because of their sex and state they have certain needs that are not fulfilled in the society by governmental administrations. Therefore, fundamental changes must be made in the social, economic and political system to achieve females’ basic rights and needs. Women's rights are among the issues to be addressed in various aspects and dimensions. In Iran, the women's movement has roughly coincided with the Constitutional Movement (1905-11) and continued throughout the Pahlavi regime (1925-79) and thereafter the Islamic Revolution (1979- present) in various forms. Applying a comparative and descriptive-analytical method, the present research aims to study the status of political-social rights of women in Iran before and after the 1979 Revolution, regarding the Iranian Constitution. Findings show that after the Islamic Revolution, the Constitution obliged the government to respect the rights of women in all aspects, including their civil participation, and then ensure and create favorable conditions for the development of women's personality and the revival of her material and spiritual rights. According to the Iranian Constitution, woman as an esteemed human being has the right to enter and control her own destiny. In other words, the guarantee of Iranian females' rights is the Constitution itself, which has initially focused on their political and social rights. Hence, it is proved that the situation of women has improved at least in the area of ​​decision-making, and consequently their general status has grown since the Iranian Islamic Revolution.

The Greater Middle East Project was put forth by Colin Powel, the Minister of Defense at George Bush Administration on 12 September, 2002. The objectives which have been posed for this plan include: Economic reform, promotion of human rights, establishment of democracy and freedom of election in the Middle East which could be implemented by different instruments and tactics. Of course, it is necessary to detach a division between the announced (explicit) objectives of this plan and hidden objectives of America, because in developing this plan, attempts have been made to have progressive and philanthropic objectives as a cover to its real objectives. The designers of this tricky plan have other objectives in mind. Among these objectives, one may refer to the supply of the security of production and display of energy for America, maintaining the survival of Zionist regime and confrontation with the Political Islam. The question is: What is the nature of recent changes of revolution in the Middle East and to what direction do they incline? The present research has been organized in an analytic-descriptive method and the findings of the research indicate that despite the claims of the analysts and politicians of America to fulfill the Greater Middle East, the colorful presence of Islamic streams at the top of recent changes of the Middle East in Tunisia, Egypt, Bahrain, Yemen and the presence of religious leaders at the top of the revolutionaries specify that the nature of recent changes is the fulfillment of Islamic Awakening and defeat of the Greater Middle East Project.

Many local and foreign theorists and authorities have tried to present a theoretical elaboration of the nature of Imam Khomeini’s leadership and its profound impact. Therefore, the basic question of this research foresees this fact ‘What kind of interactions has existed between Imam Khomeini’s personality and leadership method and the observation of human dignity?’ Was this method of leadership and its immense influence on the basis of the rejected model of charismatic leadership and can it be interpreted on this basis? The findings of this research, based on the analytical-documental method indicate the complete interaction of Imam Khomeini’s character and leadership method, with the theme of human dignity and specifies that the Imam-as the highest symbol of human dignity and particularly a perfect human being and in the position of an educated, pure and dynamic religious authority in the lap of the high Islamic and Shiite teachings during his life and periods of leadership-had a special and inexpressible attention to the subject of human dignities and basically one of the reasons for the immense influence of his leadership are attributed precisely to this fact. Attempts have also been made concerning the incompatible aspects of the charismatic leadership with human dignities and demonstrating the lack of conjunction of this model with the Imam’s leadership style, as another document to be presented in support of quest for dignity and dignity-centered attitudes of his character and leadership. Indeed, the Imam was the symbol of dignity and the perfect divine human being and for this reason, he left his profound impact on the peoples’ opinion and the majority of Muslims, the impact that has not become routine and afflicted with any defect.

With an emphasis on its prominent historical points, this article attempts to take a fresh look at the evolution of political thought in Islam and Iran. This review attempts to identify the milestones of the history of political thought in Iran and in particular, in the Islamic world. By identifying them, the impact of each of the ideas of urban Iran, Sunni Islam, Shiite Islam, the Greek and the new West on the formation and continuation of political thought in Iran can be understood and the contribution of each of these sources to various historical stages and in different ways that, have produced political power in Islamic Iran can be investigated. This essay seeks to show, through a historical approach, the stages of the rupture and the connection between the course of political thought and historical developments. An examination of the history of thought, scholars, and the political system in Iran and Islam reveals that an important and influential component in the development of post-Islamic Iranian society is the supremacy of the Shi'a intellectual tradition, which has had a significant impact on the growth, and excellence of the Islamic world and Islamic civilization. The golden age of Islamic civilization during the third to fifth centuries, and the political, economic, and cultural flourishing of Iran in the tenth and eleventh centuries, were the product of the rule of Shiite political thought. Accordingly, the victory of the Islamic Revolution in Iran based on Shiite rationality can lead to a new period of civilization in Iran and the Islamic world.

In the wake of the 1979 Islamic Revolution in Iran and the ensuing dominance of political Islam discourse and its impact on Pakistani society, the ground was prepared for the spread of Wahhabism and anti-Shiism in that country due to the failure of the Islamabad government to manage the reactive conduct of extremist Salafist groups as well as its engagement in internal disputes. Consequently, plots and threats from Salafist extremism in Pakistan led to the emergence of a confrontational ideological identity against the Islamic Revolution. In response to the question about the main root of Pakistani extremist groups’ security threats and plots against the Islamic Revolution, the hypnosis of this paper is that efforts made by radical Salafist groups for constructing an extremist identity based on authorization triggered the confrontational identity formation against Iran’s Islamic Revolution. This research will first analyze the impact of the Islamic Revolution’s influence on the reaction of extremist groups in Pakistani society. Then, it will study the impact of such factors as poverty, political instability, religious schools and regional machinations on the growth and creation of extremism in Pakistan. The third section will explain Pakistani extremist groups’ security threats and plots targeting the Islamic Revolution.