ORIGINAL_ARTICLE
A Comparative Inquiry Regarding the Party's Activity and Performance in Iran and Turkey (The Study Case: Participation, Justice and Development Party)
Many social sciences researchers call the presence of democratic parties and systems as two faces of a coin; they regard the development and survival of democratic parties and procedures related to each other. In Iran's cultural and political domain, the participation party presented itself as a significant movement in its socio-political sphere. This party has introduced itself as the defender of Islam in the region and the world. This research emphasizes two categories of structure and performance than the two flows of Iran's participation party and turkey's Justice and development party using an analytical – descriptive method. In response to the research question ‘what are the similarities and differences of the participation party and the Justice and development party in terms of structure and performance?’ presented this hypothesis that the participation party and the Justice and development party lacked a similar party structure. The difference between them is that the participation party has less coherence and antiquity than the justice and development party. Both parties have an Islamic approach; with the difference, the participation party has a variation in trend (national and Islamic) with a no secular system. The Justice and development party enjoy a single direction (Islamic direction) with a secularist approach.
https://jcrir.ut.ac.ir/article_80189_728f32c240e8843657a99190f6f59e89.pdf
2021-03-01
1
16
20.1001.1.26767368.2021.3.7.1.1
Structure
agent
construction
Participation Party
Justice
Development Party
Ayoob
Damyar
ayoob.damyar@yahoo.com
1
MSc. Political Sciences, Imam Khomeini International University, Qazvin, IRAN.
LEAD_AUTHOR
Mohammad Rahim
Eyvazi
eivazi.daneshjo@yahoo.com
2
Professor, Department of Political Science and Studies of the Islamic Revolution, Shahid University, Tehran, IRAN.
AUTHOR
Sayyed Zakaria
Mahmoodi Raja
s.z.mahmodi@gmail.com
3
Ph.D. Student, Political Science, Allameh Tabatabai University, Tehran, IRAN
AUTHOR
Abasi Sarmadi, M; Rahbar, M. (2010). "Political Development in Iran June/1997." Policy Journal. Vol. 10, no. 2, pp. 259-280.
1
Aghamohamadi, E. (2011). "Analytical Framework of Agent-Structure in Iran's Foreign Policy." Politics Research Journal. Vol. 6, no. 4, pp.7-40.
2
Ahmadi Hatamabadi, F. (1390). "Turkey's Foreign and Domestic Policy from the Perspective of the Justice and Development Party." Encyclopedia of Law Politics. Vol. 7, no. 15, pp. 11-41.
3
Akhavan Kazemi, B. (2009). Causes of Political Parties Inefficiency in Iran. Tehran: Islamic Republic Documents Center.
4
Allmond, G. (2002). A Theoretical Framework for Investigating Comparative Policies. Tehran: Government Training and Management Center.
5
Ayoobi, H. (2000). Founding and Dynamics of Political Parties in the West. Tehran: Soroush.
6
Bashirieh, H. (2007). An Introduction to the Sociology of Iran in the Islamic Republic. Tehran: Negh Moaser Publishers.
7
Damyar, A. (2016). "A Comparative Study of Structural and Functional Issues of the Islamic Iran Participation Party and the Turkish Justice and Development Party. "Master of Political Science, Qazvin University
8
Darabi, A. (2009). Political Flow Ology in Iran. Tehran: Publishing Organization of the Institute of Islamic Culture and Thought.
9
Etezad-al-saltaneh, N. (2010). Islamic Parties and Lanicite Perspective in Turkey. Tehran: Chapakhsh Publishers.
10
Fay, B. (2006). Contemporary Philosophy of Social Science: a Multicultural Approach. (M, Mardiha. Trans). Tehran: Strategic Research Institute Studies.
11
Haghighat, S. (2009). Research Methods in Political Science. Qom: Mufid University Press.
12
Hay, C. (2010). A Critical Introduction to Political Analysis. Tehran: Ney Publications.
13
Jalali, R; Gholizadeh, M. (2013). "A Comparative Study of the Structure and Function of the Party of Construction Agents and the Islamic Iran Participation Front." Sepehr Siasat Magazine. Vol. 1, no. 1, pp. 140-103.
14
Jansis. A. (2005). "The Reformist Attitude of Islamism in Turkey. Ph.D. Thesis in Political Science". Faculty of Law and Politics. Tehran University.
15
Matlabi, M; Zamani, M. (1393). "Process of Consolidating and Tightening the Democracy in Turkey's Political System Emphasizing Justice and Development Islamist Party." Journal of Sociology of Islamic World. Vol. 2, no. 4, pp. 137-164.
16
Moshirzadeh, H. (2002). A Theoretical Introduction to Social Movements. Tehran: Imam Khomeini Research Institute and the Islamic.
17
Naghdinejad, H. (2008). "Interaction and Confrontation between Islamists and Kemalists in Turkey's Foreign Policy." Journal of Foreign Policy. Vol. 2, no. 19, pp. 21-56.
18
Salamati, A. (2008). "Foreign Policy of Turkish Islamists." M.Sc. Thesis, University of Tehran: Faculty of Law and Political Science.
19
Sardarnia, Kh. (2011). An Introduction to Political Sociology. Tehran: Mizan Publications.
20
Shamsi, A; Salimi, S. (2012). Islamic Iran Participation Party. Qom: Zamzam Hedayat Publications.
21
Stoker. J; Marsh, D. (2011). Method and Theory in Politics. (A, Yosefi. Trans). Tehran: Research Institute for Strategic Studies. Tehran: Gostareh Entesharat.
22
Yavez, M. (1391). Secularism and Islamic Democracy in Turkey. (A, Azizi. Trans). Tehran: Nay Publication.
23
ORIGINAL_ARTICLE
Analytical Study of Hijab in The Islamic Republic of Iran
Covering and Hijab's problem after the Islamic Revolution's victory has always been one of the most critical challenges of the Islamic Republic, especially in youth, students, and society's elite. The present study investigates the crucial doubts and questions about the Hijab and expresses scientific and convincing solutions and answers with the analytical-descriptive method and library resources. While describing the history of the Hijab in Islam and the Islamic Revolution of Iran, the present study responds to the vital and new suspicions that have recently been raised by opponents of the Hijab and some anti-Islamic media. Doubts are as follows: the conflict between the Hijab and the freedom and progress of women, the lack of connection between the Hijab and innocence, the different perceptions of Muslims about the Islamic Hijab, the incorrect citation of the legality of the Hijab, etc.. Based on the results, the Islamic Hijab has no conflict with freedom (in its real sense) and never hinders the individual's growth, perfection, and maturity. Innocence and modesty accompanying Hijab can strengthen family privacy and lead to society's intellectual and spiritual health. All Islamic jurists agree on the necessity of the Hijab. There should be no confusion between the decisions of the rulers of Islamic countries and the people's behavior about Hijab, with the exact order of Islam that it is necessary to observe Hijab.
https://jcrir.ut.ac.ir/article_80351_8ad7ae4fddb6aec64a03c0c72ea1a4a2.pdf
2021-03-01
17
36
20.1001.1.26767368.2021.3.7.2.2
The Islamic Republic
hijab
Challenges
solutions
Ali
Asgariyazdi
asgariyazdi@yahoo.com
1
Associate Professor, Department of Theoretical Foundations of Islam, University of Tehran, Tehran, IRAN.
AUTHOR
Sayyed Ali Mohammad
Musavi
musavi245@gmail.com
2
PhD student and lecturer at the Faculty of Education and Islamic Thought, University of Tehran,IRAN.
LEAD_AUTHOR
Holy Quran
1
Al-Zubaidi, M. (1994). The Crown of the Bride in the Jewel of the Dictionary. Beirut: Dar al-Fikr.
2
Ardalan, P. (1380). "Hijab, According to History." Listed in the Collection of Articles of the Second Sex. Tehran: Toseae.
3
Bagheri, Kh. (1395). A Look at Islamic Education Again. Tehran: School Publishing.
4
Etesami, P. (1377). Poem Collection. Tehran: Qatreh Publishing.
5
Helli, H. (1414). Note to the Jurists. Qom: Al-Bayt Institute. Humphrey. (1377). Memoirs of Mr. Humphrey. (E, Qarni. Trans). Tehran: Golestan Kosar Publishing.
6
Ibn Manzur, M. (1375). Arabic Language. Beirut: Dar al-Fikr.
7
Khomeini, R. (1362). Sahifa Noor. Tehran: Institute for Organizing and Publishing Imam's Works.
8
Javadi Amoli, A. (1386). Woman in the Mirror of Glory and Beauty. Qom: Isra Publishing.
9
Majlisi, M. (n.d). Bihar Al-Anvar. Beirut: Dar Ehya Al-Arab Heritage.
10
Mohammadi, M. (1393). "Hijab Yesterday, Hijab Today." Women's Message Magazine. Vol. 23, no. 275, pp. 22-24.
11
Moein, M. (1392). Moein Persian Culture. Tehran: Amirkabir Publications.
12
Motahari, M. (1379). Work Collection. Tehran: Sadra Publishing.
13
ـــــــــــــــــــــــــ (1396). Hijab Issue. Tehran: Sadra Publishing.
14
Mughniyeh, M. (1421). Jurisprudence on the Five Religions. Beirut: Dar Al-Jawad Publishing.
15
Najafi, M. (1362). The Jewel of the Word in the Explanation of the Laws of Islam. Beirut: Dar Al-Ehya Al-Torath Al-Arabi.
16
Ramazani, R. (1387). "Hijab in Iran from the Islamic Revolution to the End of the Imposed War." Shiite Women Quarterly. Vol. 5, no. 18, pp. 57-67.
17
Saduq, M. (1363). Man La Yahzarohu Al-Faqih. Qom: Islamic Publishing Institute.
18
Tabatabaei, M. (1374). Almizan Fi Tafsir Al-Qur'an. (M, Mousavi Hamedani. Trans). Qom: Islamic Publications Office.
19
ـــــــــــــــــــــــــ (1375). Almizan Fi Tafsir Al-Qur'an. Qom: Islamic Publications Office.
20
Tayebi, N. (1378). "Hijab and Chastity Review Again." Women's Message Magazine. Vol. 5, no. 96, pp. 23-35.
21
Zamakhshari, M. (1407). Discovering the Truths of the Mysteries of Revelation and the Eyes of the Minds in the Aspects of Interpretation. Beirut: Dar Al-kotob Al-Arabi.
22
ORIGINAL_ARTICLE
Infrastructures of new Islamic civilization in the thought of Ayatollah Motahhari
Given that Iran's society and political system have a religious nature and are on the path of progress, understanding religion's role in civilization is very important. There are three views on the relationship between religion and civilization: the intellectual view, which introduces religion as an obstacle to civilization and progress; The post-secular view, which, with an instrumental view, considers religion conditionally and as part of the traditions of any society, has a beneficial effect on modern society; And the third view is the view of political Islam, which considers religion as life-giving, facilitating and a factor of progress, development and civilization, considers the decline of Islamic societies as a result of Muslims' departure from the teachings of Islam and the feeling of weakness and humiliation of the Islamic Ummah in the face of the West. Based on the results of this research, which have been done by the library-documentary method and analytical-descriptive approaches, the view of Ayatollah Motahhari in the position of one of the greatest philosophers and leaders of the revolutionary movement, agrees with the last theory. According to him, the infrastructures for the transformation towards a new Islamic civilization are provided by the establishment and development of religious democracy, the reconstruction of religious thought according to the time requirements, and Western material teachings' transformation into the comprehensive epistemological foundations of Islam.
https://jcrir.ut.ac.ir/article_80350_ab745836922ac372064ae80dd391e9b6.pdf
2021-03-01
37
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20.1001.1.26767368.2021.3.7.3.3
decline
Divine Philosophy of Islam
Motahhari
New Islamic Civilization
religious democracy
Revival of Religious Thought
Sayyed Mohammad Reza
Mahmoudpanahi
dr.mahmoudpanahi@gmail.com
1
Assistant Professor, Department of Political Science and Islamic Knowledge, Payame Noor University, Tehran, IRAN.
LEAD_AUTHOR
Abu Talebi, M. (2017). "The Role of Islamic Humanities in the New Islamic Civilization from the Perspective of the Supreme Leader." Fundamental Research in the Humanities. Vol. 6, no. 3, pp. 97-124.
1
Arefi Gourwan, I. (1397). "Backgrounds for the Realization of a New Islamic Civilization in Islamic Society from the Perspective of the Supreme Leader." Quarterly Journal of Panzdahe Khordad. Vol. 55, no. 15, pp. 49-68.
2
Forrest, I. (1394). An Introduction to the Sociology of Religion. (M, Jafarian. Trans). Qom: Publications of Religions and Sects.
3
Ghaffari Hashjin, Z; NaserKhaki, H. (1395). "Background and Necessities of the Realization of the New Islamic Civilization from the Perspective of Civilizations." Political Science - Baqer al-Uloom University. (a.s.). Vol. 19, no.75 pp. 123-150.
4
Habermas, J. (2008). Notes on a Post-Secular Society, Sign, and Sight, Available at http:/www.signandsight.com/features/1714.html, accessed 2 January 2016.
5
Hemmati, H. (1390). "Articles: The Relationship between Religion and Civilization." Studies of International Cultural Relations. Vol. 5, no. 1, pp. 29-39.
6
JamshidiRad, M.S; Adibbehroz, M. (2019). "Requirements and Requirements for the Realization of a New Islamic Civilization based on the Prophet's Political Life (PBUH)." Quarterly Journal of Transcendent Politics. Vol. 24, no. 7, pp. 102-118.
7
Jokar, H; Mahdavi Rad, H.M. (1399). "General Economic Principles of Modern Islamic Civilization Based on the Prophetic Tradition." Quarterly Journal of Contemporary Research of the Islamic Revolution. Vol. 2, no. 5, pp. 69-92.
8
Memari, D. (1396). "Writing the Future of Civilization; the Sides of the New Islamic Civilization and the Way of Its Stabilization and Stability." Iranian Futurology. Vol. 3, no. 2, pp. 23-42.
9
Motahari, M. (1389). Collection of Works. Vol. 1. Tehran: Sadra Publications.
10
ـــــــــــــــــــــــــ Collection of Works. Vol. 14. Tehran: Sadra Publications.
11
ـــــــــــــــــــــــــ (1389). Collection of Works. Vol. 16. Tehran: Sadra Publications.
12
ـــــــــــــــــــــــــ (1389). Collection of Works. Vol. 23. Tehran: Sadra Publications.
13
ـــــــــــــــــــــــــ (1389). Collection of Works. Vol. 25. Tehran: Sadra Publications.
14
ـــــــــــــــــــــــــ (1389). Collection of Works. Vol. 3. Tehran: Sadra Publications.
15
Najafi, M; Arianjad, S. (1395). "Reconstruction of the New Islamic Civilization (a Critical Look at its Impossibility of Correct Feasibility)." Contemporary Political Essays. Vol. 21, no. 7, pp. 59-82.
16
Najafi, M; Gholami, R. (1397). "The Islamic Revolution and Its Pivotal Role in the Formation of a New Islamic Civilization with Emphasis on the Doctrine of Imamate." Studies of the Islamic Revolution. Vol. 55, no. 15, pp. 121-140.
17
Qasemi, H. (1396). "Islamic Civilization in the Transition Phase; the Need for Foresight and Strategy to Build a New Islamic Civilization." Iranian Futurology. Vol. 3, no. 2, pp. 3-21.
18
ORIGINAL_ARTICLE
Investigating the Balance of Power between Iran and the United States after the Islamic Revolution
Today, using international relations theories is essential for explaining and analyzing international events and issues. One of the most influential international relations theories is structuralism or neorealism, developed by Kenneth Waltz, which divides into offensive and defensive. Brett Hansen, Toft, and Wivel, with their amendments to Kenneth Waltz's neo-realism, have proposed a model of neo-realism to explain international politics and the foreign behavior of governments. In this model, the strategy of governments against a single pole is affected by the probability of their military conflict. Therefore, if the likelihood of military conflict is low, governments' strategy against a single pole is "Bandwagoning." If the probability of military conflict is high, their approach will be "Balance." What influences the balance and sequence of "Hard" or "Soft" will be "Ideology." In this article, using a descriptive-analytical method, we deal with the confrontation between Iran and the United States. We will say that due to the high probability of conflict and the tremendous ideological distance between them in the region, the Islamic Republic of Iran's strategy against the United States is "Hard Balance."
https://jcrir.ut.ac.ir/article_80187_505cf069c42fbc5668e9f85febb4ef56.pdf
2021-03-01
53
74
20.1001.1.26767368.2021.3.7.4.4
Neo-Realism
Islamic Republic of Iran
America
Hard Balance
Tajedin
Salehiyan
salehiyant@yahoo.com
1
Ph.D. in International Relations, President of Farhangian University of Ilam, Ilam, IRAN.
LEAD_AUTHOR
Vali
Mirzaei
2
Assistant Professor, Department of Jurisprudence and Law, University of Islamic Denominations, Tehran, IRAN.
AUTHOR
Akhbari, M; Abdi, A; Mokhtari Hashi, H. (2011). "Iran's Geopolitical Position and US Efforts to Stabilize Self-Hegemony in the World." Human Geography Research. Vol. 1, no. 75, pp. 87-112.
1
Barzegar, K. (2009). "Iran's Foreign Policy from the Perspective of Aggressive and Defensive Realism." International Quarterly Journal of Foreign Relations. Vol. 1, no. 1, pp. 113-153.
2
Bill, J. (2001). "The Politics of Hegemony: The United States and Iran." Middle East Policy. Vol. 4, no. 3, pp. 89-100.
3
Callahan, P. (2008). The Logic of American Foreign Policy, Theories of America's Global Role. (D, Gharayegh Zandi; M, Yazdan Pham; N, Pourakhondi. Trans). Tehran: Research Institute for Strategic Studies.
4
Camp, J; Harkawy, R. (2004). Strategic Geography of the Middle East. (M, Hosseini Matin. Trans). Tehran: Institute for Strategic Studies.
5
Dehghani Firoozabadi, J. (2009). Foreign Policy of the Islamic Republic of Iran. Tehran: SAMT.
6
ـــــــــــــــــــــــــ (2012). "Neo-Realism and Foreign Policy of the Islamic Republic of Iran." Quarterly Journal of Politics Foreign. Vol. 26, no. 4, pp. 31-55.
7
ـــــــــــــــــــــــــ (2014). Islamic Trans-Theory of International Relations. Tehran: Allameh Tabatabai University Press.
8
Eftekhari, G; Bagheri Dehabadi, A. (2009). "The Course of Military Strategy in Iran and the Ambiguities Surrounding It." Quarterly Journal of Politics. Vol. 39, no. 3, pp. 53-70.
9
Garnett, J. (2005). "Limited War," in John Baylis et al, Contemporary Strategy: Theories and Policies. London: Croom Helm.
10
Haji Yousefi, A. (2010). "The Roots of Iran's Interactive-Confrontational Foreign Policy during the Presidency of Dr. Ahmadinejad." Quarterly Journal of Political and International Approaches. Vol. 2, no. 22, pp. 109-132.
11
ـــــــــــــــــــــــــ (2008). Foreign Policy of the Islamic Republic of Iran in the Light of Regional Developments (1999-2001). Tehran: Ministry of Foreign Affairs Publishing Center.
12
Hansen, B; Wivel, A; Toft, P. (2009). Security Strategies and American World Other: Lost Power. New York: Rutledge.
13
Hansen, B. (2000). Unipolarity and the Middle East. Richmond: Curzon.
14
Hansen, B; Taft, P; Viol, A. (2011). American Security Strategies and World Order "Lost Power." (A, Niakooi; A, Jancis. Trans). Rasht: Guilan University Press.
15
Hendrickson, T. (2001). Foreign Policy for Americans in the 21 Century. California: Hoover Institution Press.
16
Hosseini Matin, M. (2011). "Russia's Possible Action in the Face of the Threat of US Military Attack on Iran." Quarterly Foreign Policy. Vol. 25, no. 4, pp. 905-926.
17
Ikenberry, J. (1999). Liberal Hegemony and the Future of American of World Politics. Cambridge: University Press.
18
Mearsheimer, J. (2001). The Tragedy of Great Power Politics. New York: Norton.
19
Mohammadi, M; Mottaqi, E. (2005). "The Doctrine of Constructive Interaction in the Foreign Policy of the Country." Yas Strategy. Vol. 2, no. 2, pp. 231-304.
20
Mottaqi, E. (2006). "Conflict of Two Ideologies, a Study of the Pattern and Process of American Confrontation against Iran." ZAMANEH. Vol. 5, no. 44, pp. 44-53.
21
Mouritzen, H; Wivel, A. (2005). The Geopolitics of Euro-Atlantic. London: Routledge.
22
Pape, R. (2005). "Soft Balancing against the United States." International Security. Vol. 30, no. 1, pp. 7-45.
23
Paul, V. (2004). Balance of power: Theory and Practice in the 21t Century. Stanford: Stanford University Press.
24
Pillar, P. (2004). Terrorism and US Foreign Policy. Washington DC: Bookings, Institute Press.
25
Rasouli Thani-abadi, E. (2014). "The Nature of Alliances in the Middle East, Power or Identity?" Quarterly Journal of Strategic Studies. Vol. 17, no. 65, pp. 171-196.
26
Takhshid, M; Nourian, A. (2008). "American Unilateralism and its Impact on the Regional Role of the Islamic Republic of Iran." Quarterly Journal of Political Science. Vol. 11, no. 41, pp. 111-140.
27
Walt, M. (1987). The Origins of Alliance. Ithaca: Cornell University Press.
28
Waltz, N. (1979). Theory of International Politics. New York: Random House.
29
www.Parsian.com. /2012/8/15.
30
ORIGINAL_ARTICLE
Quiddity and Position of Religion Inspiration in Theories of International Relations With Emphasis on the Islamic Revolution.
Theories of international relations can be divided according to objective and non-objective matters in understanding international relations. Fundamental theories such as realism and liberalism consider affairs neutral in understanding international politics, independent of intangible values' role. They do not place intangibles such as religion, culture, and norms in understanding global affairs. In contrast, non-fundamental or constructive theories such as normative and critical see things as value-oriented in international relations and do not consider international realities as separate from intangible values and affairs. In contrast to the fundamental theories that focus only on beings and non-beings, these theories emphasize the do's and don'ts and reasons in international relations, which are not presumed but can be changed. Thirdly, some views ignore the role of religion in international relations, becoming more prominent with the Islamic Revolution. They seek to return to the lost turning point, called the "Inspiration of Religion." In this inspiration, in addition to the "Do's" and "Don'ts," the "Beings" and "Non-Beings" are emphasized. The present study aimed to examine the nature and the place of religion in theories of international relations. In this regard, religion's inspiration started with the Islamic Revolution and emphasized issues such as; religious identity, religious value, religious norm, religion, political system, human nature, and the human condition in the society optimism. The research method is descriptive-analytical, and its theoretical framework is trans-theoretical.
https://jcrir.ut.ac.ir/article_80185_3f9f273552d089bb2c6d328cd47c01ec.pdf
2021-03-01
75
96
20.1001.1.26767368.2021.3.7.5.5
Religion Inspiration
Trans-Theory
normative theory
Islamic Revolution
theories of international relations
Hadi
Torki
haditorki1366@yahoo.com
1
PhD student in International Relations, Kharazmi University, Tehran.IRAN.
LEAD_AUTHOR
Arsalan
Ghorbani Sheikhneshin
arsalangh@yahoo.com
2
Professor, Department of International Relations, Kharazmi University, Tehran, IRAN.
AUTHOR
Mehrdad
Rabiey
mehrdadrabiey@gmail.com
3
3. M.A. International Relations, Mofid University, Qom, IRAN.
AUTHOR
Aghajari, H. (1997). Islamic Revolutionary Movement and Fundamentalism. Tehran: Orouj.
1
Auxin, G. (1991). A Guide to Alternative Approaches to Extension. (A, Kashani; J, Mir. Trans). Tehran: Center Research and Study of Rural Issues of the Ministry of Jihad Sazandegi.
2
Berger, M. (2010). Religion and Islam in Contemporary International Relations. Netherland Institute of International, Institute of International Relations' Clingendael Diplomatic Studies Programme Clingendael, http://www.clingendael.nl.
3
Chilkot, R. (2011). Theories of Comparative Politics. (V, Bozorgi; A, Tayeb. Trans). Tehran: Rasa Cultural Services Institute.
4
Daneshyar, A. (2016). A Study of the Impact of the Islamic Revolution of Iran on International Relations. Qom: Al-Mustafa International Translation and Publication Center.
5
Dehghani Firoozabadi, J. (2010). "The Impact of the Islamic Revolution of Iran on Theories of International Relations." Quarterly Studies of the Islamic Revolution. Vol. 7, no. 20, pp. 11-42.
6
ـــــــــــــــــــــــــ (2010). "Transnational Foundations of Islamic Theory of International Relations." Foreign Relations Quarterly. Vol. 2, no. 6, pp. 49-96.
7
Dehkhoda, A. (1998). Dehkhoda Dictionary. Tehran: University of Tehran.
8
Eslami, M; Davand, M; Davand, H. (2016). "Crisis in Theorizing in International Relations, a Favorable Context for Islamic Thought." Quarterly Journal of International Relations Studies. Vol. 1, no. 22, pp. 211-236.
9
Fallahi, A. (2001). "Constructivism in Foreign Policy." Strategy Magazine. Vol. 9, no. 21, pp. 179-202.
10
Foucault, M. (2016). What do Iranians have in Mind? (H, Masoumi Hamedani. Trans). Tehran: Hermes.
11
Habermas, J; et al. (2012). Religion and International Relations. Tehran: Research Institute for Cultural Studies and Social.
12
Haynes, J. (2013). Religion, Globalization and Political Culture in the Islamic World. (D, Kiani. Trans). Tehran: Barat Institute for Strategic Studies.
13
Ikenberry, J. (2011). Religion and International Relations Theory, Address: https://www.foreignaffairs.com/reviews/capsule-review /2011-09-01/Religion-and-International-Relations-Theory.
14
Jamali, M; Abdokhodaei, M. (2016). "The Requirements of Islamic Theorizing of International Relations." International Political Research Quarterly. Vol. 8, no. 27, pp. 221-246.
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Johns, A; Lahoud, N. (1389). Islam in International Politics. (R, Simber. Trans). Tehran: Imam Sadegh University.
16
Kerlinger, F. (1978). "Scientific Attitude in Behavioral Sciences." (E, Keyvan. Trans). Research Institute Letter. Vol. 2, no. 1, pp. 19-35.
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Khani, M. (2010). "The Relationship between Ethics and Interest in International Relations." Bi-Quarterly Journal of Political Science. Vol. 6, no. 11, pp. 5-24.
18
Manabilang Adiong, N. (2018). Possibility of Islamic Theory of International Relations. Address: http://Web.isanet.org/Web/ Conferences/HKU2017-s/Archive/1ddc8830-ef98-41e3-84da-d2e6f4feac5f.pdf.
19
Marsh, D; Stoker, J. (2009). Methods and Theory in the International Liaison. (A, Haji Yousefi. Trans). Tehran: Research Institute for Strategic Studies.
20
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ORIGINAL_ARTICLE
The Islamic Revolution and the Transformation in the International System
The formation of Imam Khomeini's movement and the Islamic Revolution's victory in 1979 caused the monarchical regime's fall in Iran. More importantly, it led to a significant change in the Westphalian system. This revolution, unlike the processes of the contemporary era, was not formed in the framework of the domination system, especially the bipolar system after the Second World War; instead, it succeeded by confronting the international ruling system, negating it, and relying on the principle "Nither East Nor West." In this article, we want to prove that before the collapse of the Soviet Union and consequently the collapse of the bipolar system, the formation of Imam Khomeini's movement and the Islamic Revolution's victory had challenged the domination system. In other words, the domination system had come to the end of its hegemony with the Islamic Revolution. Therefore, the world has witnessed forming a new system fundamentally different from previous actors, interactions, and international conflicts.
https://jcrir.ut.ac.ir/article_80352_ad3c0600eda23a72a6a0d374e6b214ac.pdf
2021-03-01
97
112
20.1001.1.26767368.2021.3.7.7.7
Hegemons
Anti-Domination
Government-nation
Islamic Revolution
Islamic awakening
Westphalian System
Bipolar System
Sayyed Reza
Mousavi
s_rezamousavi@ut.ac.ir
1
Assistant Professor, Department of Political Thought in Islam, University of Tehran, Tehran, IRAN.
LEAD_AUTHOR
Manoochehr
Mohammadi
mmohdi@ut.ac.ir
2
Associate Professor, Department of International Relations, University of Tehran, Tehran, IRAN.
AUTHOR
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