In the Name of God

Home , Mohammad Hossein Adeli

In the Name of God

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Universities Professors

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Conference "Proceedings of the First International "Proceedings of the International Conference on universities professors and Islamic awakening

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2012 "Selected Papers

Permanent Secretariat of the Islamic Awakening Conference Tehran, Iran

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Universities Professors and Islamic Awakening

"Proceedings of the International Conference on universities professors and Islamic awakening Selected Papers"

Secretary General of the International Conference on

and Islamic Conference universities professors and Islamic awakening "Proceedings of the First International Dr. Ali Akbar Velayati

Chairman of the Academic Board

Dr. Abdollah Mobini awakening on universities professors Members of the Editorial Team (Academic Board and Jury Panel)

Dr.Sohrab Salahi, Dr.Ramezan Shabani, Dr.Faramarz "Selected Papers Abedini, Dr.Ali Janati, Dr.Mohammad Hossein Adeli, Dr.Ali Hassan Heidari, Dr.Danesh Yazdi,Dr Ali Joshroo, Salman Karamian, Dr.Mahmoud Vaezi, Dr.Ebrahim Barzegar, Dr.Hassan Moradi, Dr.Alireza Sadra, Esmaeil Hematian, Dr.Ebrahim Motaghi, Dr.Alireza Solimani, Dr.Asghar Eftekhari, Dr.Asghar Ghaedan,Dr.Hadei Jamshidian

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Selected Papers"

Collected and organized by the Academic Board of the and Islamic Conference International Conference on universities professors "Proceedings of the First International and Islamic awakening

Proofreaders: Tahereh Zare-Zavardehi, Abbas mahmoodi awakening

Layout: Jawad Hossein-Khani on universities professors Cover Designer: Jawad Hossein-Khani Publisher: Abna-e-Rouhollah Cultural Institute

First published in 2012 Circulation: 3000 copies "Selected Papers Typesetting and sample reading: Jawad Hossein-Khani Postal Address: Permanent secretariat of Islamic Awakening, Khorsand St. Valie-Asr (AJ) St., Tehran, Iran

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Table of Contents

5 ...... Islamic awakening and Young Generation Establishing international Islamic unity based on religion, wisdom, 41 ...... morality and science A Study of the Cognitive Concept of Islamic Awakening and its 82 ...... Components America's Public Diplomacy and the Islamic Awakening: A Case Study of 15 ...... National Foundation for Democracy: A Case Study Strategies for Stabilizing the Role of Muslims in Religious Awakening in 401 ...... West Empowering academic and seminary elite and externalizing know-how 441 within the knowledge production cycle, key links of Islamic Awakening Islamic Awakening from Seyyed Ghotb and Nasr Hamed Abuzeid’s point of 455 . view (Contrast of two viewpoints of traditional right and modern left) Plots, Threats and Methods of Arrogant Powers and International Zionism 424 ...... for Tackling the Islamic Awakening Main Principles of the Islamic Republic of Iran's Foreign Policy in Light of

498 ...... Imam Khamenei's Discourse

The positive and negative position of social networks in the Islamic and Islamic

Conference "Proceedings of the First International 882 ...... Awakening

819 ...... Role of Social networks in Egyptian revolution awakening

“Islamic and revolutionary values and dynamic components of women in on universities professors 851 ...... Islamic Awakening”

The Foundations and Structures for Establishing Islamic Systems Based on "Selected Papers 898 ...... Islamic Scholars’ Viewpoints Islamic Awakening and ways to maintain it by using experiences of Islamic 112 ...... Revolution

Introduction Islamic Awakening is an undeniable reality in the face of the humiliation inflicted on the Muslim nations by the Western colonialism over the past centuries. Despite its diverse orientations and subdivisions, the Islamic Awakening movement‘s message heralds a return to religion in humans‘ personal and social life. Return to Islam means that all underdevelopments stem from the alienation of the Muslim world and its Muslim people from Islam. The message of the Islamic Awakening movement is ―We return to Islam in its entirety and with all its aspects and dimensions so that we will regain our past honor‖. An inquiry into the nature of the popular uprisings of the Middle East and North Africa and also into the reasons behind those revolutions and their outcome leads researchers to two points: 1-Muslims have reached a dynamic and increasing level of religious self- awareness and its functions. 2-The world is in transition to a new political, social and economic order. The old order based on liberalism and imposed by the Western powers in the region and worldwide is in a mess and all minor and major players are engaged in a breathtaking and decisive competition to hammer out the future order and shape the

political and cultural equations. Meanwhile, if Islamic Awakening, as a turning point in history, is directed properly under the current sensitive and decisive circumstances and if scholars play their enlightening role correctly, the future world will belong to Muslims and the next century will be one of power honor and glory for Islam and Muslims. This century is one of renaissance in the foundations of liberalism and Capitalism. Pioneers of such renaissance are Islam, religious scholars and religious people. Today, the materialism based on liberalism and secularism is waning and going down a historic slope. This is while the Muslim world and the Islamic Ummah are ready to rise up and stage an Islamic revolution. Thanks to the awakening of the educated and deep-thinking generation of Muslims and the presence of heroic Muslim masses, this Islamic revolution is transforming into a political and cultural hegemony. Under the circumstances, the cultivated and educated students and academics, as social and intellectual mentors, are capable of playing a key role in directing the new developments and leading the unfinished Islamic revolutions to victory and avert a return to the despotisms and colonialism era by offering models based on religious scriptures and texts. On the other hand, one can say that the new social movement in the world can be a prelude to a new Islamic civilization. Creating a civilization on the one hand comes in the form of cultural production, technological achievements and economic development and on the other hand comes through installing a governance system and offering a model of religious democracy. This can only be achieved through efforts by cultivated and educated Muslims. However, many

"Selected Papers "Selected ups and downs are ahead for the Islamic Awakening rst International International rst movement, which should await the realization of God‘s pledges through strengthening its self-esteem, confidence,

on universities professors professors universities on jihad and in light of trust in the Almighty and Islamic awakening ideology. In short, Islamic Awakening is a dynamic phenomenon

whose final goal is Islamic honor. The sense of dignity and

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and Islamic Islamic and honor can be brought by self-awareness and returning to

religion and religious and national identity. Islamic

Awakening is in fact a knowing reaction with an intellectual and religious background to policies aimed at separating religion from politics and to despotism and colonialism. Hopefully, the day will come when we will witness a fundamental change in universities of Islamic countries and the Muslim societies under the auspices of Islamic Awakening and the prudence and leadership of university professors and scholars. The first Conference on University Professors entitled Islamic Awakening: Progress, Justice and Religious Democracy was held in Tehran on December 10-11, 2012 with more than 500 university professors and scholars who are active in the field of Islamic Awakening from 85 nations in attendance. The two-day conference discussed such topics as the role, capabilities and potentials of university professors and scholars in creating an Islamic civilization and directing the Islamic Awakening movement, opportunities and vulnerabilities of the movement and ways of interaction and cooperation between the professors as well as creating a capacity for the revolutionary forces and the formation of a league of Muslim professors and also virtual social networks. Although time was tight, many people welcomed the holding of the conference. Meanwhile, the five committees of the conference covered several key topics: 1-Islamic Awakening and the change in the balance of power

across the world

and Islamic Conference 2-Islamic Awakening and governance based on religious "Proceedings of the First International democracy 3-Islamic Awakening, progress, social justice and economic

management awakening on universities professors 4-Scientific potentials, theorization and mission of professors

in the Islamic Awakening movement

5-A study of the vulnerabilities and threats to the Islamic "Selected Papers Awakening movements and its opportunities The authors of papers and lecturers discussed the topics with the relevant committees based on the subject. We trust that the conference will help open up new horizons for the Muslim world in light of the efforts made by the cultivated and educated people including university professors and

scholars and that this will be a key step towards the growth of Islamic Awakening. The Scientific Committee of the conference expects all those goals will be achieved through guidelines of experts and intellectuals to attend the next meetings. Finally, it‘s impossible to safeguard the achievements of the Islamic Awakening movement without boosting and preserving Islamic and revolutionary vigilance and awareness. In fact, the Islamic Awakening movement is the fruit of the vigilance that has developed and grown in Muslim societies and it‘s clear that safeguarding and boosting public awareness will guarantee the maintaining and strengthening of the Islamic Awakening movement.

cademic Secretary of the Conference on universities

professors and Islamic awakening

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Islamic awakening and Young Generation

Dr. Aziz Mahdi (India)

"The reward of deeds depends upon intentions, and every person will get the reward according to what he has intended''

Prophet Muhammad (PBUH) Let‘s see what happens when we look at the concept of Islamic awakening while keeping this Hadith in our minds? Undeniably it is a reward for the youth and young generation for the pious intentions and actions of their predecessors; for all that is happening today in the form of Widespread Islamic Awakenings is the fruit of the tree which was planted yesterday. It is the reward which God has given us for our true belief in him and complete submission towards him, otherwise if it would not have been for God‘s grace, this day would never have come; as for decades Muslims have been flooded with accusations by their opponents; that too to such an extent that they are labeled "reactionaries," "die-hard traditionalists," "bigots" by the so called civilized West

under the existing anti- Islamic situations prevailing all

and Islamic Conference over the globe. "Proceedings of the First International It is widely known for a fact that as for today, the

Imperialist and Zionist regimes are doing everything in awakening their power to look for any opportunity to crush the on universities professors Islamic fundamentals

and also this wave of Islamic awakening which while "Selected Papers being in its first stage has shaken the world powers and has shown them what the Islamic Ummah can do when they are united! The later stages of this ―Wave‖ can only be speculated about and it is this speculation which is one of the prime

reasons why the west is worried about this phenomenon which for sure is going to become a world phenomenon on a much bigger scale than it is today. As Ayatollah Khamenei had once pointed out in one of his speeches after Friday prayers which I quote ―the political upheaval in the Arab world was part of an "irreversible defeat" for the United States and an "Islamic awakening" in the Middle East‖; this is what the west is so angry about, their ―irreversible defeat‖! The axial point of this article will be the role of youth in Islamic Awakening; because we being the young generation have duties as a part of Islamic Ummah and it is we who have huge responsibilities on our shoulders. It is ‗Us‘, the young generation who have the task of planting yet another seed of the same tree which our predecessors like Imam Khomeini planted for us and take the legacy forward. It is our duty to protect this Islamic Awakening from any harms whatsoever by the enemies of Islam and make it a deep rooted world phenomenon which our generations to come can use as a shelter. Let us first look at Islam. What is Islam? It is undoubtedly a religion of submission and awakening. It is a comprehensive system of life which guides our lives towards an ethical direction by bestowing its divine and spiritual character in our lives; it provides the foundation and goals for the Islamic Ummah and not to forget, the limits which guide us in our movement towards

that ultimate goal of life, helping us to walk on the right

"Selected Papers "Selected rst International International rst path, protecting us from negative consequences or getting lost in the way. Islam is a collection of beliefs which

on universities professors professors universities on nourish our minds, awakening cleanse our souls, help in imparting justice equally

among all, and decorates our lives with its customs and "Proceedings of the Fi the of "Proceedings

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Scholars from all over the globe have defined Islam from various points of views; Marx, while condemning religions did not exclude Islam from being opium for masses but the scholars who really looked into the practical aspect of Islam realized the fact that Islam is a complete submission of will to the commandments of God. This submission and surrender does not mean that people should be inactive, should not think of their development and their progress. As we see that Islam since its emergence has always paid special attention to the mankind; and being a codified religion it has given all necessary instructions in its holy book known as Quran, which was revealed to the prophet for making people aware of evils and goodness, light and darkness, knowledge and ignorance. In brief the real purpose of the revelation of Quran is to guide the humanity towards the right path, which leads to salvation. There is no doubt that about it that Quran has everything which may be of any use for the mankind, but it has also been proved that only theory cannot and never

be result oriented unless that theory is not realized into

practice; in other words, whatever has been codified in and Islamic Conference Quran has to be presented in its practical form. "Proceedings of the First International Our prophet presented the teachings of Quran in its

practical shape. Whatever was dangerous for humanity, awakening Quran declared that forbidden or Haraam and whatever is on universities professors in the interest of the mankind, Quran referred to it as

permissible or Halaal. In other words, Quran and actions "Selected Papers of the prophet are the basic factors to be adopted and followed by every Muslim until the mankind breathes his last. Coming to the point of our discussion, let‘s talk about Islamic awakening. Islamic awakening has its roots in

stronger inspiration and greater understanding among Muslim Ummah. The uprisings and revolutions that took place in Egypt, Tunisia, Libya, Bahrain and Yemen etc were a shock to the analysts of the whole imperial world; as they had never even contemplated that one day Egypt or Libya etc could see such momentous uprisings which could bring down the imperialists strongholds in these countries and eventually get rid of tyrants guarding the interests of imperialistic powers. Social revolutions are normally based on a very strong foundation of wisdom and experiences; be it their own or experiences of others which are in fact lessons to learn from. The best example of such experiences of others is the Islamic Revolution of Iran. Imam Khomeini has put it in the best set of words as ―victory of blood over sword‖. What we witnessed in Iran more than 30 years ago is the precursor to what we witnessed in Egypt and Libya and other Arab countries. Watching Egypt‘s Islamic revolution was more like a Déjà-Vu for Islamic Awakening. Many of us are mentioning this point again and again in altogether different sentences, but the fact remains the same that the spark of this fire was ignited by Imam Khomeini and his Islamic revolution of Iran. Many others are saying that the latest revolutions in Arab countries are in no way connected to Islamic revolution of Iran, but I am sure that in the near future this will become a proven fact

that Islamic revolution of Iran was the spark which burnt

"Selected Papers "Selected rst International International rst down the castle of Imperialism. This small spark of Iranian Islamic revolution got

on universities professors professors universities on stronger and stronger with each heavy blow of the awakening unfavorable winds, wanting to extinguish this fire of

Islamic Awakening right from the beginning until the "Proceedings of the Fi the of "Proceedings

Conference Conference latest events of Islamic revolutions in Arab countries; but and Islamic Islamic and they were unsuccessful then and they were unsuccessful

for yet another time in the recent times. Moreover, on the contrary to extinguishing this spark, these strong unfavorable winds made this phenomenon stronger and stronger and eventually helped it to spread to various other regions of the world. The more they tried to harm, the more their actions helped. We have a saying in India which goes like this ―how can that candle be extinguished which is lighted by God‖ it perfectly corroborates with the present situation of Islamic awakening. No matter how hard the imperialistic powers try to put this candle out, they can‘t succeed, as this is a candle which is lighted and protected by the almighty God. As Iranians say it in one of their Proverbs: The oppression of the oppressor harms him only. Or Haafez the great Persian poet has pointed out: Be assured that the oppressor will ultimately be defeated. It is without a doubt that Imam Khomeini as a source of translating Islamic theories into practice and also as an architect of Islamic Republic has provided us with a sea of

thoughts regarding Institution building and defining the

political orientations and approaches of the Islamic and Islamic Conference Ummah. "Proceedings of the First International The sea of ideas which originated from the clear spring

of Muhammad‘s (PBUH) Islam. It was Imam Khomeini‘s awakening dream to export the Islamic revolution and let others also on universities professors quench their thirst from that spring. And there is no doubt

in the fact that his dream was finally achieved in the form "Selected Papers of recent Islamic awakenings; which proves the sayings of Imam Khomeini fully true. In one of his messages, he categorically said: “Present true Islam to the world people in order to quench their thirst of Islam”

The determination of young generation towards righteousness has shown itself to be solid and unflinching in the recent events of Islamic awakening. One must also pay due importance to their determination to recapture the true Islamic spirit and to reconstruct their life according to it in the 21st century where everybody in the western world is running after hoarding or spending large amount of wealth, having a luxurious life away from the bounds of religion. It is not at all surprising for me that today‘s young generation wants to reconstruct their lives according to the fundamentals of Islam. It was expected for them to do such things, especially after what Imam Khomeini said around 30 years back! What did he say? That ―I want to export this revolution this Islamic awakening to all the Muslim ummah all over the globe and it is the youth who will play the key role‖. The older people are easily attracted towards religion according to their age factor and their experience in life. It is the young generation which is difficult to convince and it is difficult to make them understand the importance of various religious concepts; the young and hot blood, which is running in their bodies has its own aims and most of the times it is far away from spirituality and religion. What we saw in recent developments of Islamic awakening is that this young generation has come out of its hibernation and has started looking into the

fundamentals of Islam on a serious note and as to how it

"Selected Papers "Selected rst International International rst can help in the progress of their countries and the Muslim ummah on the whole. They are the ones who want to

on universities professors professors universities on follow the footsteps of great leaders like Imam Khomeini awakening who when asked by some western journalist that he has

taken Iran 50 years back with his revolution, told him that "Proceedings of the Fi the of "Proceedings

Conference Conference ―it is not just 50 years which I aimed at! I want to take this and Islamic Islamic and society back to 1400 years ago.‖

It was the same time when certain groups in the Muslim ummah were so west stricken that they looked at the western way of life as the only solution for being content and happy in life. They looked at Islam as something which has lost its charm and is too old to be in accordance with the 20th century. The imperialist powers had done everything in their power to outcast Islam from the world scenario and it seemed that they were succeeding, but God helped and guided Imam Khomeini towards reviving this religion and it is through Imam Khomeini that God showed the non-believers how compatible this religion is with the 20th oreven 21st century, or even many more centuries to come. When we look at the Islamic revolution and Islamic Republic of Iran‘s successful life after the revolution, even after so much pressure from the imperialistic powers, we tend to look into the reason for this success, which is none other than the young generation. The young generation which is brought up with the teachings of righteousness and piety is the real strong foundation which any country can build its hopes upon. Their value is immeasurable in any kind of material form.

Imam Khomeini and Ayatollah Khamenei have shown

us in their speeches and guidelines that youth is the most and Islamic Conference important section of the society. When you look at how "Proceedings of the First International they address the people listening to them you will find out

that it is not the older men they are addressing to, it is the awakening youth; the young generation. on universities professors Looking from another perspective, Imam Khomeini‘s

last WILL is addressed to the young generation not the "Selected Papers elders. He wanted to export this revolution to the whole world and when reporters asked him about what will happen to his goal after he is gone from this world? He answered that every single youth of Islamic Republic of Iran has and will become a Khomeini and after him it is

them who will export the Islamic revolution to the whole world. And now we can see for a fact that his dream has come true, yes it did take time, and of course it should take time to make people understand, awaken them from their sleep of modernity, I see this period of 30 years as the laying of strong foundations for the next centuries to come and the foundation stone of this building was laid by Imam Khomeini, who was without any doubt one of the greatest leaders of Islamic history. And now when the foundations have been laid strongly with the cement of complete submission to the almighty, no power in this world can do any harm to the Islamic awakening of world society. The Prophet (PBUH) said: [The Flag of Islamic] knowledge will be carried from one generation to the other by the moderates who defend it against the distortion of bigots, the claims of falsifiers and the misinterpretation of the ignorant." Hence it is the duty of the young generation to carry this flag of Islamic Awakening on its shoulders with the determination of handing it over to the next generation; which by the grace of God, the present young generation has rightfully taken this responsibility for.

To sum up: Those who are actively engaged in claiming the merit

of engineering and supporting the revolutionary

"Selected Papers "Selected rst International International rst awakenings in Yemen, Bahrain, Egypt and Libya are in fact engaged in annihilating the Islamic Awakening. How

on universities professors professors universities on the United States and its allies, who propagated that Islam awakening and democracy, are incompatible, Muslims are terrorists

and extremists and Islam causes war and bloodshed. "Proceedings of the Fi the of "Proceedings

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The presence of women with their Islamic Hijab in the historic demonstrations staged in these nations proves that the process of Islamic Awakening has already started. The presence of Young generation in the mosques proves the fact that Muslim youth has started emulating the revolutionary elements of Iran, who in fact are the pioneers of the Islamic Awakening. The days of Anti- Islamic propaganda has now come to an end. The progress and development achieved during the last 32 years after the victory of Islamic Revolution in Iran, in spite of all illogical and unjustified sanctions has proved the fact that Islam is very much capable of coping with the requirements of 20th and 21st century and even, it can lead the world towards happiness and real prosperity; but one should try to catch hold of the rope of true Islam- e- Muhammadi and remain away from the Islam which imperial powers are propagating. Even the right thinking and logical American and European youths have started studying the tenets and principles of Islam. Thousands of young men in the western world have already embraced Islam, which is nothing but prayer of Almighty and service to mankind; as

the holy book Quran belongs to the masses, Prophet of

Islam was merciful for the masses and its pious Ka‘aba is and Islamic Conference a place especially marked for the masses. "Proceedings of the First International I would like to end with this note that: Two factors are

essential for the success of any ovement. First is the awakening readiness of the masses to offer valuable sacrifices and the on universities professors second factor has been described as the presence of a

decisive leadership. The current wave of Islamic "Selected Papers awakening in Egypt, Libya, Tunisia, and other Arab nations proves the readiness of the masses, who are marching towards the grand victory under the noble guidance of Ayatollah Syed Ali-e- khamenei.

Establishing international Islamic unity based on religion, wisdom, morality and science Hossam Nassar1

Introduction Islam is a religion based upon the surrender to God who is One. The very name of the religion, ALISLAM in Arabic, means at once submission and peace, for it is in submitting to God's Will that human beings gain peace in their lives in this world and in the hereafter. The message of Islam concerns God, who in Arabic is called Allah, and it addresses itself to humanity's most profound nature. It concerns men and women as they were created by God-- not as fallen beings. Islam therefore considers itself to be not an innovation but a reassertion of the universal truth of all revelation which is God's Oneness.

Muslim Ummah Today The present status of Muslim Ummah is of great concern to all Muslim intellectuals. No one can deny that the Muslim Ummah occupies a position, which is at the lowest rung of the ladder in the world. The share of Muslims in Nobel Prizes and the Olympic Games is close to none. Muslims' contributions to literature- both general and

scientific- is marginal at best. It is very sad to see the

"Selected Papers "Selected rst International International rst dismal status of Muslims in the present world. Muslims have been economically exploited and politically

subjugated. on universities professors professors universities on

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1. Associate Researcher, Environmental Research Division, National Research Center (NRC), Cairo, Egypt

Economically, Muslims are poor; in education they are backward; and in science and technology they are marginal. The average literacy rate is around 35-38 per cent and in rural areas in Muslim countries, the illiteracy rate among Muslim women is 93 to 97 percent. This is contradictory to the message of the Qur'an and Prophet Muhammad (s).

Unity and Civilization Islam was destined to become a world religion and to create a civilization which stretched from one end of the globe to the other. Already during the early Muslim caliphates, first the Arabs, then the Persians and later the Turks set about to create classical Islamic civilization. Later, in the 13th century, both Africa and India became great centers of Islamic civilization and soon thereafter Muslim kingdoms were established in the Malay- Indonesian world while Chinese Muslims flourished throughout china. Islam is a religion for all people from whatever race or background they might be. That is why Islamic civilization is based on a unity which stands completely

against any racial or ethnic discrimination. Such major

racial and ethnic groups as the Arabs, Persians, Turks, and Islamic Conference Africans, Indians, Chinese and Malays in addition to "Proceedings of the First International numerous smaller units embraced Islam and contributed to

the building of Islamic civilization. Moreover, Islam was awakening not opposed to learning on universities professors from the earlier civilizations and incorporating their

science, learning, and culture into its own world view, as "Selected Papers long as they did not oppose the principles of Islam. Each ethnic and racial group which embraced Islam made its contribution to the one Islamic civilization to which everyone belonged.

The sense of brotherhood and sisterhood was so much emphasized that it overcame all local attachments to a particular tribe, race, or language-all of which became subservient to the universal brotherhood and sisterhood of Islam. The global civilization thus created by Islam permitted people of diverse ethnic backgrounds to work together in cultivation various arts and sciences. Although the civilization was profoundly Islamic, even non-Muslim "people of the book" participated in the intellectual activity whose fruits belonged to everyone. The scientific climate was reminiscent of the present situation in America where scientists and men and women of learning from all over the world are active in the advancement of knowledge which belongs to everyone.

The global civilization created by Islam also succeeded in activating the mind and thought of the people who entered its fold. As a result of Islam, the nomadic Arabs became torch-bearers of science and learning. The Persians who had created a great civilization before the rise of Islam nevertheless produced much more science and learning in the Islamic period than before. The same can be said of the Turks and other peoples who embraced Islam. The religion of Islam was itself responsible not only for the creation of a world civilization in which people of many different ethnic backgrounds participated, but it

played a central role in developing intellectual and cultural

"Selected Papers "Selected rst International International rst life on a scale not seen before. For some eight hundred years Arabic remained the major intellectual and scientific

on universities professors professors universities on language of the world. awakening

During the centuries following the rise of Islam, "Proceedings of the Fi the of "Proceedings

Conference Conference Muslim dynasties ruling in various parts of the Islamic and Islamic Islamic and world bore witness to the flowering of Islamic culture and

thought. In fact this tradition of intellectual activity was eclipsed only at the beginning of modern times as a result of the weakening of faith among Muslims combined with external domination. And today this activity has begun anew in many parts of the Islamic world now that the Muslims have regained their political independence.

Muslim Unity and challenges Muslims are so looked down upon, and they are treated with disrespect and they are suspect for terrorism. Muslims are also the most oppressed people anywhere in the world. Everywhere Muslims are bullied, detained, bombed and massacred with impunity. The Muslim countries are weak and are unable to do anything to defend themselves, their people and their fellow Muslims anywhere in the world. Common sense dictates a Muslim country needs guns and rockets, warships and warplanes, armored cars, etc to defend its sovereignty. A Muslim country cannot depend on imported military equipment, particularly from countries that are opposed to us. Muslims should invent, Design, produce and test their own weapons of defense

like happening nowadays in Iran and to some extent in

Turkey. and Islamic Conference This goal cannot be achieved unless one has scientific "Proceedings of the First International and technological knowledge and skills. Acquiring

knowledge and skills is mandatory in Islam. Those who awakening learn science, mathematics and acquire technological on universities professors skills are therefore obeying and fulfilling the injunctions

of Islam. There was time when Muslim countries were "Selected Papers strong militarily and economically, and were advanced in the sciences and technology. During those glorious years of the Muslim civilization, Muslims were not oppressed. Muslims were respected and feared. Europeans had to learn from Muslims new knowledge as well as those of the

Greeks and others, which the Muslims had studied, translated into Arabic and enhanced. The Prophet Muhammad (pbuh) brought only one Deen from Allah (SWT) that is al- Islam. But today there are many Islamic sects. They are the results of differing interpretations about Islam by different scholars through the centuries. Some of these interpretations and teachings are so different from each other that their followers actually accuse each other of not being Muslims. Indeed, they regard many who profess to be Muslims as infidels. Because of the thousands of different interpretations of Islam and very many different sects, each claiming to be the true followers of Islam, the Muslims are thoroughly confused and disunited. Disunited, confused about Islam, fighting each other for power, lacking in essential knowledge and skills, misapplying their God-given wealth, the Muslims of today have reached the lowest point in their development. The injunctions of the Qur'an are ignored completely, although these injunctions stress making judgment with justice. And because we ignore this stress on justice enjoined by Islam, we create an image of Islam that is uncaring and unjust. Islam has been misinterpreted and deliberately ignoring the teachings of Islam. It is because of this that Muslims of today are backward, lacking in knowledge, unable to defend themselves and their religion, and some Muslims

are forced to resort to terror in order to seek revenge.

"Selected Papers "Selected rst International International rst The Qur'an clearly states that Allah (SWT) will not change our fate unless we strive to change it ourselves.

on universities professors professors universities on And so we will come to be oppressed, to be attacked, awakening bombed and killed, while our religion, Islam, is

condemned as false by the Christian elite in the West. "Proceedings of the Fi the of "Proceedings

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Dangers of globalization Non-Muslims were busy exploiting new technologies to the full, while Muslim countries were being left behind. This warning that Muslim countries that were technologically backward and economically poor risked being bullied and recolonised by the non-Muslim world.To achieve the unity of Muslim, it is recommended that all Muslims should become true Muslims themselves. (This doesn‘t seem to be happening either, perhaps it might happen in future). Some people want to establish an Islamic Khilafat (a single Muslim government in all the Islamic countries) by changing the minds of the Muslims. However in the present era it appears to be impossible to achieve unity.

One goal approach for Muslim Unity Muslims are required to work together towards a common goal set by the Noble Qur'an and shown by the Prophet (PBUH) through his Sunnah. They are brothers and sisters because they are bonded by the common ideology of the unity of God and the unity of mankind. These are the foundational principles of Islam. The

Qur'an and the Sunnah of the Prophet (PBUH) require

Muslims to work for the unity of the Ummah. Muslims are and Islamic Conference required to be merciful towards each other (The Qur'an "Proceedings of the First International (48:29)) and be like the body where if any part hurts the

whole body should feel the pain (Hadith). But, are awakening Muslims practicing this injunction of the Qur'an and the on universities professors Sunnah of the Prophet (PBUH)? Muslims and various

Islamic organizations are working hard but it is "Selected Papers frustratingly obvious that the above goals are ever so illusive. Instead of Muslims being united in mercy towards each other, they are, on the whole, far from it. Instead of feeling the pain and misery of other Muslims (Chechens, Palestinians, Kashmiris, for example),

most of us are happily enjoying our material comforts of life. Is Muslim unity only a dream that cannot be fulfilled? Some may argue that all this talk of Muslim unity is out of date. There was a time when Islam united Muslims but present reality makes it impossible. Talk of Muslim unity is nice, and makes Muslims feel good but it is an unrealistic goal that cannot be achieved. In fact, this is what is happening to Muslim Ummah today. Probably, there are no people in the world today who have been as divided as Muslims. They are divided along religious, political, ethnic, cultural, racial, linguistic, and sectarian lines. These divisions extend further into subdivisions. Status, wealth, fame, and fortune have also created social differences among Muslims. Dr. Mansoor Alam says, "Muslims are divided at the root into Sunnis and Shias. Sunnis are further divided into Hanafi, Maliki, Sha'fi, and Hanbali. Shias too are divided into Kesania, Zaidia, Imamia or Ithna ‗Ashari, Ismailia, etc. Sunnis are also divided into Ahle-hadith and Ahle-fiqha. In the Indian subcontinent (at least) Ahle-fiqha are further divided into Deobandis and Barelwis. Similar differences exist in other places as well. Are all these divisions and differences schools of thought as many Muslims claim? Whether or not we admit it, these differences and divisions do create physical, emotional, and psychological barriers amongst us. Iqbal says that these differences create prejudice in human beings.

"Selected Papers "Selected rst International International rst Suggestions to achieve our goals in Islamic unity Any recommendation for the unity of Muslim Ummah

on universities professors professors universities on should be realistic and its effective application demands awakening utmost sincerity, conviction, commitment and caution

from every relevant person or authority. Although there "Proceedings of the Fi the of "Proceedings

Conference Conference has been gross political deviation within Islam, this can be and Islamic Islamic and rectified easily - because, Alhamdulillah, the Islamic

framework is still alive and Al-Qur'an, the eternal constitution of the world, is ever present in the Muslim hearts. Repentance for the past negligence and pledge for the present, these two things being acceptable to Allah (SWT), are the pre-requisites for any success. Following broad recommendations are mentioned here - some for the inter-governmental bodies of the Muslim world and others for the Islamic Movements.

(i) Lack of Consensus and Islamic Spirit Organization of Islamic Conference (OIC) and other governmental agencies, global or regional, should initiate to strengthen the cause of Muslim unity by increasing their commitment to their own declared objectives and charters. OIC has, in fact, devised some commendable schemes to promote mutual assistance and cooperation among Muslim countries in various fields. But the lethargy of the member states and incompetence of the OIC administration have made these programs ineffectual. Lack of consensus as well as Islamic spirit are the main reasons behind these apathetic situation. Methods and ways need to be found so that the relevant Muslim states

can work positively on matters of common interest and

avoid those that create dissensions. The following areas of and Islamic Conference cooperation and mutual help by the governmental "Proceedings of the First International organizations are now more demanding than ever.

awakening (ii) Economic Cooperation on universities professors These include Food, Agriculture, Energy, Trade, Basic

Industry, Transport, Communication, etc. Economy is the "Selected Papers backbone for the self-reliance and prosperity of any country, but unfortunately no Muslim country has any economic infrastructure of its own. As Muslim countries are plagued

either by affluence or extreme poverty, sharing of wealth, skill and expertise can improve their collective economic predicament.

(iii) Science and Technology Exchange As Science and Technology are fundamentally important for a nation to keep pace in the race of development, Muslim countries should promote cooperation and interaction in these areas. Muslim countries should put their joint efforts in order to develop their technological know-how in the productive areas of their economy and initiate some basic research if possible. This will help reducing the brain drain of the talented scientists from their countries.

(iv) Information and Cultural Cooperation These include cooperation in the promotion of the features and history of Islamic Civilization, Academic and Research link in various areas of mutual interest as well as Information-related and Humanitarian activities. Cooperation in defending Muslim rights and Islamic values in Muslim-minority countries can lead to a better understanding among the Muslim countries. Serious and practical steps should be taken to promote Arabic, the language of the Qur'an and of eternal paradise, throughout the Muslim world with a view to making it the common language of the Ummah. This will definitely increase the

psychological and spiritual bondage between the

"Selected Papers "Selected rst International International rst Muslimpeople.

on universities professors professors universities on (v) Scientific cooperation between Muslim countries awakening The first verse of the Quran that was revealed and

inspired Prophet Muhammad (pbuh) was "Iqra" or to "Proceedings of the Fi the of "Proceedings

Conference Conference acquire knowledge and emphasized the importance of and Islamic Islamic and learning in human life.

"Read in the name of thy Lord who creates." The Noble Qur'an also says "Rabbi Zidni Ilmaa" that is to pray to Allah for increase in knowledge. According to the Qur'an only men of knowledge really fear Allah most. There are many Ahadith, which emphasize the spiritual value of learning and of the need for all Muslims to expand their knowledge in all ways. The Noble Prophet (peace be upon him) has said, the learned men are his heirs. Also with learning Allah (SWT) raised a people and makes them pioneers in whose path others will follow and whose examples others will take. Prophet of Islam also said, seek knowledge though it be in China. It was in such a spirit and encouraged by such words that the Arabs re-lit the torch of learning in Europe and bore it triumphantly aloft to illumine what would otherwise have remained for the West, the Dark Ages. Islamic Education brought light wherever there had been darkness before. From the very beginning Muslims were encouraged to do all they could to further the cause of education. Joseph Hell in his well-known book, Arab Civilization (Joseph Hell, "The Arab Civilization." Tr. Khuda Baksh,

Lahore 1943), explains why education was bound to

flourish wherever Islam spread, in these words: Islam and Islamic Conference encouraged a noble ambition for learning, a craving for "Proceedings of the First International learning, a spirit of tolerance, a restless ambition to extend

wider and yet wider the frontier of knowledge which so awakening distinguishes the Muslims' mentality and stimulated lofty on universities professors purpose. Joseph Hell continues in the Arab Civilization:

"In the domain of trigonometry, the theory of Sine, Cosine "Selected Papers and tangent is an heirloom of the Arabs. The brilliant epochs of Peurbach, of Regiomontanus, of Copernicus, cannot be recalled without reminding us of the fundamental and preparatory labor of the Arab Mathematician (Al-Battani, 858-929A.D.)."

Persian and Arabic, the pride of the Muslim ruling elite, where replaced with the English language. The curriculum was designed to serve the purposes of the colonial empire and not to promote the intellectual growth of the students. The British rule in India, gave a fatal blow to the system of education that distinguished the Muslims from the rest of the communities of the Subcontinent. With the passage of time the Muslims were alienated and their system of education suffered heavily. After the Second World War many Muslim countries became independent. Most of these countries are situated in Asia and Africa. Many Muslim countries in Central Asia got independence after the breakup of the Soviet Union. After gaining independence these countries gave due importance to education which was previously dominated by their colonial rulers-Great Britain, France, Italy, Portugal, Spain and also Soviet Union, institutions of higher learning were established and students were sent abroad for education in science and technology. At present there are 56 independent Muslim States, members of the OIC, total number of Universities and Institutions of Higher Education and Research in the Muslim Ummah is above 1000. The average literacy rate in the Muslim world is 35 per cent. Taking the economic development index as a parameter

for development, one can see the disparity between the

"Selected Papers "Selected rst International International rst Muslim world and the developed world. According to statistics, only six Islamic countries fall in

on universities professors professors universities on the high human development index (HDI), 22 in the awakening medium and as many as 23 in low HDI category, according to the UN. The highest-ranking Islamic country

th "Proceedings of the Fi the of "Proceedings

Conference Conference is 36 while the lowest 173rd, in the HDI list of 178 and Islamic Islamic and countries.

The total GNP of the 56 OIC member countries is only $1.1 trillion, which is less than that of France with $1.5 trillion and only one fifth that of Japan which has a GNP of $ 5.1 trillion, with no natural resources but has 1000 universities including 120 of them in Tokyo alone. The total number of universities in OIC countries is 328 while Tokyo alone has 120.The OIC region, as a whole needs at least 12000universities. The entire Muslim world constituting one-fifth of humanity, contributes barely 1000 research articles out of 100,000 science books and 2,000,000 research articles published annually. While the West has an average of 3000 science PhDs per million populations, our number is so dismally small that even the statistic was not available. The number of universities should give emphasis on technology and research in scientific education and only by paying full attention to the scientific education, we can compete with the developed countries of the world. Scholars agree that the true wealth of a nation lies in the quality of education with which its people are blessed and its ability to use its educated masses for economic development. It is a fact that the contribution of science

and technology to economic growth is now widely

recognized. and Islamic Conference After gaining independence, the Muslim countries' "Proceedings of the First International emphasis on science and technology is very poor. Because

of this, most of the Muslim countries are defined as poor awakening and under-developed. There are only 8 countries, which on universities professors can be described as developing.

As stated above there are more than 1000 Universities "Selected Papers and institutions of higher learning and research in the Muslim world. It is amazing to note that most of the Muslim countries do not have educational links/contacts between them. Though some positive steps have been taken in this direction yet more efforts are required to

develop linkage/ contacts between educational and research institutions of the Muslim world. The Muslim Ummah must realize the demands of the 21st century and give due importance to education. The Muslim world must lay the groundwork of constructive, dynamic and meaningful revolution among the minds of our youth through education. For this, expansion in educational links/contacts between Muslim countries be so planned that these countries could benefit from each other‘s' experiences and expertise. Linkage be established between prestigious Universities and Institutes of Higher Learning of the Muslim world for inviting well-known scholars to visit and deliver external lectures. During this visit scholar can meet colleagues and advanced students, advise on academic programs, and explore the possibilities for collaborative research. Under such a scheme a prominent scholar from an Arab University might visit a number of universities of an Asian Muslim country or a distinguished researcher from Central Asian Muslim country work in some Muslim country in Africa, of course, these are just examples. Similarly teachers/students could be sent to be exchanged between Muslim countries for further training and gaining more practical experience. This will also create an atmosphere of mutual understanding and friendship. Literacy rate in some of the Muslim countries

is as high as

"Selected Papers "Selected rst International International rst 97.5 per cent (Central Asian Republics) whereas in Niger (Africa) the literacy rate is only 19 per cent. In

on universities professors professors universities on Afghanistan it is 10 percent or less after the unending awakening Civil War.

Coordination can be worked out for exchange of "Proceedings of the Fi the of "Proceedings

Conference Conference experience to raise literacy rate in Muslim African and Islamic Islamic and countries with the assistant of Central Asian Republics.

Memorandum of Understanding (MoU) can be signed between Research Institutes of Muslim countries to gain experience and share results of research

in the same field. This is the age of information technology. Muslim countries can link their Universities and Institutes of Higher Learning through Internets and e-mail to share their experiences in the different fields of research and to achieve positive results. Expansion in Educational Linkage/Contacts programs between the Muslim countries could be established through the assistance of different Islamic International and Regional institutions. Finally, we all know that Ummah is going through very crucial stage. At this juncture of time unity within our ranks is most important than ever.

and Islamic

Conference

"Proceedings of the First International

awakening

on universities professors

"Selected Papers

A Study of the Cognitive Concept of Islamic Awakening and its Components Bahram Bahrami1 Mahmoud Kazemi2

Abstract Despite the diversity of its tendencies and difference in its subsets, Islamic Awakening communicates a single message to the world, the theme of which is: Once more, we want to bring religion into the realm of individual and social life of human beings. This feeling which is accompanied by self-awareness is a combination of shame and a determination to return to the pure and genuine values of the past. This shame is because of the glory Muslims once held, and now is absent from their lives. Also, returning to Islam is necessary due to the fact that our backwardness is the result of getting away from Islam. The meaning and the message of Islamic Awakening is returning to Islam with all its comprehensiveness and all its dimensions in order to achieve our past glory, or the glory we have lost. As inferred from the concept of Islamic awakening, the word ―return‖ should not be interpreted as a reverse trend, i.e. this ―return‖ does not revolve around the idea of returning to the past and a regressive course through history, but, its means a return to Islam; repentance of not paying enough attention to it;

and compensating for not fully complying with the

"Selected Papers "Selected rst International International rst religion of our Prophet. Thus, Islamic Awakening is synonymous with the fact that there is a huge gap between

our beliefs, ethics and actions in social life and the Islamic on universities professors professors universities on awakening concepts and values, making it obligatory for us to try to

compensate for the failures of these past centuries.

"Proceedings of the Fi the of "Proceedings Conference Conference

and Islamic Islamic and

1 . Member of faculty in Zanjan University - [email protected] 2 . Member of faculty in Zanjan University - [email protected]

The purpose of this return is to create a new Islamic civilization by applying the pure Islamic values and the experiences gain from human civilization. Islamic Awakening movement aims at creating a global Mohammedan civilization, in which rationality is accompanied by spirituality; ethics by power; knowledge by values; and knowledge by practice.

Keywords: Islamic Awakening, cognitive concept of Awakening, Islamic, Islamic Ummah.

Introduction "Islamic Awakening" movement or the Islamic uprising is massive and pervasive phenomenon that emerged almost two centuries ago. During this time, this movement has faced numerous ups and downs, making it associated with several weaknesses and strengths. The movement that first emerged in specific limited geographic areas has expanded its scope over the past decades, developing gradually throughout the Muslim world from East Asia to South and West Africa and even among Muslim minorities

in other countries.

In the beginning, the activists of this movement and Islamic Conference consisted of a group of religious scholars, elites, and "Proceedings of the First International intellectuals, but today the Muslim masses around the

world, ranging from scholars to the populace, are part of awakening this uprising. With the victory of Islamic Revolution in on universities professors Iran, the Islamic movement entered a new phase, and a

spurt coupled with the depth of thought was created in "Selected Papers Islamic geography, especially among the masses and static layers of Muslim societies. Thus, putting aside its passive defense state, the Islamic Awakening took on the offensive line of thought and behavior, to reveal itself in the forms of political streams and institutions and even

resistance movements. The awakening resulted from the released energy of the Islamic Revolution, which at first appeared in the form of a political system, soon entered the domain of political and diplomatic management, affecting other political systems of Islamic world. In the current situation, the powerful presence of Islamic Awakening movement with the centrality of the Islamic Republic of Iran and it function in the form of a religious democracy, under the management of political movements and uprisings as well as the resistance, has changed the power equations in the international relations, organizing a new equation that is in difference with the equations defined by the liberal democracy with the centrality of the West. This situation has clearly scared the great powers who assert dominance over the world, compelling them to mobilize all the facilities they have in order to prevent the new process of power in the region, which is spearheaded by "political Islam" under the influence and guidance of Iran, because they see Islamic Awakening, which is showing itself in the form of resistance movements, as the biggest challenge for the Western political and diplomatic management with the centrality of USA and the most serious threat for the principles and foundations of liberal democracy, considering it as the largest target of the West's hostile policies in the current situation. Falsifying this resistance as terrorism; West's explicit efforts to

prevent this current of thought from turning into a political

"Selected Papers "Selected rst International International rst system; its emergence as a regional hegemony; and warning against the Shiite Crescent, are all results of the

on universities professors professors universities on concerns of USA and its regional allies who, being awakening cautious, use them as a substitute for the chains of Islamic

Awakening so that they can separate the pioneer currents "Proceedings of the Fi the of "Proceedings

Conference Conference of the Islamic Revival of Islamic awakening, while and Islamic Islamic and avoiding direct confrontations with Islamic Awakening.

Taking the above into consideration, the purpose of this paper is analyzing the cognitive concept of Islamic Awakening and its components.

Semantics of Islamic Awakening a) Definition of Awakening Awakening is a Persian word; synonymous with the knowledge and cognition in the ,"2تصةرشخ ― ,"1یقظةح ― words Arabic language. Generally, it refers to a condition that gives a person the ability to understand and choose. Hence the term sometimes refers to the outward awakening and sometimes to internalized awakening. An outward awake person is the one who consciously performs physical activities such as eating, drinking, hearing, seeing, studying, driving, etc. But these activities are confined to یَعْهًٌََُٕ ظاِْشاً يٍَِ انْحَراجِ انةذنَْرا َٔ ُْة ىْ عَةٍِ انْةِرِشَجِ ― .the material world ,They know what is apparent of the worldly life) ‖ُْةىْ اةالِهٌُٕ but they, of the Hereafter, are unaware.) In the public eye, these people are human beings and live in the human societies, but they have not reached to the human awakening, because although the activities mentioned above are necessary for the survival, they are not

sufficient. Inner awareness, its insight and perspective is

moving beyond the boundaries of the material world. and Islamic Conference Despite using the material world, this kind of awareness "Proceedings of the First International considers it as a bridge or passage to soar in the human

and spiritual horizons. According to the Quranic and awakening Islamic ideology, the former type of awakening, is on universities professors applicable to those who have eyes but do not see; have

ears but do not hear; etc. These people are called the "Selected Papers ignorant. The latter type includes those who achieve the effective through the effect and the creature through the creator by understanding, meditation, and reflection. As

1 . vigilance 2 . wisdom

the poet puts it: ―Green leaves of the trees are, for the wakeful, each a sheet from the book of understanding the creator‖. This means that the wakeful do not just look, but see, hear and meditate. In the Islamic and Quranic while in ,1‖تصةرش ― ideology, a wakeful person is called Persian, such a person is called ―vigilant‖. The objective of this thesis is to analyze the second type of awakening. b) Definition of Islamic Awakening Islamic Awakening is a phenomenon that has occurred and realized in a historical context not much ago, in Muslim countries. Although there is little disagreement about its definition, there is no comprehensive or preventive definition for it due to its emerging reputation. ―Islamic Awakening has a form of overlap or conceptual relation to issues such as religious reform, religious revivalism, Islamism and the like. Also, in the contemporary Arabic language, it refers to various ,‖انثعة اسالةیي 3― ,‖انصةحِٕ اسالةیيرّ interpretations such as ―2 or ,‖انرقظةةّ اسالةةیي 6― ,‖انحشکةةد اسالةةیير5ّ― ,‖انررةةاس اسالةةیي 4― other concepts related to them‖. With a sociological approach to the term ―Islamic Awakening‖, it can be interpreted ―as a generalized belief that is probable to be found in nearly all communities, among Muslim groups and even among individual Muslims‖. ―Generalized beliefs are those that are believed by almost all people, causing the same unspecified behaviors by them. Islamic Awakening is one of these generalized beliefs‖ (Forqani,

1386 (2007)).

"Selected Papers "Selected

rst International International rst on universities professors professors universities on awakening 1 . discerning

2 . Islamic Awakening "Proceedings of the Fi the of "Proceedings

Conference Conference 3 . Islamic resurrection and Islamic Islamic and

4 . Islamism 5 . Islamic movement 6 . Islamic vigilance

Nature of Islamic Awakening Islamic Awakening has a form of overlap or conceptual relation to issues such as religious reform, religious revivalism, Islamism and the like. Also, in the contemporary Arabic language, it refers to various ,‖انثعة اسالةیي ― ,‖انصةحِٕ اسالةیيرّ ― interpretations such as or other ,‖انرقظةّ اسالةیي ― ,‖انحشکةد اسالةیيرّ ― ,‖انررةاس اسالةیي ― concepts related to them. However, gaining a good understanding of Islamic Awakening requires enough knowledge about the teachings of Islam and an inner discernment of the Muslim community as well as numerous connections and factors. It seems that the existing sociology theories in the field of social movements are lacking enough theoretical capacity and efficiency required to explain and interpret the Islamic Awakening. Those sociologists who have studied Islamic Awakening and religious reformation movements, have tacitly acknowledged this inadequacy: ―Whether Islamic revivalism - even in its most fundamentalist forms - should only be considered as a renewal of traditional beliefs and ideas, is doubtful. What has been happening is more complicated that it appears. Customs and traditional

ways of life have been restored, which are specific to the

modern times‖. With a sociological approach to the term and Islamic Conference ―Islamic Awakening‖, it can be interpreted as a "Proceedings of the First International generalized belief that is probable to be found in nearly all

communities, among Muslim groups. A social movement awakening stems from a variety of sources and origins, and the on universities professors formation of a movement Followed by social changes,

depends on the mobilization of these resources as well as "Selected Papers the organization of the links between them. These resources include phenomena such as organizational structure, leadership of networks and communications tools, material and economic capital, pressure leverages,

and the opinions and beliefs of people (Naqib Os-Sadat, 2011). Generalized beliefs are those that are believed by almost all people, causing the same unspecified behaviors by them. Islamic Awakening is one of these generalized beliefs, namely, despite the distinction and separation between Islamic movements and Islamic awakening, awakening is a common belief among Muslims throughout the Muslim world. Thus, just like the fact that a belief is the originator of behavior, Islamic Awakening is also the creator of Islamic movement. Islamic Awakening manifests itself through the wisdom, knowledge, emotion, heart, determination and practice of Muslim men and women, and perhaps there is no member of the body of the Islamic ummah that is not characterized by this Awakening. Islamic Awakening, beyond any religion, nation, race or land, can be seen everywhere (same). History of Islamic Awakening Islamic awakening has a history of two hundred years of in the world of Islam, namely, at one point of time; Muslims woke up to get themselves out of the recession and apathy mode, or in other words, degradation to which they were imposed. Consequently, a movement emerged in the Muslim world that is called the Islamic Awakening movement. A driving factor for the development of this movement is the foreign invasion over Islamic states and

the attempted domination over these countries. Since

"Selected Papers "Selected rst International International rst nineteenth century till today -the beginning of the twenty- first century, Islamic awakening has a history of about two

on universities professors professors universities on hundred years. Since the time Muslims began their awakening movements with the leadership of their intellectual

leaders, this awakening movement and efforts to guide "Proceedings of the Fi the of "Proceedings

Conference Conference people‘s ideas continued by leading figures in all the and Islamic Islamic and Islamic countries. What Islamic Awakeners did in

different countries, has different dimensions, because, their attempts complementing each other, each proposed a solution - upon their own tastes - in order to compensate for the retardation and to get rid of the foreign colonization and domination. Communication between the leaders and the forerunners of Islamic Awakening in the Muslim world, spontaneously created a consistency between the precursors of Islam (Baba-pour, 1382 (2003)). Causes and Roots of Islamic Awakening Islamic Awakening is a reform movement that has happened in the historical context of Islamic countries. Although this blessed phenomenon has occurred in several different areas and times, generally it was inspired by the teachings of the Koran and Islam. The intellectual roots of this movement can be found in various verses of the Holy Quran. Despite the conspiracies of the Arrogance to distort and divert Islamic Awakening, this uprising - though with ups and downs - has moved along the course of its journey. Because God has prepared the ground for Awakening by sending his messengers and protecting Quran as the book of Awakening, determining his Tradition to spread his light across the world, even if some

people do not like it. KEY TERMS: Awakening, Islamic

Awakening, the Holy Quran, right and wrong. and Islamic Conference Prerequisite: In today‘s world which is full of turmoil and "Proceedings of the First International challenge, discriminating right and wrong, verifying the

issue, seems a difficult job. The complexity and awakening entanglement of these two streams is such that a lot of on universities professors minds and ideas have developed wrong judgments or at

least have found themselves in an aura of ambiguity and "Selected Papers uncertainty. Many factors might lead us to neglect in our living environment. Although novel propaganda tools have added to its effect, this movement is not in the coordinates of the modern world. In the distant past, internal factors such as prejudice, ignorance, distort

thinking, love and hate ... as well as external factors such as colonialism, imperialism and global Arrogance, which are the most important misleading factors especially in the modern world, had been confronting the perfection and happiness of human beings, among whom only those with insight have survived up, reaching to their goals. Because they know who the enemy is; what it is like; how it attacks; What its purpose is; What its weapon is; and finally how to confront it. For the world and mankind have not been created in falsehood, but they been created by َُْٕانهَُّّ انَّزی س إِنَّ إِسَّ ُْةَٕ انًَْهِة ُ انْقُةذنٔطُ ― :God is characterized by ‖انسَّةةیوُ انًُْةةنْيٍُِ انًَُْٓةةرًٍُِْ انْعَضیةةضُ انْاَثَّةةاسُ انًُْرََْثنةةشُ الُةةثْحاٌَ انهَّةةِّ عًََّةةا یُ ْةةشِکٌُٕ (He is Allah than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him) (Al- Hashr/23). God has always helped his creatures through the hardships of life, and has blessed the world with Awakeners with the same soul and language. By rising and fulfilling themselves, these Awakeners enlighten the human course, guiding them towards the truth and salvation. God‘s Prophets, whose mission was awakening people, were at opposition with any deviating factors, especially external factors such as tyranny; exploitation; colonialism; and stultification, their ideals being the

eternal development, progress and prosperity of human

"Selected Papers "Selected rst International International rst beings. Hence, human culture and dynamic civilization percepts itself as indebted and grateful to the Awakeners

on universities professors professors universities on sent by God. The sacred religion of Islam and the Holy awakening Prophet, Hazrat Muhammad (PBUH), by bring the Quran,

which is the chorus of Islamic Awakening through human "Proceedings of the Fi the of "Proceedings

Conference Conference history, emerged at the time and in the context in which and Islamic Islamic and the state of society and people was in its worst possible

you were on the edge) ‖کُُْةرُىْ عَهة فَةحا ُْحْةشَجن يِةٍَ انَُّةاس ―) situation of a pit of the Fire)). At this time, Muhammad Mustafa (PBUH), the Awakener sent by God, came to help and -and He saved you from it)) (Ali) ‖لَأََْقَةزَکُىْ يُِْٓةا ―) save them Imran/103). The Prophet blesses the mankind society with Holy Quran – the guidance sign and the ever-lit light of prosperity. Quran, as the final, perfect and the most comprehensive program of human life, portrays in several passages the scenes of misery and cruelty of humans which were the results of human‘s ignorance, warning about its consequences as well as proposing Awakening and insight.

Barriers to Islamic Awakening 1. Distorting Islam and Inverting Religious Concepts With the gradual distancing of Muslim societies from the original Islamic concepts and teachings of Islam, and alteration of the genuine justice-seeking message of it, the school slowly began to fall behind its flourishing course, and suffered from deflection. Valuable concepts such as justice, fairness, jihad, Abrahamic Hajj, martyrdom, ordering to virtue, etc., due to their dangerous results for

the power-holders, either got distorted or were forgot.

Instead, issues such as fate and determinism, or Qur'an and Islamic Conference being a creation or not, become the most important Islamic "Proceedings of the First International and religious challenges for years. Issues of this kind

controlled the public religious concerns and became awakening central to the debates of the scholars. on universities professors On the other hand, sectarian and Arabic tendencies,

penetration of Greek non-Islamic culture and ideology, "Selected Papers and being inspired from the Western teachings and worldview, led to the isolation of Islamic ideals. Later on these issues led to the notion that Islam is not compatible with the contemporary period. More educated people, neglecting the Islamic culture and its rich reserves,

perceived the key to the development and even the survival of the community in the acquirement of Western science, values and philosophy. Imam Khomeini in a met with some officials notes that enemies have found their own conservancy in eliminating either Islam or its content from countries. Although they did not have much success in the former, they have managed to eliminate the content of Islam (Imam Khomeini, 1381 (2002)). 2. Difference Difference, which results from incorrect understanding, selfishness, following sensuality, superficialness, or not separating priorities from each other, has always been here along the course of mankind life. The difference phenomenon has culminated in this period, turning intellectual differences into bloody conflicts; collapsing the body of Ummah; and forcing Muslims into separating from each other. All these differences occur in the context of partial and superficial issues, while the core issues related to the future of Muslim Ummah have been marginalized. In other words, multiplicity of religions and schools of thought should be a tool for the advancement of the human mind, innovation in the world of ideas, working on common ground, acceptance of the excuses of others in matters of conflict, and specification of differences to the قم یا أْم انكراب ذعانٕا إني ― :personal fields, just as Quran states Say, "O People of the) ‖كهًةح الةٕاب ترُُةا ٔ ترةُكى أٌ س َعثةذ إس ا Scripture, come to a word that is equitable between us and

you - that we will not worship except Allah and not

"Selected Papers "Selected rst International International rst associate anything with Him and not take one another as lords instead of Allah ").

on universities professors professors universities on 3. Pride and Selfishness awakening Pride is a state among individuals, communities, and

groups which results in them being isolated and empathic "Proceedings of the Fi the of "Proceedings

Conference Conference toward other people. As a consequence, they will not and Islamic Islamic and accept any sort if criticism, because they perceive it to be

aimed at their ideas, values, and principles. The subject matter requires that a Muslim individual who seeks reform, as well as communities and groups, who want to tread the path of practical and field development of the procedure of serving Islam, consider life a domain of acquiring experience to take benefit from the experiences and failures of others. Groups should explicitly interact with their members, clearly declaring their victories and defeat and explaining the failure factors for the group and its members in order to find a solution for them. This is achieved with the following conditions: A) The Awareness of the group and not getting disappointed because of the explicitly. B) Individuals should not stay merely as critics. Instead, they should personally take the responsibility of the solution. Because remaining at the level of a critic, being a disease is a justification for avoiding work and effort. Thus, followers of the groups understand the subject matter, and their characters take shape according to the critical thinking, without the fallacy and insist on error trends. One of the most prominent indications of a Muslim society is that it lives merely for God, away from

any arrogance or pride, which are of the most dangerous

moral diseases facing Islamic inviters. An Islamic and Islamic Conference organization that refuses to face its own mistakes or to "Proceedings of the First International correct them, is at the risk of stagnation and isolation from

the Islamic ummah, and has to put up with its current awakening situation. As a result, it will not have the opportunity for on universities professors innovation or development, which will be Followed by the

loss of its members and the overcoming of its enemies "Selected Papers over it. Due to misunderstanding, some have tried to justify this failure and stagnation with titles such as predestination, tribulation and the dangerous and difficult path of Prophets. But predestination is not synonymous with irresponsibility. Also, tribulation is the natural result

of struggles and Jihad of believers against oppression and corruption, and should not be interpreted as being satisfied with the existing injustice and the negative conditions of the power-holders, or not gaining experience from mistakes and not taking advantage of the failures of others, or a lack of understanding of the subject condition of affairs and power-holders, or even a lack of proper understanding of the traditions and natural ways of affairs. 4. Unsophisticatedness Another weak point of Islamic awakening is the shallow and blind understanding of many Muslims towards Islam as well as their emotional reactions to the disastrous situation of Muslim nations in Palestine, Quds, Chechnya, Philippine, Kashmir, Afghanistan, and Iraq. Although Resistance and martyrdom-seeking operations are crucial for the survival of the Islamic Awakening, provocation of the spirit of Jihad, and the call for return to Islam, there is also the need for deep planning and examination of the real world needs in order to create a process of change and find freedom from intellectual and social inanition. Our problem is that we are unaware of the strong need for such modern studies and examinations; we are only dependent on fixed principles that we have access to, but still cannot put them into practice in the current situation of Islamic society. The Quran, Prophetic Tradition, and other sources of Islamic law making provide us with outlines by which we can develop a plan

to put the engine of Islamic society in motion in

"Selected Papers "Selected rst International International rst accordance with Islam and modern needs of the current society. This requires our deep and proper understanding

on universities professors professors universities on of such needs and welcoming them warmly. That is what awakening we need today. We need a moral plan that can guide the

modern individuals and society through easy "Proceedings of the Fi the of "Proceedings

Conference Conference communication with everybody. We need to present our and Islamic Islamic and concepts in a form compatible with Muslims‘ mentality.

We should do our best to purge our Islamic thoughts and ideological books from heresy, deviation, and exaggeration. Ideological and religious scholars need to analyze the issues by new plans and a language compatible with the mentality of modern human and their challenges. 5. Improvisation It means acting without previous planning and examination of problems and events; it also refers to emotional reactions and positioning instead of planned and moderate performance. Improvisation is a dangerous disease that comes from ignorance, backwardness, lack of reasoning and lack of wisdom and foresight. Improvisational and emotional acts can lead to the waste efforts, forces, opportunities, life, and property and consequently destruction of Islamic community. Such damages can be the result of crude and arbitrary positions. Our enemies are fighting against Islam through conducting comprehensive investigations and developing of scientific guidelines and plans. So we should also conduct researches and develop techniques based on rational, practical, and thematic planning in order to counter their

ادْعُ إِنَى الَثِرمِ سَتنكَ تِانْحِكًَْحَِٔانًَْْٕعِظَةحِ انْحَسَةَُحَِٔاَةادِنُْٓىْ تِةانَّرِي ِْةيَ ‗ .plots

Invite to the way of your Lord with wisdom and and Islamic] ‘أَْْسَةٍُ Conference good instruction, and argue with them in a way that is "Proceedings of the First International best.]

awakening Islamic Awakening Components on universities professors The primary component of the Islamic Awakening are

listed below: "Selected Papers 1. The belief that Islamic community is away from the ideal and proper situation 2. The belief in the necessity of referring to the Quran and Tradition as new bases for life in the modern world and

attention to the great abilities and capabilities existing in religious sources 3. The belief in the necessity of reviving national, cultural and religious identity 4. Being proud of a glorious past and a great civilization 5. The belief in the necessity of performing Islamic tasks and duties 6. The belief in the ineffectiveness of new achievements for human problems and the failure of imported ideologies 7. The belief in the necessity of reaching a religious solution for creating an interaction and balance between tradition and modernity 8. The belief in the non-empathy of the West towards the Islamic Words and the threat imposed on our capital and values by the colonizer West; the belief in the necessity of reacting to such behavior; some scholars have regarded the emergence of Islamism as a process of destruction of Europe-centrism. 9. The belief in the necessity of rereading and reinterpreting religious text, which can be considered a requirement for religious awakening and revival

Discussion and Conclusion A common point in the Islamic Awakening among the nation of the Islamic World is the return to Quran and the values related to Quran and Tradition. This a desire by all the Muslims for the Islamic nations to gather under the

light of Quran, the Holy Prophet (Peace Be Upon Him and

"Selected Papers "Selected rst International International rst His Household), and Tradition. Islamic ideology is a source of power and strength for the Muslims. Revival of

on universities professors professors universities on values such as justice, freedom, independence, and awakening religious democracy has led to the prosperity of the

Muslims. This advantage has been a source of power and "Proceedings of the Fi the of "Proceedings

Conference Conference strength for the Muslims and attention and support of and Islamic Islamic and these values can help them encounter the soft campaign of

the West against the Islamic World. The Islamic countries can benefit from this source of power as well as effective planning and developing various mechanisms to encounter the soft campaign of the West. With a proper planning and policy making, they can benefit from the movement of Islamic Awakening as a great source of strength to create solidarity and understanding in the Islamic World and advance the Islamic goals. The Islamic Awakening should help to crate cohesion and alignment in the Islamic community in order to produce a comprehensive Islamic movement, which can lead to the creation of an Islamic civilization. This civilization should be based on the thoughts of the Holy Prophet (PBUH), should recognize the independence of every Islamic country, and should support them to face the colonizers in a strong manner. In this research, concepts of Islamic Awakening as well as its different aspects and components were analyzed. It was revealed that the Islamic Awakening is not merely political and free from deep religious and cultural roots. Rather, it helps the societies to become aware of the performances of their governments and helps them to demand their rights.

Therefore, it is important to make the societies aware of

the performances of their countries. This can be achieved and Islamic Conference through internal and external means. Another important "Proceedings of the First International factor is a successful, resistant, and flourishing political

model for the societies. This model can help the awakening communities in their progression and give them hope. The on universities professors performance and achievements of the model of an Islamic

democratic government is also very important. Such "Selected Papers primary factors along with other secondary factors can give the Islamic Awakening a vastness and splendor. However, one should not neglect the challenging factors.

References The Holy Quran Imam Khomeini, R. (1381). Sahife-ye Noor [Light Scriptures]. Babapour Gol-Afshani, M. M. (1382). Tahlili bar Enghelab-e Eslami: Rishe-ha va Payamad-ha [An Analysis of Islamic Revolution: Roots and Consequences]. International Center for Islamic Sciences, Office of Compiling Textbooks, Qom. Haeri, A. (1387). Nokhosting Ruyaruyi-haye Andishegaran-e Iran [First Encounters of Iranian Thinkers]. Amir Kabir Publication: Tehran. Group of Scholars (1383). Bidari-ye Eslami: Cheshmandaz-e Ayandeh va Hedayat-e An [Islamic Awakening: Future Prospects and it Guidance]. World Assembly of Religions, Cultural Department: Tehran. Amid, H. (1374). Farhang-e Farsi Amid [Amid Persian Dictionary]. Amir Kabir Publication: Tehran. Forghani, Q. (1386). Nashriye Morabiyan [Trainers Publication]. Islamic Studies Research Center: Tehran. Moshiri, M. (1376). Farhange Zabane Farsi [Persian Language Dictionary]. Sorush: Tehran. Motamen-Nejhad, K. (1370). Faslname Resane [Media Quarterly], No.5-7. Mesbahe Yazdi, M. (1386). Enghelab-e Eslami va Rishe-haye An [Islamic Revolution and its Roots]. Imam Khomeini Education and Research Institute: Qom. Naqib al-Sadat, S. (1390). Entekhabat, Mardom, Eqtedaryabi [Elections, People, Empowerment]. Cultural Association of Iranians: Tehran.

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and Islamic Islamic and

America's Public Diplomacy and the Islamic Awakening: A Case Study of National Foundation for Democracy: A Case Study

Dr. FoadIzadi1 Hamidreza Gholamzadeh 2 Abbas Kardan3 Abstract Years before the fall of the Soviet Union and the disappearance of the communist model in the world, an incentive, in line with the "democratization", was created in the United States which was to present itsmodel of capitalist democracy as a superior model in the world. This prepared the ground for improving successful agencies in ideological conflicts with the Soviet Union. . Among such agencies, there is "National Foundation for Democracy" (NED) which targeted other regions in the world, including West Asia and North Africa, in the post- Cold Warera,. In this regard, we may ask if the democratization process and the efforts made by the foundation as an executive arm have promoted the genuine democracy and have enhaced such process in other countries or that these efforts were merely the actions of

Western intelligence agencies which are going to launch a

and Islamic Conference soft War in a popular cover? "Proceedings of the First International To examine this issue in the present paper, the theory of

"cultural imperialism" of the United States (as a awakening glamorous range of strategies for Soft War) under the false on universities professors name of "public diplomacy" has been used as a theoretical

framework. The results is also indicative of this type of "Selected Papers false coverage for democratization in West Asia and North Africa to advance policies which are full of

1 Assistant Professor, School of World Studies, Tehran University: [email protected] 2 Researcher, International Relations Studies: [email protected] 3 Researcher, International Security Studies: [email protected]

deceit,cheating and Stealth. These policies are implemented through imposition of Imperialism and under the title of ‗democracy. Institutions such as National Faoundation for Democracy,", in fact, take secret CIA measures under a deceiving name.

Keywords: Soft War, Public Diplomacy, Cultural Imperialism, Democratization, National Foundation for Democracy, Democratic Change, Islamic Awakening, West Asia and North Africa, the Middle East.

Introduction Spread of the "third wave of democracy" since 1975, has attracted much attention to policies for "promoting democracy" adopted by the United States and many other colonial countries (Huntington, 1991). These efforts include mutual and multilateral aids and the presence of state and non-state organizations, a range of national and international actors and a range of policies: : government- sponsored (though apparently independent) institutions, or "political foundations" which were established by many countries in order to promote what they had called democracy.. After the end of the Cold War between the United States and the Soviet Union (1945-1991), this issue was still at the focus of political discissions. In fact, the collapse of the Soviet model on December 25, 1991

intensified this motive of the United States, to present its

"Selected Papers "Selected rst International International rst own model of capitalist democracy as a model for the "democratizatiing" other countries; using agencies such as

on universities professors professors universities on the "National Foundation (endowment) for awakening Democracy".(Kavli, 2001: 10).

Democratization or supporting change and establishing "Proceedings of the Fi the of "Proceedings

Conference Conference at least apparently democratic systems, is a known and Islamic Islamic and economic and social policy which, due to the influences of

political and economic forces, has turned to a serious issue in the socio-economic areas of various countries. The organizational structure of democrization is, in fact, based on a structural body which goes back to the Cold War era and as Doctor Michael Pinto - Dashinisky said: ‗It is an interference which causes continuation of secret and subversie operations; i.e. operations previously done by the "Central Intelligence Agency" America (CIA) and" Intelligence Service Center» of the Great Britain (MI six) (Clarke, 2007). In other words, democratization process adopted by some Western countries is an appropriate covering for deceit-full and cheating policies. Such measures are taken by various foundations to impose imperialism to other countries under the title of democracy. The question is that ‗ have the mentioned foundations, considering their announced objectives, advanced the process of democratizationto really promotte democracy and to help strengthening this process or that they simply follow a popular clothing for th same measures by intelligience organizations? Focusing on the "National Foundation for Democracy" as one of the political foundations of the United Stated for

democratization, the present paper , aims to examine the

fundamental nature of this foundation‘s aids in the and Islamic Conference framework of the Soft War Theory. First we will look at "Proceedings of the First International the theoretical issues related to public diplomacy to see

how the US takes advantages this method for realization awakening of cultural imperialism. Then, we will introduce the on universities professors National Foundation for Democracy, as one of the tools of

cultural imperialism and will take a look at the link "Selected Papers between this foundation‘s aids in the area of democratic development and the process of democratization in the developing world after the Cold War. In another part, we will fous on the fact that the National Foundation for Democracy, in fact, is pursuing the same secret measures

taken by CIA with a deceit-full coveing. . At the end, the Foundation's activities against the Islamic Republic of Iran will be investigated (Scott, 1999, 2002, Scott and Walters, 2000).

Public Diplomacy in the Favor of Cultural Imperialism Public diplomacy, from a neutral point of view, is a state process of communicating with people outside the state in order to create an understanding of the ideas and ideals, institutions and culture, and political goals and policies of one‘s nation (Touch, 1990: 8). The U.S. Advisory Commission on Public Diplomacy, which was founded by the America's Congress in 1948, points out that the main goal of public diplomacy is "promotion" of policies (the United States Advisory Commission on Public Diplomacy, 2005). The commission defines public diplomacy as the process of "informing, interacting and influencing people in the foreign countries, so that, as a result of these activities, these people persuade their governments to support the key policies of America" (ibid.). In some cases, as in the case of Cuba (and the Islamic Republic of Iran), the goal of the US public diplomacy has exceeded and is focused on changing the regime in enemy governents (Gilbva, 2006). The belief that America is a special and distinct country to a large extent describes the essence of public diplomacy in the context of soft power. So far it has been the main

justification for U.S. active and aggressive public

"Selected Papers "Selected rst International International rst diplomacy, which is used by the mass media too. (Mac AVI - Levy, 2001). Knowng America as distinct is

on universities professors professors universities on indicative of the point that moral superiority, unique awakening revolutionary and democratic origins, social organization,

cultural and religious heritage and American values "Proceedings of the Fi the of "Proceedings

Conference Conference legitimize its policies (Tairel, 1991).Therefore, in and Islamic Islamic and comparison with other countries and other powers in the

world, the United States, as a Utopia, has been placed in a higher moral position, and that is why they commit themselves to promote the American style of thought, opinion and democratic values and political system in the rest of the world. "Kathy Fitzpatrick," saiys that the conceptualization of public diplomacy as a soft power, has some flaws from moral perspective (Fitzpatrick, (1:2006). The U.S. cultural policies (such public diplomacy tools) are results hegemonic presuppose which some scholars refer to it as "cultural imperialism" (Merliz, 2006). The U.S. use of mass media and political foundations as a means of cultural transmission can be regarded as a kind of support of this country for promotion of the democratic projects, a means for preventing the expansion of communism or anti-American Islamism in the third world countries. Researchers know cultural dependency theory of the mass imperialism (which is also called cultural imperialism) as a new style of strengthening independency of third world countries and keeping them away from development. (Schiller, 1969; Dorfman and Mathelart, 1971; Smite, 1981).

Revision of multi-lateral methods of imperialism, has

historically, changed the third world in its cultural and Islamic Conference environment. From among the important consequences of "Proceedings of the First International cultural-historical contacts in power relations, Sreberny-

Mohammadi refers, to following elements: mapping and awakening nation-building, exporting religion by missioners, on universities professors education, bureaucracy, language, tourism and travel,

uniforms and office, and other aspects of life, such as "Selected Papers patterns of child rearing and family life (Sreberny- Mohammadi, 1997). He tries to show that cultural imperialism existed much prior to the arrival of media technologies. However, we should bear in mind the importance of media technologies for more cultural

imperialism and the unique acceleration ion that technologies give to cultural transfer. The mass media provide the ground for possibility of remote cultural superiority. Although the colonial powers in the late nineteenth century continued to push for the elimination of and colonizing local cultures through oppression and subjugation , thenew approach adopted by this modern empire is to use less cruel means for transmitting the culture. Technological and educational advances have attracted many of the local people to the lifestyle and European way of thinking (Lansford, 2007).In conclusion, we can say with more explicit threatening, cultural imperialism has added to bto its persuasive tools to develop its increasing domination. Another group of researchers working in the field of cultural imperialism examine the issue from an objective perspective based on unilateral and exclusive flow of data from the U.S. to the developing countries. The report by Karl Nordenstreng and Tapio Varis for UNESCO in 1974 is the first thing that shows how American cultural products have influenced not only the third world markets, but also the European cultural symbols (Kaarle Nordenstreng and Tapio Varis, 1974). On the other hand, according to Gramsci, the ruling groups in democratic societies that gain power by the twin processes of "push" and "persuasion" (Gramsci, 1971).

According to "Hall" and using Gramsci‘s terminology, "

"Selected Papers "Selected rst International International rst when the ruling class (or a coalition of ruling parties of a" historical body ") can both make the lower classes to follow

on universities professors professors universities on their interests and socially dominate these classes, there is a awakening hegemony."Hegemony" appears when the dominant classes

posses the power of imposition and actively make lower "Proceedings of the Fi the of "Proceedings

Conference Conference classes agrre with them (Hall 1,977th: 332).

and Islamic Islamic and

Hegemony, in its most powerful form, do not force people to reluctently accept the dominance of the center, but makes them to willingly accept the hegemonic values, as values that are superior than the local systems of values. Such point of view of Gramsci on power necessitates to examine the influential factors, impacting on policy- making, inside and outside the state (Stone, 2004). In this regard, InderjeetParmar believes that thinking room, including the institutions active in the field of foreign affairs, plays an important role in mobilizing public opinions in support of such projects and also in defining the value system of hegemonic projects. (Parmar, 2004).

Godfather of Democratizing Institutions "National Foundation for Democracy", with the slogan "what is good for America, is good for the all the world ", isone of the largest providers of financial aids for other countries‘ opposition activists behind the mask of democracy. Although it is an institution close to neoconservative and right-wing circles, it is supported by two main parties of the US (Republicans and Democrats).The purpose of its establishment in 1983 was

spreading the US intented democracy by granting financial

aids to parties, the media and the opposition activists of and Islamic Conference other countries. Developent of democracy, in its American "Proceedings of the First International interpretation,, establishment advocate organizations in

line with the Westren liberal democracy and supporting awakening them, and also preserving the US interests are among this on universities professors foundation‘s activity. In fact, the most important tool used

by the US in soft war against the other countries is this "Selected Papers foundation and even it has been responsible for cases such as leadership of coups in Latin America.(Kardan and Khani, 1390: 183). since the Cold War , the National Foundation for Democracy has intensified its activities in the framework of

the World Democracy Movement‖. It is a chain of networks which covers, like an umbrella, all the civil gropus, parliamentarians, research institutes, foundations, business groups and democratizing foundations (establishment of the world movement of democracy, 1999). A brief review on the background and communications of members of the "Democrat Party National Institute for International Affairs " and especially "International Republican Institute" – for which Sixty-four companies and foundations are named as the "founders"- shows that a set of capitalists-bureaucrats are gathered together there. Meanwhile, some representatives of the "American Enterprise Institute" accompany them and 500 companies working in the field of energy, automobile, media and defense support them. National Foundation for Democracy focuses on the targeted countries, such as Venezuela and Iraq and the Middle East. The foundation is supportive of the anounced principles of so-called democracy and humanism, which follow the US‘s interests in other countries, and tries to help the US in strengthening its dominance over other countries. Generally, the National Foundation for Democracy can be considered as a fund for establishing democratizing institutions in other countries and empowering democracy activists. It provides money, technical support, equipment, training programs, media experts, PR professionals and the latest technology of todayfor selected political groups, civic organizations, trade

unions, protest movements, student groups, book publishers,

"Selected Papers "Selected rst International International rst newspapers and other newspapers and media consistent with the interest of America (Berkoitz, 2004).

on universities professors professors universities on awakening The Strategic Documents of National Faoundation

for Democracy "Proceedings of the Fi the of "Proceedings

Conference Conference In 1991, the National Foundation for Democracy was and Islamic Islamic and assigned to outline its executive plans in the form of a report

called "the document of strategy" and to publish it every five years. So far, the foundation has outlined and published four document in the years 1992, 1997, 2002, 2007 and 2012. In the first document (1992), the role of this foundation in the post-Cold War era and and also the role of the US in what is called democracy was outlined. According to this document, the foundation was assigned by the "International Forum for Democratic Studies," and the "Resource Center (information) of Democracy" to build a database out of all the democratic projects done in all over the world. They were going to identify the anti-government forces in different anti- US countries so that they can take appropriate measures to weaken these governments and to provide intellectual and financial resources for their opponents. (Kardan and Khani, 1390: 194). The second strategy document of the foundation (1997) focused on the enhancement and strengthening global intellectual exchanges with other regions of the world. Accordingly, the center of the "World Democracy Movement" was founded with the aim of organizing the sporadic the opponent forces in anti-US countries. The foundation was going to deepen the influence of the US in

these countries and promote liberalist teachings through

different plans. (ibid.: 195). and Islamic Conference After the events of September 11 and formation of the "Proceedings of the First International US new projects for continouatio of its hegemony over the

world under the name of global fight against terrorism, the awakening National Foundation for Democracy changed the type and on universities professors quality of its missions and activities and focused on the

Muslim regions such as the Middle East, Africa and "Selected Papers Central and South Asia. Therefore, in the strategy document outlined in 2002, the foundation was asked to to take advantage of the planning ability of its four main institutions as well as its multi-dimensional structure and to allocate its aids to the motivated local groups to fill the

gap between the interests and objectives. It was also assigned to create a network of groups to strengthen their influence (ibid.).In this document the foundation was asked to make efforts to establish democratic, elected governments- advocative of the US and its hegemonic policies- and to help promotion of election observation discussions in such societies through strengthening civil organizations and the media (ibid.: 197). In the 2002 strategy document, the National Foundation for Democracy was activated by its four main branches in the political, economic and trade areas of the Islamic countries. It focused to attract the attention of political leaders, lawmakers and centrist parties, especially parties that are looking for a more open political atmosphere. It planned to to boost trade and economic organizations which are advocative of the free markets and to deepen its relations with trade union leaders and to seek their cooperation. Moreover, the need for special support for Islamists, liberals and also a systematic analysis of public life in Iran and countries such as Sudan and Afghanistan was stressed (ibid.: 198). In the last document (2007) which was outlined based on the same old strategies, the foundation's programs were defined as establishment of democracy and democratic processes in targeted country. Top priorities are the countries of the Islamic world, especially the Middle East and North African states.

According to this document, the future objectives of the

"Selected Papers "Selected rst International International rst National Foundation for Democracy were classified in five categories: creating an open political space with the help

on universities professors professors universities on of democracy activists in what they call authoritarian awakening regimesto the advance of human liberty; changing the non-

democratic systemsthrough supporting independent media, "Proceedings of the Fi the of "Proceedings

Conference Conference economic development and the expansion of geopolitical and Islamic Islamic and influences; contributing to the country's democracy

activists and democratic processes in the semi- authoritarian; continuing supporting of political parties, media, NGOs and trade unions in order to form an alliance among them to establish civil society organizations; founding a free press and access to mass media; helping new democracies; providing assistance to non- governmental organizations, intellectuals, civil society organizations and social networks which identify the causes of the inefficiency of the governments in dealing with the emerging democracies; establishing democracy after conflict; giving financial aids to the activists in nonviolent actions; encouraging them to interact with each other; helping their voices to be heard throughout the world and strengthening of civil structures; helping to build democracy in the Islamic world: supporting indigenous democratization efforts, supporting the moderate Muslims, activists in this area and make funding for independent media, especially in the Middle East and North Africa (ibid.: 198-199). The strategy suggests that this foundation still focuses on topics such sd such as human rights, political freedoms, and reduction of poverty, injustice and and use them as

excuses for its actions against the independent anti-

American countries (ibid.). and Islamic Conference "Proceedings of the First International National Endowment for Democracy as a Cover for CIA

National Endowment for Democracy has a well-defined, awakening moral and material support from the CIA. The activities of on universities professors the "National Foundation for Democracy," in the past and

now, was and is strongly influenced by the CIA. Before the "Selected Papers CIA's actions with the predecessor National Foundation for Democracy, the International Development Agency and liberal foundations were associated. It is not surprising that Allen Weinstein, co-founder of the National Foundation for Democracy, said that "much of what is now the National

Foundation for Democracy, was established twenty five years ago by the CIA as a cover" (Ignitious, 1991). Most of the celebrities involved in CIA covert operations, are executives or board members of the National Foundation for Democracy, including Otto Reich, Austrian Jewish ancestry and assistant Colin Powell, Secretary of State of Bush, John Negroponte, the first director of "General Directorate of National Intelligence" in 2005, Henry Sisnerous, Secretary of Housing and Urban Development in the Clinton administration, and Elliott Abrams, a senior official in the Reagan and Bush foreign policy (Kardan and Khani, 1390: 190). After the formation of the National Endowment for Democracy it was also established links with the CIA and later the Watergate scandal (illegal wiretapping of Democratic Party campaign by the Republican administration of Richard Nixon that led to his resignation) and the Church Committee (of the CIA's illegal) was disclosed. William Bloom, a professor of history and critic of America's foreign policy, in his book "rogue states: the ground at the world's only superpower" in the fields of "politics and public relations" talks of the CIA's assessment that enables the construction of National Foundation for democracy through money laundering act (Clark, 2007). So, from the beginning it was intended as a replacement for the National Foundation for Democracy, the CIA's covert action is needed to support democratic

institutions in countries that were previously under

"Selected Papers "Selected rst International International rst dictatorial regimes. According to them, provided. Unlike the CIA, the National Foundation for Democracy

on universities professors professors universities on extensive operations in foreign countries, which creates awakening the opportunity for participants to engage the identities of

the groundwater and not false, but it appears to "Proceedings of the Fi the of "Proceedings

Conference Conference work.National Foundation for Democracy in various ways, and Islamic Islamic and by providing funding, technical expertise, training, and

educational opportunities.... For certain political groups, civic organizations, trade unions, protest movements, student groups, book publishers, newspapers and other media will interfere in the internal affairs of foreign countries. In short, said the National Foundation for Democracy, by hiding their imperial goals and showing a benevolent face, means that it can be more efficient than the CIA "soft imperialism" (Sasman, 2006: 18).

National Endowment for Democracy, Development Tools for democracy Issue of American Democracy as one of the strategies of the United States in foreign policy is not unfamiliar to the period after the Cold War. In the past two decades,American policy in the sphere of foreign policy, democracy would become the core element of United States foreign policy (Carothers, 1999).For example, Bill Clinton, President of the United StatesOf America in speech in America in 1994, said, "Ultimately, the best strategy to ensure our security and lasting peace, the protection of democracy in other countries" (Clinton, 1994). In the same year, the Clinton administration's

national security strategy entitled "National Security

Strategy of Engagement and Development Perspective" and Islamic Conference was brought "to our national security strategy is based on "Proceedings of the First International the expansion of market democracies ... See more

democracy and economic liberalization of the world, awakening especially in countries of strategic importance to America, on universities professors we would be more likely to secure our country and the

welfare of the people, "(National Security Strategy from "Selected Papers the perspective of commitment 1995: 2). As Michael Cox, John Ikenberry and Takashi Inoguchi as ends, spreading democracy "propaganda gap vacancies created due to the collapse of international communism filled the" long-term foreign policy and the democratic norms and it will link

the country's democratic identity (Cox, John Ikenberry and Takashi Inoguchi, 2000: 5-6). In the area of academic study, such as the goal of foreign policy interest in promoting democracy, with an interest in "democratic peace theory" is consistent, it is impossible for democracies to settle their differences without recourse to war (Doyle, 1986; Lipson, 2003; Rey, 1995, R-1993, R and Oniel, 2001; Werth, 1998). On United States foreign policy, the implications of these studies are of great importance. Consistent with these results, the United States efforts in a number of areas in order to better promote democracy through a range of bilateral and multilateral efforts, elements of the political, economic, military and general approaches, quasi-public and private, has expanded (Travis, 1998) . One of these approaches takes place through the National Endowment for Democracy (Printo - Dashiniski, 1991). Since the U.S. support of the 'democratization' close links with the priorities of its foreign policy, mainly to groups that will benefit the programs of economic, diplomatic and military line, or at least with no objection, the programs 'democratization' through the National Foundation for democracy takes place. As before it has been said the National Endowment for Democracy in several important activities and helping to spread democracy is active (Scott, 1999, Scott and Walters, 2000). The main activities are financial assistance to democratization activists around the

world. In general, donations to the Foundation are such as

"Selected Papers "Selected rst International International rst elections, institution-building, civil society and market reforms spent. In addition, the National Endowment for

on universities professors professors universities on Democracy, a research group entitled "International awakening Forum for Democratic Studies" which was established in

April 1994 in order to finance and conduct research and "Proceedings of the Fi the of "Proceedings

Conference Conference analysis related to democratization is enabled.Also, the and Islamic Islamic and funding through the National Endowment for Democracy

to support education and civic participation in civic organizations typically takes place increasingly important as the main long-term concern is the ability of a democracy (Putnam, 1992, Fukuyama, 1995; Otavi and Carothers, 2000). In addition, since the foundation is also active in linking different groups of countries, is part of a growing network of transnational democracy is based - "A collection of organizations through shared values and frequent exchanges of information and services related to each other and about a topic (democracy) have international cooperation "(Sikink, 1993: 415).

West Asia and North Africa: A Matter of "Democratic Change" Looking at the activities of the National Endowment for Democracy, we understand that intervention in West Asia and North Africa Islamic Revolution of 1980 in Iran has increased scholarships. However, the increased number of foundations in the Islamic world after the September 11 attacks, an strategi plan was published in 2002. During George W. Bush's budget for the National

Endowment for Democracy doubled from forty million

dollars (fiscal year 2004) to about eighty million dollars and Islamic Conference (fiscal year 2005). Only $20 million of additional funding "Proceedings of the First International was devoted to efforts to "promote democracy" in the

Middle East. In fiscal year 2006, the government allocated awakening budget for the National Endowment for Democracy for on universities professors eight million dollars (Epstein, 2006). Afterwards the

Foundation‘s funds increased to $115 million in fiscal year "Selected Papers 2009 and $118 million in fiscal year 2010 (Jacobson, 2009). Congressional Budget in the Fiscal Year 2012 for National Endowment for Democracy was $117,764,000 (Senate Report 112-085, 2012). Carl Gershman, director of the center on March 21, 2003 (March 1382) held

"Spreading Democracy in the Muslim World" conference in Paris. He stated that the foundation‘s mission of ―spreading democracy in the Muslim world today is the West's top priority‖. In fact, he tried to set the foundation for the implementation of national security strategy that Bush had envisioned for the Middle EastIn this case, the responsibility to establish democratic institutions and democratic culture in the Islamic world was put on reformists and the task of the institutions such as the National Endowment for Democracy, was to assist them in meeting these demands (Kardan and Khani, 1390: 202). There are three reasons to focus attention to Islam: the democracy would divide the Muslim world apart from the rest of the world, political and ideological challenges to democracy in Islamic movements, and the movements resorting to political violence (ibid.). Gershman in relation to the theory of "clash of civilizations" by the Huntington pointed out to such challenges attacks of September 11. He called for support for reformers in Muslim societies until they reach their desired goals. Hence, calls for more cooperation and ties with moderates and democrats in the Muslim world, and stronger bonds were made (ibid. 203).What is notable about the activities of the Foundation towards the Islamic awakening is about knowing the huge void in the region's approach to Islam as a new and efficient way of managing their communities. Two communities in West Asia and North Africa Project

Foundation drive toward what is known as liberal Islam

"Selected Papers "Selected rst International International rst and moderate Islam. According to the annual report of the Foundation in 2009 and 2011, the National Endowment

on universities professors professors universities on for Democracy, about 500 thousand dollars ($191,400 in awakening 2011 and $ 292,700 in 2009) were allocated to the Center

for the Study of Islam and Democracy Islamists and "Proceedings of the Fi the of "Proceedings

Conference Conference secularists. In 2011, the base focused its activities in and Islamic Islamic and Tunisia and Egypt and tried to influence political parties

and leaders‘ activities and approaches. Also Foundation in 2011 and 2009, allocated about one million dollars ($ 428,000 in 2011 and $ 412,100 and $ 97,348 in 2009) to the International Association of dialogue. The Assembly aimed at building and strengthening networks of moderate Islamic scholars and Muslim liberal thinkers to create ―clear views about Islam, democracy, pluralism and universal civil and political rights" in countries in West Asia and North Africa. Activities were focused in countries such as Iraq, Sudan, Tunisia, Egypt, Morocco, Yemen, Syria, Libya, Algeria, Jordan, Lebanon, and Bahrain. Also part of the effort to help establish civic education was aimed at young people in thses countries ("MENA Regional Report," 2009; "Middle East and North Africa Regional Report," 2011). National Endowment for Democracy stated its strategy in 2012 to move people in countries in West Asia and North Africa towards secularism and to weaken Islamist movements. The strategy stated that the movement of all the internal unrests were not against foreign forces. Also document refered to the unpredictable nature of these movements.As mentioned above, the National Endowment

for Democracy has also sponsored projects such as non-

liberal democracy and Islam. So it is quite natural that the and Islamic Conference foundation is unaware of Islam's role in this movement, "Proceedings of the First International since it is based on the idea of democracy. In this

document, the foundation of a strong presence of Islamic awakening parties, interpreted as "suspicious parties commitment to on universities professors democratic values which are sometimes very

questionable". The Foundation in future years will take "Selected Papers steps to weaken the party the opinion that they "are committed to building a true democracy" (Strategy Plan, 2012, 6-7). National Endowment for Democracy's annual report also contains a direction in the center of Islamic

Awakening developments in West Asia and North Africa. The Foundation continues to support civil society groups and the media continues to perpetuate and strengthen communities in Politics. West investments are focused on democratization. Youth Foundation-supported projects are part of the community. NED's approach in the countries of Tunisia, Egypt, Yemen, Libya is an attempt to "build and shape the national political structures" to play in this country. National Endowment for Democracytraines women and youth for lobbying. In this regard, the Foundation provides support of political organizations and advocacy groups have raised particular stream. Foundation support groups follow three primary goals: to rise political and social reform projects, education officials, political / social organizations and pursuit of the so-called democratic reforms. So, the National Endowment for Democracy, along with other organization peruse the interventionist agenda and is trying to push the country toward desired reform (Middle East and North Africa), so it seems intervention in the country leads to a demand for more limitations (Middle East and North Africa, 2011). National Endowment for Democracy in Iraq, Afghanistan, Lebanon and Palestine are in a set of non- classified government with the problem of corruption in the political system as a runaway. There is no reference to the wishes of the Palestinian people and Israel‘s cruelties (Middle East and North Africa, 2011). According to the

2011 Foundation report, over $ 600,000 has been spent for

"Selected Papers "Selected rst International International rst the activities supported by the Foundation in Syria, including the role of foreign troops in Syria. NED

on universities professors professors universities on foundation suggested that the involvement in the unrest awakening was not successful. These riots are presented as protests

(Syria, 2011; Middle East and North Africa, 2011). "Proceedings of the Fi the of "Proceedings

Conference Conference More details of the funding of the National Endowment and Islamic Islamic and for Democracy in the Islamic awakening will be shown in

the following tables . This information is taken from the annual report of "Ned" from its website.

Funding of the National Endowment for Democracy in the Islamic Awakening Countries Among the revolutionary countries of the Islamic Awakening, Egypt was the country in which major part of the activities of National Endowment for Democracy took place. Between the years 2007 to 2011, this foundation has provided 51 non-governmental organizations in Egypt, a Middle East strategic country, with 8 million and 600 thousand dollars as a financial aid in order to secure the interests of America. Egypt

2007 2008 2009 2010 2011

Total

Subject

Name of of Name

Institutio

- 272191 318757 - - 590948 American Center for Human 1 World Labor Rights Solidarity

- - - 21900 21900 43800

and Islamic Conference Islamic Youth/ "Proceedings of the First International 2 Congress of Civil

America Rights awakening

35000 6300 48900 53200 53200 196600 Andalus on universities professors Institute for 3 Youth/ Tolerance Politics

and Anti- "Selected Papers Violence

- - - 25000 25000 50000 Arabic Council for 4 Human Human Rights and Rights Fair Trial

Egypt

2007 2008 2009 2010 2011

Total

Subject

Name of of Name

Institutio

25000 - 25000 23600 23600 97200

Arabic 5 Council for Civil Civil Society Rights

24000 - 22600 - - 46600

Arabic Media/

Society for 6 Human Human Rights Rights

- - 20000 - - 20000 Community of Social 7 Progress and Youth/ Development Economy of Women

- - 22000 24000 24000 70000 Egyptian

Women 8 Lawyers Women Association

- - - 25000 25000 50000

Bakra Institute of

Media 9 Production Media Studies and Human Rights

- - 25000 25000 25000 75000

"Selected Papers "Selected rst International International rst Pol Center

for Dialogue Youth/ 10 and Media

on universities professors professors universities on Development awakening

- 23000 25000 27000 27000 102000 Observatory

for Human "Proceedings of the Fi the of "Proceedings 11

Conference Conference Economy

and Islamic Islamic and Rights and Budget

Egypt

2007 2008 2009 2010 2011

Total

Subject

Name of of Name

Institutio

- - - 19520 19520 39040

Cairo Liberal Youth/ 12 Association Politics

30000 - 34400 - - 64400 Center for

Egyptian Women/ 13 women Legal Politics Advisors

124427 623735 100822 889227 187569 750497 188601 207805 750497 3823180 Center for International

14 Politics

Private Enterprises

- - - 21600 21600 43200

Democratic 15 Youth Youth/ Association Politics

- 25000 25300 2600 26000 76300

Egyptian

and Islamic

Center for Conference 16 Legal Politics "Proceedings of the First International Education

22000 25000 - - - 47000

awakening

Egyptian on universities professors

Center for 17 Human Politics

Rights

"Selected Papers

22000 22000 48900 35700 35700 164300 Egyptian

18 Institute of Politics Democracy

Egypt

2007 2008 2009 2010 2011

Total

Subject

Name of of Name

Institutio

- - - 25000 25000 50000

Egyptian 19 Academy of Politics/ Democracy Media

- 20000 - - - 20000 Egyptian

Observer of Human 20 Law and Rights Justice

- - 33300 - - 33300

Egyptian 21 Liberal Media/ Youth Union Youth

- 25000 - - - 25000 Pro- Development 22 Egyptians Women Without Borders

- 16000 19400 23000 23000 81400 Al-Haq Center for 23 Human Media Rights and Democracy

- - 20500 25000 25000 70500

Fars

"Selected Papers "Selected

rst International International rst Organization Media/ 24 for Social Youth

Care on universities professors professors universities on

- - - 89000 89000 178000

awakening Politics/

25 Freedom Civil

House Rights

"Proceedings of the Fi the of "Proceedings

Conference Conference

and Islamic Islamic and

Egypt

2007 2008 2009 2010 2011

Total

Subject

Name of of Name

Institutio

- - 50000 60000 60000 170000

Human

People's

26 Rights/ Rights Politics

15000 - 20000 25000 25000 85000

Association 27 for Human Politics Development

- - 65000 55000 55000 175000 Ibn Khaldun

Center for Civil 28 Development Rights Studies

- - 17000 20000 20000 57000 International Centre for 29 Justice and Women/ Legal Politics Support

- - 20000 20000 93400 133400 Center for

Justice and and Islamic

Conference "Proceedings of the First International

30 Citizenship Politics Human Rights

- - - 34134 34134 68268

awakening Lawyers for on universities professors 31 Justice and Politics

Peace

"Selected Papers

- - 20000 - - 20000

Lawyers Association Human

of 32 Democratic Rights/ and Legal Youth Studies

Egypt

2007 2008 2009 2010 2011

Total

Subject

Name of of Name

Institutio

- - 20300 25000 25000 70300

Mujtamana Association

of 33 Development Politics and Human Rights

- - - 18500 18500 37000

Center for Youth/ 34 Equality Politics

National 25000 32000 81000 46300 46300 230600 Association

35 for Rights Women and Freedoms

- - - 24500 24500 49000

Manzara 36 Feminist Youth Studies

30000 30000 - 30000 30000 120000 New Horizon

Association 37 for Social Politics Development

United World 16000 23780 24500 37800 37800 139880 "Selected Papers "Selected

Foundation rst International International rst

Civil

38 for Civil Society and Rights

Development on universities professors professors universities on

- - 19200 21500 21500 62200 awakening United Hands for

39 Comprehensi Youth "Proceedings of the Fi the of "Proceedings

Conference Conference ve and Islamic Islamic and

Development

Egypt

2007 2008 2009 2010 2011

Total

Subject

Name of of Name

Institutio

- - 45300 19200 190000 190000 444500

Middle East

40 Democracy Politics Project

- - 20000 20000 20000 60000 Regional

Center for Women/ 41 Research and Politics Counseling

- - - 20000 20000 40000 Group of

Development 42 and Media Media Studies

25500 20800 25000 30000 30000 131300 Association

43 for Rural Politics Development

20500 26610 27000 40000 40000 154110

and Islamic

Center for

Conference "Proceedings of the First International 44 Rural Studies Politics

- - 20500 - - 20500

awakening

Rural on universities professors

Women 45 Development Women

Association

"Selected Papers

- - 19000 23900 23900 66800 Association for the Women/ 46 Development Human of Women Rights and Children

Egypt

2007 2008 2009 2010 2011

Total

Subject

Name of of Name

Institutio

- 25000 30000 26000 26000 107000 Center for World

Labor

47 Children Human Rights Rights

- - - 20000 20000 40000 Centre for

Human Human 48 Rights Rights Technology

10000 17000 19000 - - 46000

Youth/ 49 Youth Civil Association Rights

34000 - - - - 34000 Foundation for 50 Preservation Politics of Constitution

25000 - - - - 25000 Ma‘at

Constitution Human 51 and Judicial Rights Studies

1207984 1498908 1438626 2001651 2497457 8644626

"Selected Papers "Selected rst International International rst Total

(Country)

on universities professors professors universities on awakening According to the official newsletter of the National

Endowment for Democracy, the Center for International

"Proceedings of the Fi the of "Proceedings Conference Conference

and Islamic Islamic and Private Enterprises and Al-Masry Al-Youm newspaper –

published by an organization that receives the financial help

of NED – held two panel discussions in March 2011. Approximately 600 representatives from trade associations, political parties, youth, think tanks, academia and the media, the opposition and some government ministers attended the panels. In this panel discussions, which were about policy making, ―Avenues of political and economic changes‖ were analyzed and discussed. Similar gatherings were previously held in 2004 and 2005, whose effect on the reforms made to the Election Law was clear and obvious. Changes to the Election Law in that time led to a competition between several candidates running for the presidency instead of referendum (Effect of Reforms, Center for International Private Enterprises, 2011). According to ‗NED‘ Foundation, the strategic aim of this gatherings were to instruct activists and support press and media: ―During two weeks after the gathering, more than 30 articles were published in the Egyptian press discussing the proposals made by this foundation. These articles helped to continue the atmosphere of the discussion. The debates and discussions of the journalists were eventually analyzed in the gathering of National Democratic Party‖

(Effect of Reforms, Center for International Private

Enterprises, 2011). and Islamic Conference The officials of the foundation released many "Proceedings of the First International announcements indicating that:

―The National Democratic Institute for International awakening Affairs has been active in Egypt since 2005 … and has on universities professors supported the efforts of political parties and civil

organizations to participate in the process of political "Selected Papers evolution of their country … All of the programs of the Institute in Egypt have been non-partisan and based on the demands of local partners. These activities have been funded by the US Agency for International Development, the Bureau of Democracy, Human Rights and Labor

Affairs (DRL) at the United States Department of State, and the National Endowment for Democracy‖ (Official Statement of the National Democratic Institute for International Affairs, December 29, 2011). At the same time, another official publication of the foundation stated that: ―Regarding the important role played by previously marginalized youth in the revolution of 2011, the International Republican Institute is active in training the young political activists and party members in the areas of development leadership, promotion and management strategies, coalition building, and communication and presentation skills. While the aim of such trainings and instructions is to help the youth become political leaders, the participants are encouraged to take the lead in their local communities; therefore, the curriculum includes sessions on strategies and practices for effective participation in the local communities‖ (Egypt Report, International Republican Institute, 2011). Contrary to the previous claims, the International Republican Institute acknowledges that ―[It] supports civil groups to help certain issues in political organizations so that they can compete to win seats in the parliamentary elections‖ (Egypt Report, International Republican Institute, 2011). In other words, the National Endowment for Democracy (NED) admits that it receives funds from the United States to operate in Egypt, and this is against the

laws of Egypt. It also acknowledges that its aim is to

"Selected Papers "Selected rst International International rst influence the parliamentary elections in Egypt through supporting certain political groups.

on universities professors professors universities on Egyptian authorities charge the National Endowment awakening for Democracy with five major violations of rules:

1. This institution has no legal authorization to "Proceedings of the Fi the of "Proceedings

Conference Conference operate in Egypt. and Islamic Islamic and 2. The Institute has paid money to political parties.

3. The Institute has conducted surveys not allowed by the Egyptian laws. 4. The Institute staffs have illegally received money from abroad. 5. A plan has been found in the office of the Institute in Cairo that clearly reveals their intentions to split Egypt. The activities of the foundation have been primarily in three areas of politics, economy, and media through non- governmental organizations of Egypt. The activities and operations of the National Endowment for Democracy (NED) with the help of non- governmental organizations have targeted a network of subjects and activists. Thus, they can affect or even threaten the stability of Egypt. The audiences of the foundation are the public, activists, and the media. There are different methods of targeting the audiences and subjects including: (Strategy Plan of the National Endowment for Democracy, 2007; Strategy Plan of the National Endowment for Democracy, 2012; Performance Report of the National Endowment for Democracy, 2011) Conferences and roundtables, training for participation in official events, participation in official

events, establishing independent media and observing

official events and Islamic Conference Based on the strategies and announcements of the "Proceedings of the First International foundation, ‗NED‘ pursues its goals through training

activists, establishing media, activities aimed at informing awakening and influencing public opinion, and establishing political on universities professors and economic institutions to participate in policy making

decisions. A recent application of this strategy can be seen "Selected Papers in the country's the parliamentary elections after the revolution, where both the International Republican Institute and the National Democratic Institute for International Affairs were present and participated in the election as supervisors. Based on the official documents of

these institutes (Survey report of people, International Board of Elections, the National Democratic Institute for International Affairs, December 15, 2011; Report of the first round of Egypt's parliamentary elections, International Board of Elections, the National Democratic Institute for International Affairs, December 30, 2011; Effect of Reforms, Center for International Private Enterprises, 2011), this process can be summarized as follows: Informing Training for Elections Attracting Financial Resources and Economic Institutionalization Observing Participation Political Party Leadership Making Changes in Ruling System Other practices and programs of the National Endowment for Democracy regarding non-governmental organizations and institutions reveal that this institute is perusing the following goals:

foreign interests of the USA (Effect of Reforms, Center for International Private Enterprises, 2011) e advancement of the foreign interests of the USA as well as other activities (Effect of Reforms, Center for International Private Enterprises, 2011)

to produce reforms and changes in the rules and laws (Annual Performance Report, the International

Association of Democratic Studies, 2010)

"Selected Papers "Selected

rst International International rst access to the public opinion (Annual Performance Report,

on universities professors professors universities on Center for International Media Partnerships, 2010) awakening ncing the public opinion to promote the interests

and foreign policy of the USA (Annual Performance "Proceedings of the Fi the of "Proceedings

Conference Conference Report, Center for International Media Partnerships, 2010)

and Islamic Islamic and

The National Endowment for Democracy also provides financial aid to individuals and institutions through burse. For example, in 2011, an Egyptian non-governmental organization active in the field of women affairs received the financial Madeleine Albright Prize from this foundation (Official Statement, the National Democratic Institute for International Affairs, June 28, 2011). Additionally, the following figures have received financial aid in the form of burse through different years. # Year Name Scope of Activity 1 2012 Ismail Alksandrany Egypt Cyber Space Dr. Omar Afifi Democracy in Egypt 2 2009 Suleiman and Arab World Role of the USA in the promotion of 3 2008 Atef Saadawi democracy in the Arab World Ahmed Subhi Roots of democracy 4 2002 Manshur in Islam

Bahrain

Total

2007 2008 2009 2010 2011 Name of # Subject

Institution

33000 20400 53400

Bahrain

- - - and Islamic

Conference 1 Women Union Women "Proceedings of the First International

(BWU)

Bahrain Center 43000 43000

- - - - Human awakening

2 of Human on universities professors Rights Rights (BCHR)

36000 39000 75000

- - - Bahrain Human Human "Selected Papers 3 Rights Society Rights

171400

33000 99400 39000

Total - -

(Country)

A major part of the National Endowment for Democracy‘s support to Bahrain was provided in 2009. However, with the emergence of the Islamic Awakening and the uprising of people again Al-Khalifa, and especially with the activities of the Bahraini Center for Human Rights led by Nabeel Rajab, the financial aids of this foundation to these organizations stopped. The National Endowment for Democracy ceased its aid completely in 2011. It should be noted that Bahrain is a house of one of the most important military bases of the USA. Jordan

Total Name of 2007 2008 2009 2010 2011 # Subject

Institution

996832

American 400773 585233 510826

Center for Labor - - 1 World Labor Rights Solidarity

346200

109000 Amman Net Media/ 57300 47200 59200 73500 2 (communicati on media Parliamen

network) t

22000

Buq‘a 22000

- - - -

Cooperative 3 Association Women of Women

783452

"Selected Papers "Selected

rst International International rst Center for 157865 207409 220333 197845

International Politics/ - 4 Private Economy

on universities professors professors universities on Enterprises awakening

76000

Jordan Center 31000 45000

- - -

Civil

5 "Proceedings of the Fi the of "Proceedings Conference Conference for Civic

and Islamic Islamic and Rights

Education

Jordan

Total Name of 2007 2008 2009 2010 2011 # Subject

Institution

108800

National 25000 31000 29200 23600

Association - 6 of Young Women Women

75000

Pro- 25000 24000 26000

- -

Development Civil 7 World and Rights Human

National 685692

113168 120000 370000 Democratic Civil 82524

Institute of Rights/

International Women Affairs

50000

International 50000

- - - -

Institute of 9 Sisterhood Women (Jordan)

70800

New Jordan 35800 35000

- - -

Civil 10

Research and Islamic Conference Rights "Proceedings of the First International Center

70000 awakening

35000 35000

Good Life on universities professors

- - -

Youth/ 11 Studies Politics

Center

"Selected Papers

247000

Center for 96000 92000 59000

- -

Democracy Politics

Partnership

Jordan

Total Name of 2007 2008 2009 2010 2011 # Subject

Institution

Al-Badil 64100 Education 29800 34300

- - -

Civil 13 and Rights Development Center

42500

Center for 42500

- - - -

Defending 14 Freedom of Media Journalists

61000

Media/ 26000 35000

- - -

15 Gray Films Civil

Rights

300000

International 300000

- - - -

Republican Politics

Institute

29400

Perspective 29400

Studies Civil - - - - 17 Institute of Rights Civil Society

"Selected Papers "Selected rst International International rst Total (Country)

917906 147000

1157366 1124159 1073345 4028776

on universities professors professors universities on awakening The National Endowment for Democracy is highly and

continually active in Jordan in the fields of media and

"Proceedings of the Fi the of "Proceedings Conference Conference

and Islamic Islamic and women. The network of ‗Amman Net‘, which is a network of various media, received financial aid of the National

Endowment for Democracy during 2007 to 2011. The amount of these financial aids had doubled during the time. During the same time (except 2008), the National Association of Young Women has received the financial aids of the National Endowment for Democracy. There is an important point in the performance of the foundation in 2011 in Jordan. The financial aids of the foundation are usually granted by its four affiliate branches. The same practice was followed in Jordan; however, these four branches stopped their activities in 2011 and since then local institutes have taken the task upon themselves. A reason for the inactivity of subsets of NED could be the conviction of non-governmental organizations affiliated with the National Endowment for Democracy in Egypt. Lebanon

Total

2007 2008 2009 2010 2011 Name of # Institution Subject

Arabic Group of Dialogue 27000 26800 29600 83400

- - 1 between Islam Religions

and

Christianity

and Islamic

Conference "Proceedings of the First International

Center for 133830 156539 181114 185578 198006 855067 International

2 Private Economy awakening

Enterprises on universities professors

115200 192200

Association for 35000 42000

"Selected Papers

Development Politics/ - - 3 of People and Youth

Nature

Lebanon

Total

2007 2008 2009 2010 2011 Name of # Institution Subject

122100

30000 30000 31000 31100

Justice Without Human - 4 Borders Rights

Lebanese Association for 25000 25000

- - - - 5 Cultural and Politics

Artistic Exchanges

117360 Center of 25000 30000 25000 37360

Human - 6 Lebanese Rights

Active Citizens

Lebanese 42000 45000 87000

Foundation for Civil - - - 7 Permanent Rights Civil Peace

National 1275000 Democratic 350000 300000 300000 325000

؟ Civil 8 Party Institute Rights

of International Affairs

131000 Rural Women 220 25000 28000 28000 28000

9 and Women 00

"Selected Papers "Selected

rst International International rst

Development on universities professors professors universities on

338000

63000 65000 65000 65000 80000 awakening Southern 10 Affairs Media

"Proceedings of the Fi the of "Proceedings

Conference Conference

and Islamic Islamic and

Lebanon

Total

2007 2008 2009 2010 2011 Name of # Institution Subject

Amaliyya Human 99980 99980

- - - - 11 Charity Rights/

Association Women

285700 Tamkin Human 90500 84800 64100 46300

- 12 (Empowerment Rights/

) Women

Search for 78750 78750

Youth/ - - - - 13 Common Politics Grounds

Lebanese 47500 47500

Civil - - - - 14 Association for Rights Civil Rights

Lebanese 37400 37400

- - - -

Center for Politics and Islamic

Conference "Proceedings of the First International

Policy Studies awakening

Horizon 37500 37500 on universities professors

Association for - - - - 16 Development Politics

and Democracy

"Selected Papers

Total (Country)

852810 484039 741714 758788 946006 3812957

The National Endowment for Democracy has been active in Lebanon in various fields and areas. An important point is the concentration of the fundings of the foundation in its primary subsets. More than a half of the funding in Lebanon has been allocated to the Center for International Private Enterprises and the National Democratic Party Institute of International Affairs. Libya

Total

2007 200 2009 2010 2011 Name of

# Subject 8

Institution

361100 Libya News 69000 78500 73700 69900 70000 1 Cultural Media

Foundation

Libyan

105000 374200 Association for Politics/ 54000 63400 76800 75000 2 Human and Human

Political Rights Development

188300

45000 58100 46 39000

200

- 3 Open Libya Politics

International 80000 80000

Civil - - - - 4 Republican Rights

"Selected Papers "Selected Institute

rst International International rst National

Human 168500 168500

Democratic on universities professors professors universities on

Rights/ - - - -

awakening 5 Party Institute Politics/ of International Economy

Affairs

"Proceedings of the Fi the of "Proceedings

Conference Conference

and Islamic Islamic and

Libya

Total

2007 200 2009 2010 2011 Name of

# Subject 8

Institution

500 50000

New Libya Civil - - - -

6 00 Foundation Rights

Total

(Country)

168000 200000 196700 183900 473500

1222100

The activities of the National Endowment for Democracy in Libya are highly illustrative. During the reign of Muammar Gaddafi, the foundation were active in the field of media and politics through three local institutes. After the collapse of the dictator, two primary branches of NED and a newly formed institute named ‗New Libya‘ began their activities with fundings two and a half times more than previous years. All the three

institutes are politically active in the fields of the

and Islamic Conference promotion of democracy, civil society, and human rights. "Proceedings of the First International Tunisia

Total awakening

2007 2008 2009 2010 2011 Name of on universities professors # Subject

Institution

"Selected Papers

45000 57000 131000 - 115500 348500 Al-Jahiz Association Youth/ 1

of Free- Politics Thinking

Tunisia

Total

2007 2008 2009 2010 2011 Name of # Subject

Institution

43900 - - - 42900 86800 Arabic Institute of Human 2 Human Rights Rights

175818 163205 - 183294 259657 781974 Center for International 3 Economy

Private Enterprises

Muhammad 385 37800 33500 32000 141800

Ali Center for Civil 00 4

Research, Rights/ Studies and Youth Education

60000 - - - 60000 Moroccan Civil Organization 5

Rights/ for Human Youth Rights

- 40300 - - 40300 Tunisia Institute of Civil 6 Arabic Rights Citizenship

- - 27000 - 2700

Promotion of "Selected Papers "Selected

Civil 0 rst International International rst 7

Education Rights Association

- - - - 25000 25000 on universities professors professors universities on

awakening Kawakibi Democracy Youth/ 8

Transition Politics "Proceedings of the Fi the of "Proceedings

Conference Conference Center

and Islamic Islamic and

Tunisia

Total

2007 2008 2009 2010 2011 Name of # Subject

Institution

- - - - 20000 20000

Association for

Promotion of Women/ 9 Effective Politics Participation of Women

- - - - 50000 775000

International 10

Republican Politics Institute

- - - - 250000 139500

Search for Media/ 11 Common

Youth Grounds

- - - - 475000 20000

Association Politics/ 12

for Youth and

Youth Skills

363218 298305 191500 215294 1397557 2465874

and Islamic

Conference "Proceedings of the First International Total

(Country)

awakening on universities professors Financial aids of the National Endowment for

Democracy in Tunisia was limited to a small number of organizations. The number was not more than two or three "Selected Papers in the years 2009 and 2010. However, after the revolution in Tunisia and with the beginning of the county‘s reconstruction process, the foundation multiplied its activities in terms of the number of organizations and funding. Out of eight organization that received financial

aid from NED in 2011, five organizations were newly established and had no record of activity previously. Most of their activities are aimed at establishing or changing the political structures and influencing the youth and women. Furthermore, Americans have not neglected the fields of economy and media; they are highly active in these areas in Tunisia. Another important point is the level of financial aids provided by this foundation in 2011, which is 6 times more than previous years. In other words, the funding in 2011 is more than the overall funding in the previous four years. One of the primary branches of ‗NED‘, International Republican Institute, has spent approximately a half of this funding in three different political areas. Yemen

Total

2007 2008 2009 2010 2011 Name of # Subject

Institution

Alsaada 20000 20000

- - - - 1 Association of Women Women

ARTICLE 19: 172693 Media/ 86493 86200

Global - - - 2 Human

Campaign for Rights

Free Expression

"Selected Papers "Selected

rst International International rst

1568550

Center for 111771 198632 184436 157000 202296 148322 178028 221396 International Economy/ 89219 77450 3

Private Media

on universities professors professors universities on Enterprises awakening

148700

28000 29000 3290 50000 Civil 8800

4 "Proceedings of the Fi the of "Proceedings Conference Conference Development Politics

and Islamic Islamic and

Foundation

Yemen

Total

2007 2008 2009 2010 2011 Name of # Subject

Institution

Civic

194000 Democratic Politics/ 58000 58000 58000 20000

- 5 Initiatives Civil

Support Rights Foundation

Civil 34000 34000

Democracy - - - - 6 Rights/

School Youth

National

47000 47000

Institute for Human - - - - 7

Defense of Rights Human Rights

National Human 202200

35000 50000 37000 80200

Organization for Rights/ - 8

Society Politics/ Development Youth

Arabic

43500 43500

Association for Women/ - - - -

9 and Islamic

Conference "Proceedings of the First International

Human Rights Politics

Sisters awakening

21050 21050

Yemen Center Human on universities professors

- - - - 10 for Human Rights/

Rights Studies Youth

"Selected Papers

60000 60000

Yemen Polling - - - - 11 Politics

Center

Yemen

Total

2007 2008 2009 2010 2011 Name of # Subject

Institution

194000 Yemeni 54000 60000 40000 40000

Human - 12 Observatory for

Rights Human Rights

193600 Young Leaders 44000 43000 46400 60200

- 13 Development Youth

Foundation

20000 32700 34700 87400

- - 14 Al-Taghyir Media

Social Peace and 20000 20000

- - - - 15 Development Politics Brotherhood

Center for

60000 60000

Human Rights Human - - - - 16

Information and Rights Training

24000 24000 24000 27000 99000

Mother Legal - 17

"Selected Papers "Selected Women

rst International International rst

Foundation

on universities professors professors universities on awakening

34000 34000

National Youth Youth/ - - - - 18

Cultural Centre Politics

"Proceedings of the Fi the of "Proceedings

Conference Conference

and Islamic Islamic and

Yemen

Total

2007 2008 2009 2010 2011 Name of # Subject

Institution

128800 National Society 26500 30000 32300 40000

Human - 19 for Human

Rights Rights

National

Organization for Politics/ 55000 55000

- - - - 20 Defense of Human Rights and Rights Freedoms

Social 30000 30000

- - - - 21 Democratic Politics Association

245000 Women Women/ 50000 50000 55000 90000

- 22 Journalists Human

Without Chains Rights

Association of 62000 62000

Media/ - - - -

23 Yemeni Women and Islamic

Conference "Proceedings of the First International

Women

Media awakening

29000 29000

Civil on universities professors

Yemeni Center - - - - 24 Rights/

for Civil Rights

Politics

"Selected Papers

25000 35000 60000

Al-Amal Human - - - 25

Association Rights

Yemen

Total

2007 2008 2009 2010 2011 Name of # Subject

Institution

Assoan Research 25000 26200 51200

- - - 26 and Studies Women Center

Tamkin Youth/ 25000 30000 55000

- - - 27 (Empowerment) Human Foundation Rights

Yemeni Social 25000 28300 37300 90600

- - 28 Studies Women Foundation

Youth/ 25400 25400

Democratic - - - - 29 Human

Youth Society Rights

Hawar

18000 18000

Foundation for Youth/ - - - - 30

Democratic Politics Development National Democratic 150000 150000

Civil - - - - 31

"Selected Papers "Selected Institute of rst International International rst Rights International Affairs

on universities professors professors universities on Yemeni awakening

31500 31500

Parliamentarians - - - - 32 Politics

against

Corruption

"Proceedings of the Fi the of "Proceedings

Conference Conference

and Islamic Islamic and

Yemen

Total

2007 2008 2009 2010 2011 Name of # Subject

Institution

Arabic

Foundation 25000 25000

- - - - 33 Supporting Women Women and Youth Al-Tanweer

25000 25000

Association of Women/ - - - - 34

Social Politics Development International Center for Human 25000 25000

Human Rights - - - - 35 Rights/

and Youth Humanitarian Law

Association of 25000 25000

Youth/ - - - - 36 Participants to

Women Development

Legal Assistant

25000 25000

and Islamic

Conference "Proceedings of the First International

and Human Civil - - - - 37

Rights Rights

Assessment

awakening on universities professors

Association of 20200 20200

- - - - 38 Youth and Youth

Children "Selected Papers

697712 1018103 631536 1231318 797724 4376393

Total (Country)

After Egypt, Yemen is the largest scene for the presence of the National Endowment for Democracy in the Middle East. During the five years studies in this research, 38 organizations have received the financial aids of ‗NED‘ in different years. During the first three years, the focus of attention of these organizations was human rights and politics. For this reason, they have benefitted from the youth. However, the center of attention was changed in the years 2010 and especially 2011 to the field of women, youth, and the human rights. According to the National Endowment for Democracy, these activities have the goal of attracting the participation of the youth and training them for future leadership of the society. The current study shows that during the last year the number of newly established organizations in Yemen has been doubled. These organizations have been active in the fields of women and human rights. Regional

# Name of 201 Subject 2007 2008 2009 2010 Institution 1

91886 Algeria- 133451 Egypt- Yemen- Palestin Palestin e e 93602 640000 825633

American 211920 71600 Tunisia-

Morocco 70000 6 Center for Bahrain- Middle Bahrain 1 - Algeria Algeria-

World Jordan East - 253169 Morocc Labor 637347 47045 Algeria- Yemen- o- 332350 Solidarity Maghreb Jordan- Egypt

Palestine Tunisia

"Selected Papers "Selected

rst International International rst Bahrain 247763 - Palestin Kuwait- e- Yemen Jordan-

Lebano on universities professors professors universities on

awakening n Organizati on of 35000

Arabic

Arab - - - - "Proceedings of the Fi the of "Proceedings Conference Conference Reform and Islamic Islamic and World and Discipline 35000

Regional

# Name of 201 Subject 2007 2008 2009 2010 Institution 1

679984 Middle 129187 East Center for Middle 308802 155001 394939

3 Internation East

Middle Middle - Middle al Private 96209 East East East Enterprises Middle 126658 East Middle East 1890780 170000 Center for Islamic Democrac 230000 World 292700 191400

y and Arabia- 35000 Middle - Tunisia Islamic Syria Algeria East -Egypt Studies -Libya- Tunisia 919100 92000 Center for Arabia- Human Bahrain- 5 Rights

Qatar- - - - - Informatio Emirate n and s-

Training 92000 Kuwait

Internation 120000

99900 84500

6 al Center 65000 - Middle - Middle for Middle East East Journalists East

369400

and Islamic Conference 178400 412100 "Proceedings of the First International 99000 Bahrai Yemen- 428000 Internation Bahrain- n- Iraq- Jordan- al Egypt- Egypt- Sudan-

Tunisia- Syria- awakening

Associatio Iraq- Iraq- on universities professors

Egypt- - Libya-

n for Jordan- Jordan- Morocco Algeria Islamic Morocc Moroc 97348 - Dialogue o- co- Iraq- Yemen

Morocco

England Englan "Selected Papers d -Egypt 1214848 Keramat: 110000

Muslim

8 Bahrain- Women's - - - - Morocc Human o

Rights 110000

Regional

# Name of 201 Subject 2007 2008 2009 2010 Institution 1

198627 Arab National 276000 World 260000 Democrati Middle 375000 Arab 250000

9 c Institute East

Persian World - Middle of 270000 Gulf 80000 East Internation Middle Coopera Jordan al Affairs East tion Council 1709627

Arab world 60000 405000 10 67000

Democrats Arab - - Middle Jordan Network World East

532000

Reporters 45000

Without Middle - - - - Borders East

45000

Search for 63000 63000 130600

Common Middle Middle Middle - - Grounds East East East

256600 120100 120000 Maghre Arabic Persian b-

13 Institute of Gulf Damasc

- - - Human and us- Rights Damas Persian cus Gulf

240100

"Selected Papers "Selected rst International International rst (Persian) Gulf & 87000 91600 78500 Middle

Persian Persian Persian

on universities professors professors universities on East - - Gulf Gulf Gulf awakening Associatio Region Region Region n For Civil

Society 257100

"Proceedings of the Fi the of "Proceedings

Conference Conference

and Islamic Islamic and

Regional

# Name of 201 Subject 2007 2008 2009 2010 Institution 1

Internation 700000 500000 500000 15 al

- Middle Middle - Arab Republican East East World Institute

1700000

Al-Quds 60000

Center for

- - - - Turkey Political -Arabs Studies

60000

895633

2650696 2907139 3475913 2825590

12755061

In addition to activities in the mentioned countries, the National Endowment for Democracy is also active in the region with the aim of influencing other countries. More

than two-thirds of funding in regional programs during the

years studied in this research was allocated to the four and Islamic Conference primary branches of the ‗NED‘ foundation. The focus of "Proceedings of the First International these activities was primarily trade unions and politics.

Conclusion awakening After the classic imperialism, which involved on universities professors

occupying the territories of other countries, cultural

imperialism has emerged as a new form. In this form of "Selected Papers cultural imperialism, colonizer countries are trying to achieve their foreign policy goals by cultural means. These cultural means may be embedded in public diplomacy and may include media, entertainment industry, and the support of cultural and intellectual centers of a

country. The public diplomacy of the USA is primarily characterized by the idea that this country is superior to other countries. The idea of their ethical superiority, unique democratic and revolutionary origins, social organization, cultural and religious heritage, and American values are used to justify their foreign policy. In other words, the USA is trying to spread the American thinking style throughout the world. Due to the hegemony excreted in the spread of these values, the current paper calls the performance of the USA nothing but cultural imperialism. Even the strongest form of hegemony does not create hatred in the subjects who are under domination. Rather, they warmly accept the values of the hegemonic culture since they consider it better than their own cultural values. The American cultural imperialism is not only limited to the production and release of movies and TV programs, music songs, and media domination. The government of the USA is trying to gain influence and dominance over important universities and intellectual centers of the developing countries through agencies such as the ―National Endowment for Democracy‖, ―Agency for International Development‖, ―Ford Foundation‖, and other similar institutes. They pursue their goals through financial aids and scholarships provided to university programs and social institutes. With this regards, institutes such as the ―National Endowment for Democracy‖, which was the center of focus throughout this study, play an

important role in the promotion of the cultural imperialism

"Selected Papers "Selected rst International International rst of the USA through developing hegemonic cultural values systems and supporting the organizations active in the

on universities professors professors universities on field public opinions. The National Endowment for awakening Democracy was established within the framework of

public diplomacy under the popular idea of promotion of "Proceedings of the Fi the of "Proceedings

Conference Conference democracy to exercise the secret measures of the CIA. The and Islamic Islamic and reason for such a cover is to avoid the accusation of

intervention in the internal affairs of other countries. Although the foundation is operating as a nongovernmental and nonprofit organization, its aim is to advance the foreign policy of the United States. Indeed, it receives a large of its funding directly from the government of the US. The findings of many studies indicate that the National Endowment for Democracy has failed its mission in the promotion of the so-called democracy. Up to now, there have been not positive results in the countries that were the center of the National Endowment for Democracy‘s attention. All over the Middle East, Cuba, and Venezuela, democratization is considered an unfavorable label. The reason for this is the attempt of the USA to ‗change the regimes‘ of these countries by undemocratic means under the cover of democracy. Theoretically, one can argue that the plans of the USA to promote democracy and political development are based on American style and the economic and social developments of the target countries are neglected (Statement of Principles and Objectives, 1992). Moreover, political democratic development is oriented towards non-

governmental organizations. It is clear that the emphasis

of the foundation is not to change the economic and Islamic Conference infrastructure of undemocratic countries; rather, they are "Proceedings of the First International only trying to make changes to the legal and political

systems, which are indeed superstructural changes. awakening On the other hand, according to a stated principle of the on universities professors National Endowment for Democracy ―supporting

democracy is not similar to social engineering which is "Selected Papers done from top to bottom‖ (Strategic Plan, 2007). However, the sincerity of this principle is unlikely and doubted, since the foundation selects non-governmental organization in foreign countries, supports them, and sometimes helps in their establishment. This is equal to

social engineering. Thus, one can conclude that the National Endowment for Democracy prescribes a special version of American and neo-liberal ―democracy‖ through foreign social engineering. In other words, the performance of the USA is characterized by the manipulation of imperialistic democracy. The critics and opponents of such improper actions founded the ―International Endowment for Democracy (IED)‖ in order to promote democracy in the most undemocratic country, i.e. the USA. According to the experts of this institute, the National Endowment for Democracy is a modern Trojan Horse, which has entered the castle of academic studies and presented data that are the basis of scientific analysis. The institute is a home for many critics including Noam Chomsky, Howard Zinn, Harold Pinter, Greg Palast, Edward Herman, etc. It has produced a large collection of articles and monographs on the activities of the National Endowment for Democracy. They are indicative of the institute‘s involvement in coups and plots against governments and national interests of other countries. Finally, one can conclude that the practice of neoliberal capitalism exercised by the National Endowment for Democracy gradually creates a resistance movement in the target countries. The target nations are becoming increasingly aware of the methods of political intrigues especially by foreign forces. It is hoped that the failure of

the fake democracy will lead to the formation of a valid

"Selected Papers "Selected rst International International rst discourse in international scene; a new discourse that will be based on peaceful diplomacy, human rights, national

on universities professors professors universities on sovereignty, and development of public participation; a awakening discourse free from political intrigues and hegemonic

cultural imperialism. "Proceedings of the Fi the of "Proceedings

Conference Conference

and Islamic Islamic and

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Strategies for Stabilizing the Role of Muslims in Religious Awakening in West

! Ankhelina Maria Rokhas Amina Rashida1

Abstract The facing note briefly assesses the position of woman in front of Muslim woman in West both from ambit of religion and local context aspects. In addition, by considering current and historical information there will be some suggestions about stabilizing the role of Muslims in the realm of Latin America especially in Colombia.

Keywords Muslim, Hijab, Islamic Awakening, Woman, Role Creation

Introduction Individuals converting to Islam get familiar with the facts existing in this religion. This means that each human being willingly, no use of force, accepts Islam. Diplomats, scientific elite, writers, soccer players, actors, executives,

and other well known persons throughout the world, have

and Islamic Conference attained fact and truth in Islam. However, in the present "Proceedings of the First International time, picture of Islam is in its climax; due to uninterrupted

growth of Islam, majority of Islam‘s enemies are united awakening together to stop its development. Furthermore, there were on universities professors a large number of individuals trying to distribute irritant

images of women mistreated, disabled children, and thousands of homeless individuals; all of these miseries "Selected Papers were attributed to Islam. Their only goal is distortion of the real entity of religion of peace, not the religion of war and aggression. Meanwhile, religion should not be

1. Expert and Professional in Women Affairs – Colombia

103

mistaken for political conflicts, cultural conflicts, and background differences. First of all, it is necessary to mention two points regarding Islam. First, before 2000, according to instances of violence in the world, 90 women were slaughtered by their husbands or their former husbands in Spain during just one year (we should remember that it is not an Islamic world). In this regard, unfortunately, Colombia (not an Islamic country) has the highest percentage of internal forced displacements; according to official statistics of 2011, 5.2 million persons live in this situation. This statistics proves that violence and terror are not existed solely in Muslim-majority countries. Though this fact that these Middle-East countries have been involved in so many problems, war, and struggle to be true, Western countries have not also been an exception, and have faced significant problems; regarding this fact, women have come under the this influence more than others. Second, understanding this fact that Islam has promoted woman and linked her to the highest position is very important. Almighty God has granted woman power, right to education, working and expecting reward, absolute right to her wealth, rights marriage and divorce (Ja‘far Gonzales, 2008, p.20). It is the opposite of what is portrayed in West. The major duty of Muslim woman is not to be repressed by her husband or relatives, but she can be present in the society freely and naturally. It is clear

that she will be present there protecting herself through

"Selected Papers "Selected rst International International rst regarding her chastity and respect. So, one of the obligations imposed on men by Islam is protection of

on universities professors professors universities on women, a command from God written in Quran: women awakening are garments to you (men), and garments are you to them

(Holy Quran, The Cow, verse187). "Proceedings of the Fi the of "Proceedings

Conference Conference The present research will observe Muslim woman and Islamic Islamic and condition in Latin America, especially Colombia.

104

Furthermore, structural perspective regarding how Muslim women rights are exposed to damage will be mentioned sometimes. Similarly, speeches regarding (Muslim) women‘s challenges in Colombia as a western country will be stated. Therefore, some probable strategies for consolidation of Muslim‘s roles in Islamic awakening in the West will be mentioned.

Woman in Colombia as a Western Country Say to believing women, too, that they ought to restrain their gaze, safeguard their modesty, and never display their ornaments- except what normally therefore appears! And that they ought to draw their veils over their breasts, and never display their finery, except before: their husbands, their own fathers, their husband‘s fathers, their own sons, their step-sons, their own brothers, their brothers‘ sons, their sisters‘ sons, their womenfolk, and bondwomen of their, or male attendants lacking male desires, or children who have not yet known carnal knowledge of women, and that they should not strike their feet together, lest they reveal a portion of their ornaments hidden; and all of you, believers, turn to Allah, perhaps

you‘ll win salvation (Quran, The Light, verse31).

Role of woman in Western context has been distorted and Islamic Conference and corroded due to different reasons such as fashion and "Proceedings of the First International consumerism. Some elements have transformed Non-

Muslim women to a sex object in communications media awakening and commerce. Therefore, Muslim women are always on universities professors criticized and ridiculed by a society which is not

accustomed to observing chaste women in veil (Hijab); it "Selected Papers is a kind of challenge for Muslim women. In general, Westerns thought of Muslim women, just due to their veil, to be suffered and tortured and their rights to be ignored; this thought is governed and dominated in those countries. Therefore, the researcher first investigates and tries to

105

know the current place of woman in West, then introduces the history in the above mentioned context.

A Selection of Women Status in West: Colombia Woman, from ancient times, has tried to have her own rights. Women‘s constant Jihad for attaining the right of their presence in the society, right of their attendance in politics, has been begun by French playwright and political activist Olympe de Gouge declaring rights of women and citizen. Furthermore, protests started in 1950s for recognition of men and women equality supported by the thought of ―Equality Feminism‖, as well as mentioning certain rights and woman‘s identity known as ―Difference Feminism‖ formed in 1980s and 1990s (Montoya, 2009), all those paved the way for a system, inclusive one especially regarding civil and labor rights.

Anna Melina Montoya speeches: ―The contents of female citizenship are developing continuously at local and national areas as well as international scene. According to Bargas (2002) collisions, and economic-cultural changes briefly looks at new areas of their rights‘ development on the basis of mixed needs and social relations among men, women, production systems, cultural systems, and spaces for political participation, which are developing their activities beyond boundaries of national government, even considering this

supposition that there is no legal center to be recognized in

"Selected Papers "Selected rst International International rst the world.‖ Montoya In this regard, the most important women‘s citizenship

on universities professors professors universities on Jihad in the West for attaining the specified position awakening determined by the society has been ―the right to rights‖

(Montoya2009). This means that the western system has "Proceedings of the Fi the of "Proceedings

Conference Conference stayed sedentary against presentation of necessary areas for

and Islamic Islamic and

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women to take part in those areas as a free human possessing all her God-granted abilities in equality with man. Nearly 14000 red-skinned (Indian) women from 8 different states signed a manifesto ―Indian woman‘s rights‖ on November 18, 1927. We will read some parts of that (Paes, 2012). ―Today we, Colombian Indians, who signed this document, are brave. We are like a group of united angry eagles, trying to improve our rights through Jihad. This adjudication should be done for the rural women of poor segment, whether married or single, and all the women dominated by civilized man. But their rules will not be implemented, because even if Indian men, a long time before conquering countries, were the owners of our lands, they would not arise against unlawful and unjust acts; therefore we are women preparing ourselves for shouting ―NO, NO‖.‖ Another important matter here is emphasizing the importance of education and its growth. In Colombia, ―education aims to raise good spouses and mother of girls.‖ Therefore, if a woman is eager to learn alphabets, she should make another decision. There were not any educational facilities for women in Colombia lands nearly until the end

of Colonial period, 18 century (B. Y. Gaus, 2006). The

woman living in Latin America especially the woman born and Islamic Conference in Colombia (a country which majority of people is Catholic) "Proceedings of the First International does her best to attain the position which society always has

tried to grasp from her. In this regard, a woman converted to awakening Islam is a part of this system, the woman who has seen her on universities professors position as a Muslim in danger.

"Selected Papers Muslim Women and Their Rights, Truth of Muslim Woman in West We should mention here that Catholic religion introduces woman as a dependent being, as it is mentioned in Holy Book:

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God descended sleepiness on man, man slept. He separated a piece of bone out of his body, and repaired that through using his meet. God worked on the bone separated from him, and created a woman out of that; then introduced her to the man. Man told her: her bone is made out of my bone and her flesh out of my flesh. Her name would be Woman, since she has been extracted from man (Khansys, 2/18). In Mosaic Law, basis of Jewish-Christian religion, woman‘s opinion can be refused by her father or husband. At that religion, woman cannot divorce and girls, for example, can be heir if just there is no son in the family. These thoughts have a deep root in western culture, since woman is introduced as a subordinate. This position, in which woman is imprisoned, will not be changed for a long time. In 1900, a woman hardly had a right. Similarly, there was wage discrimination during Industrial Revolution; at that time a female worker or employee received lower wages in than male ones. After centuries, legislation without priority was approved in Great Britain, among relative achievements, in order to attain woman‘s adjudication. The law by which women are allowed to utilize total score of wage cost. In 1893, New Zealand could record its name as the first country in which women are allowed to vote without limitation.

In Colombia, women could vote until December, 1,

"Selected Papers "Selected rst International International rst 1957, besides they could be chosen for a position in government. Act 1257 hardly lasted until 2008. The Act in

on universities professors professors universities on which a woman was inviolable; furthermore, preventive, awakening surveillance, deprivation, and condemnation decisions

include each kind of violation, whether physical and "Proceedings of the Fi the of "Proceedings

Conference Conference sexual, or psychological and hereditary were possible.

and Islamic Islamic and

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There is not any doubt that Quranic Revelation, especially regarding its thoughts about woman, was a true revolution: O Men and women fear your lord, the One Who did create you from a single soul, and, out of it, produced its mating twin, and from the twain, He spread the whole of men and women (The Women, verse1). This verse, of course, completely denies this wrong belief that woman is dependent on man. Here, God says that man and woman are created from a single soul, the same nature. This viewpoints promotes the position of woman greatly, this will not happen unless the leave and allowance of God. Hijab is an affair bringing about a new social-cultural viewpoint for the society, and it is above all other plans. In other words, when Muslim women observe Hijab (veil), they not only introduce themselves dominating all other Muslims, but also hereby obtain some right for themselves, a right which other religions do not have access to that. Westerns usually pay attention to Muslim Women, even in most cases they consider them deprived from their

rights of work, education, and access to several centers

solely due to their Hijab. Therefore, Hijab got a reliable and Islamic Conference symbol of presence of Muslim women. On one hand Hijab "Proceedings of the First International is considered identity of minority; on the other hand it

represents courage and sacrifice of women trying every awakening day to get closer to their God. on universities professors The researcher will mention some strategies having

application in consolidation of women‘s roles in Islamic "Selected Papers awakening in the West.

Strategies for Keeping Alive Muslim’s Role in West Consolidation of Religion:

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Unfortunately, some Muslim women have gradually been forgetting their commitments to religion. Their lacking knowledge about fundamental issues of religion is one of the reasons, may be they do not carry with themselves what God has revealed to His Prophet of Mercy for the first time: ―Read! In the Name of your Lord, who is the creator. Created Man from the blood, coagulated. And your Lord is the Most Exalted. He tutored by the pen; what man knew not.‖ Therefore, it is necessary to provide spaces for the study of religion. Issues such as laws of religion (Ahkam), beliefs, morality, reading Quran should be studied more carefully. Therefore, establishing Islamic Centres seems necessary. Centres not only dedicated to Muslim women, but also aimed to familiarize Non-Muslim women with Islam, those interested in Islam. If women get committed to acquisition of religious knowledge more than before, surely their motivation for taking part in consolidation projects and development of Islam will get multiplied, God Willing.

Working with Muslim Families In Colombia, there are increasing numbers of Muslim families willingly developing appropriate spaces for children and youths to get familiar with Islamic knowledge and culture.

For attaining this goal, one can support the capacity of

"Selected Papers "Selected rst International International rst professionals in education and training adapted to lives of Western-oriented Muslims (Muslims seeking West);

on universities professors professors universities on hereby, educational planning and organization should be awakening adjusted appropriately.

Similarly, having access to spiritual leaders and expert "Proceedings of the Fi the of "Proceedings

Conference Conference clergymen for guiding couples in a way to have a good and Islamic Islamic and and appropriate marriage, in accordance with Islamic

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teachings and even above cultural and local thoughts, is necessary. Therefore, one can expect more successful and stable marriages, of course in accordance with Islamic purposes and sharia, through providing spiritual stability whether for couples or their children.

Islam Spread Let there be no compulsion in religion; True Guidance now is made distinct from error. Therefore whoever now Taghoot1 forsakes, and does believe in God, shall grasp for ever a handle most secure that will never break. For God is the All-Knowing Hearer. This verse‘s concept is obvious and clear. Latin America‘s Muslims have the mission of familiarizing individuals with Islam‘s beauty and perfection. One way applicable and helpful to this issue is planning some assemblies and conferences for discussion about woman, family, and other issues depending on individuals‘ interests. Furthermore, translation of books and Islamic writings in accordance with different audiences‘ real social context is very important. Since each individual interested in Islam belongs to his/her own exclusive

social-cultural context.

Spreading Islam through Internet- creating website, and Islamic Conference weblog, e-mail, and password in social networks- is "Proceedings of the First International another way. These networks and media are very

important, since people have frequently used these; awakening besides, one can easily have access to their information. on universities professors

Conclusion: "Selected Papers Role of women in west is derived from beliefs and culture deeply ingrained in Catholic. Islam, despite Catholic which provoked and raised western woman

1. Anyone or anything in rebellion against God, and anything worshipped besides God; idols, evil, the Satan

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against herself through breaking traditional thoughts and degraded and humiliated her position and transformed her to an instrument for fashion and sexual pleasure, grants a distinctive and impressive position to woman. Muslim women‘s mission is very extensive: conveying Islam‘s reputation to others through providing perfection and knowledge by accurate utilization of Hijab (veil) and active participation on all fronts keeping alive the name of God‘s favourite and perfect religion, i.e. Islam.

References: Raol Gonzalenz Brenz (2008) - Printed Interpretive Bilingual Quran- Madrid- Quran translation centre Website mentioned in the original text Plaez Mekhaya, Margarita (2012) - 50 Years of Women‘s Suffrage B. Yegas Bootro, Louis (2006) woman Education in

Colombia between 1780 and 1930

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on universities professors professors universities on

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Empowering academic and seminary elite and externalizing know-how within the knowledge production cycle, key links of Islamic Awakening

Dr. Mohammad Abbaszadeh1 Ali Bodaghi2

Abstract In the present century, according to the view of the leader of Iran‘s Islamic Revolution Ayatollah Seyyed Ali Khamenei, the world is in transition to a new political, economic and social order and geometry. In this great transformation, Iran elite such as university elite including academics and students can be of great help in boosting Iran standing at this critical juncture. One instance of the profound transformation in the world arena is the tide of Islamic Awakening. For one thing, sense of identity derived from Islamic Awakening among different Muslim nations indicates the depth of the changes in the structure and geometry in the future. Universities as the source of knowledge are expected to produce science so that they would play a key and decisive role in creating currents and giving providing momentum by creating new sciences commensurate with the historical , religious and cultural heritage of the nation instead of acting as a mere spectator through the process of Islamic

Awakening, because the Islamic Republic of Iran has been "Selected Papers "Selected

the initiator of the Islamic Awakening movement in rst International International rst contemporary times and it‘s seriously pursuing science

and technology for Muslim nations. That is why it‘s so on universities professors professors universities on

awakening important to take account of the mission of the academics and students in directing the Islamic Awakening

movement. A review of the research literature shows that

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and Islamic Islamic and

1 . Associate professor of Social Sciences Department of Tabriz University 2 . Graduate student of Social Sciences of Tabriz University

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indigenous production of knowledge by scientific elite, as an intellectual asset for the universities, plays a pivotal role in the fundamental transformation across the globe. Therefore, academic elite can play a vital role in directing the developments related to the new world order at the national and international level by offering a model based on the religious texts. The present research is aimed at theoretically analyzing the role played by empowering of academic elite and externalization of knowledge in the Islamic Awakening movement. Hence, the authors are seeking to explain the relationship correlation among these variables, that is, the cycle of knowledge creation of the academic elite and Islamic Awakening movement and at the same time offer methods for rehabilitating the elite such as increasing the sense of belonging and commitment among them, increasing the sense of responsibility among the elite and strengthening the culture of innovation and scientific jihad and endeavor in order to encourage the materialization of and expansion of the Islamic Awakening.

Keywords

Islamic Awakening; knowledge creation cycle;

externalization of knowledge; changes in the geometry of and Islamic Conference the world; empowering of the elite "Proceedings of the First International

Introduction awakening Today, the world is facing many challenges in different on universities professors economic, social, political and cultural fields. Islamic

Awakening is one of the major challenges that many "Selected Papers scholars have approached and analyzed from different angles. The leader of Iran‘s Islamic Revolution Ayatollah Seyyed Ali Khamenei believes that the world is in transition to a new political, economic and social order and geometry. In this great transformation, Iran elite such

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as university elite including academics and students can be of great help in boosting Iran standing at this critical juncture. The understanding of Iran‘s standing makes the responsibility of the elite much heavier. One instance of the profound transformation in the world arena is the tide of Islamic Awakening. This means a sense of identity and awakening among different Muslim nations that is based on Islam. Islamic Awakening is an unprecedented sign that heralds fundamental changes in the structure and geometry of the world in future. Here are the reason why Iran has a special standing in the world status quo: the awakening that has originated from the Islamic Revolution of Iran and the matchless solidity and strength of the Islamic establishment, which is based on belief, faith and passion; the Islamic Republic‘s new project in the economic, social and cultural fields; vast natural resources and wealth of Iran including its energy resources and highly talented human workforce; and Iran‘s resistance against the hegemonic plots of West. Universities can play their part, through fulfilling their tasks, in such a way that the country, nation and history of Iran will be the winner of the developments and this fact highlights the outstanding and sensitive role of the elite and academic figures at this critical juncture. [3] (www.nahadg.ir) With regard to the foregoing points, the main objective of the present research is studying the role of variables used for rehabilitating the elite of the seminaries and the

universities and externalizing the knowledge in the

"Selected Papers "Selected rst International International rst knowledge-creation cycle of the Islamic Awakening as one of the effective factors in transforming the world‘s

on universities professors professors universities on geometry. awakening We should point out here that UNESCO maintains that

the main mission of universities is to create knowledge "Proceedings of the Fi the of "Proceedings

Conference Conference and science. [Dorri and Taleb Nejad, 2008:2] Universities and Islamic Islamic and as the source of knowledge are expected to generate

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science and knowledge. Hence, one reason why we pay attention to the externalizing role of knowledge while explaining Islamic Awakening is the fact that we can meet the needs of the Muslim countries by promoting the thoughts of the academic and seminary elite. This is because Islamic thinking is the basis of work and hope of nations who have risen up to achieve freedom and oppose the global arrogance. Through promoting the Islamic thoughts by university professors and seminary scholars at the international level, we can introduce Islamic teachings like rationality, justice and spirituality to the entire world. We can also inject the culture of Islamic Awakening into the world by producing and disseminating Islamic knowledge that is extracted from religious texts. We have to admit that Islamic scholars should strengthen and deepen the indigenous Islamic knowledge in order to promote Islam and expand Islamic Awakening movement throughout the world. After these goals are achieved, we will witness the globalization of the message of the Islamic Revolution. Under the current circumstances, sustainable development can be achieved only through wisdom and scientism. To this end, the production of

Islamic science at home by seminary and academic

scholars forms the basis of knowledge [power of and Islamic Conference knowledge] and this is what help Iran to be the winner of "Proceedings of the First International the developments resulting in the new world geometry.

Therefore, the social issue regarding the subject of our awakening research (rehabilitating academic and seminary elite and on universities professors externalizing know-how within the knowledge production

cycle, key links of Islamic Awakening) is that although "Selected Papers universities are currently the hub for producing knowledge and training expert workforce, studies conducted inside Iran show that the role of knowledge creation by seminary and academic elite has been neglected in Iranian universities. The academic community that is made up of

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strong elements like professors and elite students can play a leading role in producing and disseminating Islamic knowledge and in promoting the movement of Islamic Awakening that is an instance of the developments the usher in a new world geometry in terms of politics. On the other hand, universities must clarify their place in regard to scientific literature of the changes in the world political geometry. They should train expert human workforce and at the same time should use the full capacity of elite for the purpose of promoting Islamic knowledge commensurate with the social and cultural heritage and should also protect democracy and defend Islamic values by offering an efficient model. The elite forces are assets of a nation. Any investment in this sector will be equal to investment in the all-out development of the nation. In other words, the dissemination of religious science by academic and religious scholars as intellectual assets of the universities and seminaries plays a pivotal role in the new world development, that is, Islamic Awakening. Therefore, academic and religious scholars can play a leading role in directing the developments of the new world geometry at the international and national level by offering models based on religious teachings. The authors of the present research seek to clarify the correlation between these variables and at the same time offer methods for the empowering methods for the sake of expanding Islamic Awakening.

Finally, given the mission of academic and religious

"Selected Papers "Selected rst International International rst scholars to externalize or promote Islamic ideas within the cycle of knowledge production and also the importance of

on universities professors professors universities on different aspects of rehabilitating scientific elites [feeling awakening of self-esteem, self-confidence, trust in native theories,

current-making, inspiration) in promoting Islamic "Proceedings of the Fi the of "Proceedings

Conference Conference awakening, we can see that there is a strong correlation and Islamic Islamic and between rehabilitating and creating knowledge and the

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scientific clarification of Islamic Awakening. Therefore, the questions of the present research revolve around these issues: 1- What impact does empowering of elite have on the externalization of Islamic knowledge in the global arena? 2-What are the methods of rehabilitating academic and religious elite? Researchers are trying to foray into the field and give a convincing and scientific answer to the above questions.

Islamic Awakening Awakening is the opposite of asleep and means that you are alert. Therefore, Islamic Awakening is tantamount to the rise of true and pure Islam in human beings and societies. On this basis, prosperous life is gained only from religion because God the Almighty has given life to human being and the world and His prophet invites us to what He has enlivened. Therefore, Islamic Awakening means revival in light of true Islam. In other words, it is used to refer to the Islamic renaissance, under whose auspices independence, justice and all lofty teachings and values are revived. Islamic revival is one type of religious reform; however, it‘s totally different from the religious

reform that happened in the Western world. In the Western

sense, religion is transformed in such a way that the and Islamic Conference society never becomes religious and religion proceeds "Proceedings of the First International with time. As a result, religion leaves social life. However,

Islamic awakening and revival is to enliven human being awakening and social life based on religion and religious ways. For on universities professors this reason, dust is wiped off from the face of religion and

its true nature is revealed. Hence, "Selected Papers Religion makes its way again to human life. In other words, Islamic Awakening is de-isolation of religion or rereading of Islamic teachings and concepts from ambiguities that has plagued it. Despite its diversity and having many subdivisions, Islamic Awakening conveys a

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single message: we have returned in order to restore religion to social and personal lives of human beings. This feeling and self-awareness is a combination of repentance and intention to return to pure and true values of the past; repentance before the honor pledged to the faithful by God, the same Muslims are deprived of today; return to Islam means that our backwardness stems from staying away from Islam. Therefore, if we want to summarize the two elements of repentance and return in a single expression, we should say that ―the meaning and massage of Islamic Awakening‖ is that we must return to pure Islam to restore our past or lost honor. Just as the meaning of Islamic Awakening shows, the word return is not a regressive and reversible movement in history. Return does not mean getting back to the Dark Age and make a regressive movement in history, but means returning to Islam and repenting having set aside Islam and making up for our failure to act according to Islam. In other words, Islamic Awakening means since we are have been far away from Islamic concepts and values in both words and actions, we must do our utmost to compensate for our negligence over the past centuries. The return is aimed at building a new civilization using pure Islamic values and the experience of human civilization. For this reason, the movement of Islamic Awakening aims to form a Muhammadan global civilization in the world in which rationality with spirituality, power with ethics, knowledge

with value and science with action are combined.

"Selected Papers "Selected rst International International rst (Shiroudi, 2009:3—4) On this basis, the phenomenon of Islamic Awakening is

on universities professors professors universities on not new. However, it has expanded in recent decades due awakening to some reasons among them the Western aggression

against the Islamic societies and colonialism. The rise of "Proceedings of the Fi the of "Proceedings

Conference Conference Islam brought was a turning point in human history so that and Islamic Islamic and it set aside racial, geographical and ethnic borders and

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converged different societies around the word of Allah as a pivot. Islam gave marvelous materialistic and spiritual power to the societies that did not have any culture and civilization nor did they have any financial power and it helped those societies to culminate. In other words, at a time when the Greek civilization was at its climax and such empires as Iran and Rome were superpowers of the time, Islam came into being and expanded rapidly on earth after defeating the two big powers. Before long, Islam conquered a large chunk of the world. However, the expansion was not merely geographical. Islam also conquered hearts and minds and its economic and military clout accordingly grew. This came about exactly at a time when Europe was on the wane and the Islamic civilization was developing at such a high speed that it soon reached the apex of its fame. The Western civilization became dormant such that Western lands called the era the Dark Age because they had nothing to offer in presence of Islam. Then, the crusades broke out but it failed to achieve what it was meant to after two centuries. Instead, it made Western people familiar with the Islamic world‘s culture and literature and intellectual development and

paved the way for their awakening. For this reason, the

renaissance was described as an age in which the Dark and Islamic Conference Age was left behind and the enlightenment began. Thus, "Proceedings of the First International the Western countries drew inspiration from Islam and

modeled themselves on the religion and gradually awakening managed to make great achievements in the 17th, 18th and on universities professors 19th centuries. (Shiroudi 2009)

During that time, the world of Islam gradually went to "Selected Papers sleep under the influence of two factors, and it moved away from pure Islamic thoughts and notions: the first factor was the colonialism and exploitation of the West in this important geographical and intellectual area, and the other factor was the tyranny and deviation of Muslim

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rulers. These two factors inflicted great damage on the body of the world of Islam, something that reached its peak during the First World War; because the Ottoman Empire that was a kind of fulcrum for Muslims in many cases became extinct mostly because of these two main reasons. Therefore, the West started an astonishing intellectual and systematical invasion on the world of Islam, so much so that they grew alienated, and they started to blame any backwardness and underdevelopment on Islam, and therefore started to copy the West in order to compensate for their backwardness. Of course, at that time there were people who were very observant and had a deep understanding of the circumstances, and came to the conclusion that the reason behind the backwardness of the world of Islam and its deep sleep was not Islam itself; the real reason was that Muslims had moved farther away from Islam and Islamic thoughts. Meanwhile, people such as Seyyed Jamal al-Din Asad Abadi, Seyyed Qutb and Hasan al-Bana tried their best to wake Muslims up from their deep sleep and make them understand the cause of their failure and backwardness and what had to be done. (Velayati, 2005, Quoted from Shirudi, 2009: 6-7) The last fatal blow of the West against the world of Islam was shaping and imposing Zionism and sowing its seeds on the holy land of Palestine. At that time, Arnold Toynbee, the famous English historian who has studied human civilizations in his book, ―Civilization on Trial‖ mentioned

the following important and historic sentence: ―Pan-

"Selected Papers "Selected rst International International rst Islamism is sleeping. But if the poor and weak people of the world rise up against Western dominance and be

on universities professors professors universities on guided by a leadership, this sleeping movement will wake awakening up and the sounds of this revolt will be influential in

motivating the military spirit of the system and Islam may "Proceedings of the Fi the of "Proceedings

Conference Conference revolt in order to perform its main role. (Shirudi, 2009)

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Toynbee‘s prediction in 1979 coincided with the Islamic revolution of Iran which was like the explosion of light; a revolution that came about with empty hands and reliance on the ―God is great‖ motto and a return to Islamic values and stood against all the super powers and great powers of that time and succeeded in being a turning point, not only in the history of Iran, but also in the history of the world of Islam and the history of humankind. Therefore, less than two years after the revolution some Muslim young men in Lebanon defeated the five great powers that had a base in that country, that is, the US, England, France, Italy, and Israel and forced them to retreat without giving them any kind of incentives. In Afghanistan, the empire of Great Britain and Russia were forced to their knees and the defeat of the US Empire is very close. In Turkey, Algeria and other Muslim countries, the only sound that can be heard today is the voice of Islam, and in occupied Palestine, Intifada has been fighting Zionism and imperialism. Therefore, we can say that if nowadays the US is thinking about continuing the occupation of the region, its main aim is undermining Islamic consciousness and awareness, but Muslims have

woken up and have started their work based on three main

principles: one, a return to pure Islam that was able to and Islamic Conference overcome the great powers of the time at the height of "Proceedings of the First International Islam; second, the unity of the world of Islam that

imperialism and colonialism tried for so long to awakening undermine, and divide different Islamic sections with on universities professors principles such as "divide and rule"; third, fighting against

tyranny and heresy and paganism and idolatries of the "Selected Papers time. This movement will certainly lead to the victory of Islam and the defeat of imperialism. Islamic awakening is a great leap that has destroyed global tyranny and their supporting forces, thus defeating and subduing them. The stability and permanence of the

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Islamic Republic is one of the most important factors that gives hope to regional nations and Muslim countries and has an influential role in inspiring motivation and Islamic Awakening in the region. The Islamic Revolution of Iran is a new chapter and a new model that has changed the scene of regional developments and has given hope and joy to Islamic nations and popular movements that fight against colonialism. Nowadays, they are getting back their own identity and power and are seriously fighting the West and colonialists and they achieve new victories every day (Salehi and Shahabi, 2012: 54). As mentioned before, Islamic awakening is one of the best examples of political, social and cultural changes of the world according to the viewpoint of the Supreme Leader, and academic and religious elites have a very prominent role in this process. Elite is taken from Eligere, meaning selection or choose. The first meaning is used for determining the quality of goods and commodities that have a greater feature and advantage over other goods. In its most general sense, elite is designated to a group of people who have a greater position in the society. In other words, elites are a group of people who have a certain advantage in a certain field. According to Parto, elites are those who are naturally superior in intellectual, physical and psychological characteristics. These blessings are entrusted by the nature inside those people. The chosen elites are usually those who have unique and exceptional qualities and have great

talents and capabilities in their work field or in some

"Selected Papers "Selected rst International International rst activities. Harold Laswell believes that elites are those people who have the most access to and control over

on universities professors professors universities on values. This concept was defined in its true meaning after awakening the victory of the Islamic revolution and the revision of

governmental structure and political policies, and Imam "Proceedings of the Fi the of "Proceedings

Conference Conference Khomeini (PBUH) and the Supreme Leader paid greater and Islamic Islamic and attention to elites in their speeches. After the Iran-Iraq

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war, Imam Khomeini put more emphasis on it again and addressed its importance when he said: the most important factor in achieving self-sufficiency is re-building and developing scientific and research centers, and guiding and encouraging inventors and explorers and experts, people who are brave enough to fight ignorance and have escaped the monopoly of science over the West and the East and have shown that they can keep the country up on its two feet (Speech, 1989, Quoted from Ganji and Khani Pour, 2012). From the first time the Supreme Leader took up his responsibilities for the leadership of the country he emphasized the importance of this matter; once when he was talking to the staff of a revolutionary bodies he mentioned the unique characteristics of these people, saying, ―Forces who have intelligence, innovation, experience, sincerity, enthusiasm, vitality, and hope are considered a great asset. If we make good use of these assets, we will be able to hold our head up in front of God; otherwise we will have no excuses before Him (Speech, 1989, Quoted from Ganji and Khani Pour, 2012). He believes that acting according to one‘s insight is the distinguishing point between people who are considered

elites and those who are not. Not being a commoner does

not mean pursuing a higher education; being a commoner and Islamic Conference means not acting according to one‘s insights (Speech, "Proceedings of the First International 1996). In one of his speeches, he follows the great

Prophet‘s lead when he wants to introduce an example of awakening elites, saying: ―Scientists, intellectuals, experts, rulers, and on universities professors those who are aware and have knowledge are the elites of

this nation‖ (Speech, 2002, Quoted from Ganji and Khani "Selected Papers Pour, 2012).

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Table 1: The duties of the elites according to the Supreme Leader Numbers Elites’ Duties 1 Having a deep feeling of love towards the country and nation 2 Using other people‘s experiences in helping the country prosper 3 Being a practical example 4 Having great control and patience 5 Nurturing other elites 6 Furthering one‘s insight 7 Recognizing any enmity shown towards the basis of the system 8 Stating one‘s regret for acting against the government and Islam 9 Being thankful for one‘s genius 10 Not being proud, defining a historic and national role for oneself and using greater efforts 11 Recognizing people‘s problems and demands 12 Keeping one‘s unity and empathy 13 Having a good understanding of one‘s situation, having a good understanding of one‘s responsibilities, doing one‘s duties and not showing optimism towards the enemy 14 Strengthening one‘s faith, hope and trust in the government 15 Valuing working for the benefit of the country and nation 16 Making up a plan for the progress of the country according to Islamic principles 17 Understanding Iran‘s position in the modern era

and Islamic awakening

"Selected Papers "Selected rst International International rst 18 Trying to offer practical solutions 19 Commanding soft war

Quoted from Ganji and Khani Pour, 2012: 6-9 on universities professors professors universities on awakening

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Elites, spreading knowledge in the cycle of science and learning and the universal Islami Awakening The complex meaning of knowledge has led to the creation of different outlooks regarding it, so much so that Davenport and Prusak believe that ―Science is a flexible combination of experiences, values, meaningful information and expert opinions that offer a framework for the evaluation and consistency of new information and experiences‖. (Dari and Talib Nejad, 2008). Among all the different definitions offered for knowledge, there‘s common human factor. Knowledge is essentially created by humans and is in fact a blend of understanding and thoughts with information. But information processed data, a series of data regarding a certain field (Moghtadayi, 2011: 43). To find different kinds of knowledge, we can refer to the categorizations done by Nonaka and Takechi, Davenport and Ptusak,1998, and Prabast,2000, which have categorized knowledge into two obvious or apparent (knowledge offered in documents, papers and sources inside and outside an organization) and implicit or hidden (knowledge that exists inside people). In these categorizations, apparent knowledge is the knowledge that is quite obvious and can be expressed in an official and

systematic language, and hidden knowledge is abstract and

its sources and content are hidden inside the mind and cannot and Islamic Conference be accessed easily and is non-structured. Both kinds are "Proceedings of the First International necessary for advancing knowledge (Dari and Taleb Nejad,

2008: 3). In the end, advancing knowledge is a collective awakening phenomenon. Therefore, it‘s only practical for those people on universities professors who have complete access to knowledge and have a great

ability in combining opinions and experiences. So parts of "Selected Papers knowledge that are naturally accessible by others breed new knowledge through constant interactions. In this sense, breeding knowledge is possible for those people who offer great potentials for acquiring integrated knowledge, something that Cohen and Luntal call the absorption

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capacity, which is the organization‘s ability in valuing, melting, mixing and applying new knowledge; later on, Musi and Exly consider this matter an extensive collection of skills which acquires the implicit knowledge of different places and apply it according to different needs (Abas Zadeh and Moghtadayi, 2009: 6) Nunaka has offered a dynamic model regarding the processes of creating and transforming knowledge. He emphasized creating knowledge through the interactions between hidden knowledge and apparent knowledge. According to this approach breeding knowledge includes four processes (sociability, externalization, combination, internalization); in this theory the main focus is one the externalization of knowledge, and attempts had been made to make it practical for the development on Islamic awakening. 1. Sociability: Is the process of creating new knowledge, like common intellectual skills and concepts. In other words, in this process one attempts to create new knowledge by transferring hidden knowledge to hidden knowledge. Some of the effective solutions in the process (sociability) is taking part in other people‘s experiences, imitation, participating in seminars and conferences (Abtahi and Salavati, 2006: 51). Hidden knowledge in the process of sociability is where people learn implicit skills through imitation, observation and practice that constitute the implicit knowledge of people. Therefore, sociability is

the process of sharing experiences or transferring

"Selected Papers "Selected rst International International rst knowledge that a person can acquire through working with others, observation, imitation and practice of what he does

on universities professors professors universities on (Sa‘adat and colleagues, 2010: 76). To evaluate this part of awakening breeding knowledge, academic and religious elites can

exchange ideas regarding the management of Islamic "Proceedings of the Fi the of "Proceedings

Conference Conference awakening by holding meeting with Islamic countries‘ and Islamic Islamic and elites and holding international conferences.

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2. Externalization: Is the process of expressing implicit knowledge in the form of apparent knowledge. In this process, implicit knowledge turns into apparent knowledge through different frames such as metaphors, analogies, concepts, hypotheses or models. For example, writing is considered the act of turning implicit knowledge into apparent knowledge. The process of externalization has a very important role in the process of breeding knowledge among the four methods of turning knowledge, because it offers obvious and innovative hypotheses regarding implicit knowledge (Nunaka and Takuchi, 2006: 122). It can be said that turning implicit knowledge into apparent knowledge, i.e., externalization, is where people configure the results of apparent knowledge and develop an innovative approach on the basis of implicit knowledge. In this regard, externalization includes new knowledge, because it turns implicit knowledge into apparent knowledge (Hoseini Fard and Colleagues, 2009: 27). In order to realize the process of externalization or spread the knowledge that is born out of it, academic elites can be inspired by Islamic teachings and spread their scientific explanations concerning Islamic awakening in the world in

the framework of scientific models with the aim of

developing a movement and inspiring the world of Islam. and Islamic Conference If the basis of our analysis in this research is an Islamic "Proceedings of the First International approach towards the externalization of knowledge in the

cycle of breeding it, by looking at religious teachings we awakening can see clearly that the Zakat of science is its distribution, on universities professors and this means the externalization and distribution of

knowledge. This approach shows the importance of the "Selected Papers distribution of science and knowledge in Islam. Therefore, as mentioned before, in the current situation where the world‘s historical, economic and social structure is changing one of its most important examples is the Islamic awakening and, academic and religious elites can spread

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knowledge throughout the world in order to solve some of the problems that exist, and they can focus on these dimensions: Maintenance of religious democracy, building civilizations based on spirituality and the combination of religion with life in political, social and economic fields. In other words, the distribution of Islamic thoughts by academic and religious elites will help in the globalization of Islamic thoughts and making Islamic awakening universal. In the end, when Islamic thoughts competes with other models they show the failure and uselessness of the other models and will become the dominant approach in the world and the number of its followers will increase on a daily basis. It seems that the distribution of knowledge as the second part of the cycle of breeding knowledge through elites will facilitate the process of developing a movement and the distribution of the messages of an Islamic system, and it is very important that elites continue their responsibility in this regard in the sensitive situation of today‘s world. 3. Combination: Mixing apparent knowledge with apparent knowledge. This process is called combination, where people offer the fragmented units of an apparent knowledge in a new whole, just like writing a report (Sa‘adat and Colleagues, 2010: 77). In a sense, combination is the process of turning apparent knowledge into apparent knowledge in the framework of a systematic collection. This kind of knowledge is also called

systematic knowledge. Its examples are categorizing

"Selected Papers "Selected rst International International rst apparent knowledge, adding, blending and etc. (Abtahi and salavati, 2006: 51). In this part the existing knowledge that

on universities professors professors universities on is in the shape of a documentary or stored in a computer is awakening combined together and their relationship is defined. In this

process, movement is from individual knowledge towards "Proceedings of the Fi the of "Proceedings

Conference Conference collective apparent knowledge and it is stored. When this and Islamic Islamic and knowledge is used, any group can have access to it and

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therefore the distribution of that knowledge becomes possible (Hoseini Fard and Colleagues, 2009: 26-27). In order to realize this part of the knowledge-breeding process academic and religious elites can answer the modern questions of human societies and compare the practice of Islamic models with Western ones in economic, social and cultural fields and therefore establish the connections between Islamic revolution and Islamic awakening through scientific processes. 4. Internalization: Apparent knowledge into implicit knowledge or internalization, in a way that new apparent knowledge spreads throughout the world and its benefactors internalize it. Therefore, internalization includes turning coded knowledge into implicit knowledge and this process is related the practical learning. When experiences are internalized through sociability, externalization and combination and based on common intellectual and technical models, people acquire valuable assets that can be effective in the cycle and reproduction of knowledge. In fact in this process the application of apparent knowledge and necessary changes that are kept as apparent knowledge happen. The results of this process

can be taken into consideration in scientific activities as

guidelines (Sa‘adat and Colleague, 2010: 77) and Islamic Conference After studying Nunaka‘s view in the fields of breeding "Proceedings of the First International knowledge we can conclude that the spread and

externalization of knowledge is an important aspect of awakening breeding knowledge. In order to promote the position of on universities professors Islamic systems in the region and the world and the

management of global developments with an Islamic "Selected Papers model, strengthening the culture of distribution and spread of Islamic thought seems quite logical and this increases the responsibility of academic and religious elites in this regard.

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Empowering elites in universities, seminaries and Islamic awakening domains Today, empowerment is regarded as a new and effective technique to develop any organization‘s benefits through using human resources‘ abilities. Human resources in different organizations especially academic organizations enjoying knowledge, experience and motivation, are in possession of potential power, and in practice, the process of empowerment means releasing this capability. The technique provides potential capability to use human resources‘ abilities. Through execution of empowerment programs, job capabilities grow by granting authority, expanding responsibilities, autonomy in decision-making and the sense of self-efficiency which consequently improves the efficiency and effectiveness of the organization (specially a university), (Khanalizadeh et al. 2010, p. 24). Empowerment is a process through which people in a society are informed of their needs and demands, and gain a kind of self-confidence and self-reliance to meet those needs and will receive the required ability to materialize their own goals. It is also a process through which people in a society receive a kind of autonomy and can evaluate and recognize themselves correctly and truly. They are also informed of their abilities and capabilities to obtain their

own objectives and attain the goals through boosting their

"Selected Papers "Selected rst International International rst capabilities. Empowerment provides potential capabilities for using

on universities professors professors universities on human resources‘ abilities not always utilized completely, awakening hence, empowerment means recognizing values of people

and their possible share in daily and social activities.

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In other word, empowerment means creating the required potentials, efficiency and effectiveness among the human resources (Niazi & Karkonan Nasrabadi, 2009: p.22). The above-mentioned concept means empowering people, that is help them to improve their sense of self- confidence, overcome the feelings of inability or insolvency, and give them the required power and motivation to continue daily and social activities. Autonomy, freedom in practice and giving more responsibilities to people for making decisions is required in the process of the empowerment. (Khanalizadeh, 2010: p.22). Different definitions were offered for the process of empowerment. The related literature includes a wide range of concepts such as the right of choice, control and access to sources, the sense of independence and more self- confidence. In case the indexes are materialized among elite groups, we can witness production of indigenous know-how in the country‘s universities. Fiterman, is one of the figures developed a theory in the field of empowerment. In his studies, Fiterman introduced five levels for the empowerment assessment model. The levels include training, facilitation, support, unveiling and

releasing.

A) Training: the issue of training deals with the and Islamic Conference method of showing people‘s capabilities in a way that the "Proceedings of the First International individual joins plans and programs besides devising and

executing them. awakening B) Facilitation: the model tries to help the actors to on universities professors implement a plan

C) Support: it stresses backing people in "Selected Papers implementing development programs, and instructors provide people with self-confidence to obtain the goals and make progress

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D) Unveiling: In this model, the empowering assessment hands its experiences to the people and directs them to see the programs, devise and implement them. Releasing: in this model, the empowering assessment (instructor) releases people‘s talents and paves the way for people to utilize their own gifts for making decisions in a bid to make efforts for the way of using facilities and resources, useful solutions for participation in social projects and new opportunities (Sheidaei Ashtiani, 2009; p. 14). Sara Langa‘s empowerment theory is one of the leading ones in the field. Supporters of the theory believe that meeting the fundamental needs is people basic right, and everyone should have the possibility to make use of his own capabilities and creativity completely. Therefore, through generalization of the theory to the society of elites, it could be said that the elites should learn to accept and distribute responsibilities both in family and society with strengthening self-esteem and self- confidence. Under the framework of this theory which seeks spreading new thoughts for more production, providing training sessions for creating job opportunities in official and non-official sectors and practicing presence in social organizations, short-term objectives are conducted to merge short-term goals in the theory of empowerment. The theoretical framework includes five phases. A: This stage mainly focuses on welfare and basic

facilities as well as shortages in the field such as providing

"Selected Papers "Selected rst International International rst education and training. B) Access: It means having access to sources and

on universities professors professors universities on possibilities to improve the quality of life such as access to awakening credits.

C) Creating awareness

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D) Participation) in this phase, people are provided with grounds for active participation in social issues and they are ready to join projects voluntarily E) Control) in this phase people are able to make decision, propose the best possible solution and master at the way of putting the solution into practice (Ashtari, 2003, pp: 126-127) Menon (1995) conducted a survey on 311 employees and found that concentration, weak communications, having doubts on social role and having contracting roles lead to lowering empowerment. Kappelman and Richards (1996) argue that success in empowerment, similar to other changes, is in dire need of pursuing a gradual and increasing strategy in its execution. Thanks to their efforts, the role of training in successful practice of empowerment is undeniable. In addition, Bowen and Lawer (1991) regard it as practice to submit responsibilities to people dealing with the issue closely. (Rahnavard & Hosseini, 2008: p. 108). Queen and Spiritzer have introduced two different approaches for empowerment: mechanical and organic approaches

1) Mechanical approach: based on this view,

empowerment means submitting authority and power to and Islamic Conference low-rank staff members. Empowerment is a process "Proceedings of the First International through which a senior management explains a clear

insight and designs specific programs and duties to reach awakening the objective at the level of the organization. on universities professors 2) Organic approach: based on the approach,

empowerment means risking, growing, changing, having "Selected Papers trust in the staff members and tolerating their mistakes. The viewpoint defines empowerment as the process of risking. In this approach, empowerment is defined based on people‘s personal beliefs. The viewpoint reiterates that people have some commonalities regarded as aspects of

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empowerment. To avoid long and complicated terms, the approaches of empowerment are shown in table Number 2.

Table 2: Approaches of empowerment Strategy Objective Approach Empoweri Empowering mechanical ng the staff members Sense of Boosting the Motivati self-efficiency employees‘ onal motivations orga The sense nic of deserve Boosting the cognitive The sense employees of being internal meaningful motivations The sense of being effective The sense of self- efficiency

(Balalzadeh & Pourkiani, no year: 4-5)

For concept of empowerment it must be said that most of the theorists have considered a similar meaning for empowerment and participation. On the other hand, Thomas and Velthouse introduce four cognitive variables which determine the empowerment. The cognitive variables are as follows:  The feeling of being effective;

"Selected Papers "Selected  The feeling of having right of choice;

rst International International rst  The feeling of competence;

 The feeling of being meaningful (Hasanpur on universities professors professors universities on

awakening et al., 2009. P. 164-165). Similarly, Spiritzer believes that organizations always

take a widespread approach for empowerment goals and

"Proceedings of the Fi the of "Proceedings Conference Conference

and Islamic Islamic and they use it in different situations, while they need to empower their own employees psychologically prior to

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conducting any act. In a broader manner, he considers the concept of empowerment as an internal motivational mode entangled with occupations/jobs and then defines it through four dimensions. However, Mishra (1992) had added another dimension to the below ones. 1. Being meaningful; 2. Competence and sufficiency; 3. Self-determination; 4. Impact; and 5. Trust in others (Qolipur et al., 2009, p.109). Competence refers to a degree to which somebody can fulfill his/her occupational duties both skillfully and successfully. The empowered people not only feel competence but they feel self-confidence necessary for performing works sufficiently. They feel personal dominance and believe there is always a way for confronting new challenges which must be taught. Self- determination refers to the state of self-rule or enjoying right of choice equal to the personal freedom and independence for determining essential activities for meeting job commitments. Feeling of self-determination means experiencing right of choice in the beginning of

works as well as organizing the personal activities.

Impact: According to Veton and Cameron (1998) coming and Islamic Conference to terms with personal outcomes have degrees by which "Proceedings of the First International somebody can affect the strategic, official and operational

results of his/her job. Impact is opposite to inability to awakening apply impact. Meaning is a chance which helps people to on universities professors feel their occupational objectives are important and

valuable. Trust in others: Trust relates to fondness, "Selected Papers competence, openness and trust in others. The empowered people have trust feeling and they are assured that they will be treated fairly and honestly (Khan-Alizadeh, 2010. P. 25-26). In this part of our study, the various dimensions

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of empowerment will be presented in the framework of Table 30.

Table 3: Empowerment dimensions in different motivational and cognitive perspectives Empowerment dimensions Canger and Feeling of self-efficiency and self-efficacy Canengo Feeling of effectiveness, feeling of having Thomas & right of choice, feeling of competence, Velthouse feeling of meaning Effectiveness, having right of choice, Spiritzer competence, meaning Competence, having right of choice, Mishra effectiveness, meaning, trust in others (Taken from Hasanpur et al. 2009, P. 164-165)

Therefore, regarding what was said above, it can be acknowledged that empowerment of scholars and as a result appearance of the empowered scholars in the higher education system of countries who are provided with certain properties such as self-esteem, sense of responsibility and self-efficiency will externalize the Islamic science and knowledge across the science generation cycle; as you see, it will put the Islamic system in an extraordinary status to which numerous people would be attracted and it will in turn will promote the Islamic Awakening culture to the world.

"Selected Papers "Selected rst International International rst Academic Scholars and Globalization of Shiite Thoughts and Islamic Awakening

Besides its widespread internal capacity and capability, on universities professors professors universities on

awakening Islamic culture and thinking enjoy a number of objective properties which compensate shortcomings of the human

patterns and models. In theoretical perspective, the

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and Islamic Islamic and worldwide government of Islam is based on the worldwide

instructions of Islam which is consistent with primordial

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nature and reasonable needs of human beings. It counteracts the imposed state of the globalization of the Islamic thinking and satisfies all human societies. Since the Islamic lessons cover all reasonable and innate needs of mankind, they enjoy some proper qualities and bedrocks for being comprehensive and worldwide concepts. The religious instructions are rooted in a common point in all human societies: human‘s innate and eternal need. Islamic rules and instructions are beyond time and place. They had been set and laid down so that human being‘s innate and reasonable needs are considered in different and various intellectual and cultural frameworks; hence, the religious resources refer to piety as an innate and unchangeable issue. Therefore, the Islamic law has necessary qualities and competency for being globalized (Sajadi, 2004, p. 135). In the condensed and integrated current of globalization one may ask where is the exactly place of religion in this phenomenon? Is the globalization, which is equal to integration for many, means that religion must be condoned or at least all people must believe in a common religion? And how religion can be analyzed in a globalized viewpoint?

A short look at the poll conducted by Zogby

International Institute on how many people believe in and Islamic Conference religion, which had been ordered by the Catholic Church, "Proceedings of the First International before giving any answer to the questions, would be

effective. The poll showed that the number of people who awakening believe in God, religion and prophet has increased as large on universities professors as 4 percent during the last five years. People‘s inclination

to different religions including Christianity and Islam and "Selected Papers to Hinduism 1.5% and 2% has been increased, respectively. The size of issues on metaphysic in the worldwide web has enhanced about 30 in the last four years. Presently, about 1500 active satellite channels in the Middle East can be seen, out of which 300 channels are

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based upon the religion approaches. The official statistics on the world‘s most popular satellite channels published by United Nations Educational Scientific and Cultural Organization (UNESCO) indicate that there are two religion channels among world‘s 20 popular channels and their viewers sometimes are 4 to 5 times more than viewers of pornographic channels. Then, as you saw the inclination to take advantage of religious issues are increasing in real life, cyber space and satellite channels. Of course, inclination to religion shows an innate tendency to a spiritual and sacred concept. Therefore, when we speak about advent of the global culture, the religious revival can be an important manifestation of the actual meaning of the new world. On the other hand, the broad communication technologies have brought about a golden opportunity for religions to scrutinize eschatological outcomes of absolute humanity. During Cold War era, religion was treated as the great foe of the time superpowers. When the Islamic Republic of Iran occurred in 1979, the United Nation‘s administration called the Islamism as an emerging power intended to wreck the globe and the Soviet Union‘s leaders did not conceal their fear of the revolutionary Islamic fundamentalism and its potential hazards for the former Soviet Union. While, for many scholars and authors, the Islamic Revolution is one of important outcomes of globalization. Accordingly, religion plays a

key role in development of sociopolitical movements of

"Selected Papers "Selected rst International International rst the modern time. More importantly, the failure of the non- religious radical currents (e.g. Communism) has

on universities professors professors universities on encouraged people to pave the way for growth and awakening development of the religious currents and movements.

Maybe, this concept is more consistent to the current fact, "Proceedings of the Fi the of "Proceedings

Conference Conference i.e. religion is not only opposite to globalization, but its and Islamic Islamic and position to globalization is either neutral or agreed. What

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threatens religions is the globalization procedure. Divine religions have followed a common goal: holding justice in the world. They tried to develop a pure world in terms of beliefs. Thus, it can be said that, religions always a step ahead of globalization. All pious people believe that someday a justice-based society will be developed which is managed by the God‘s representative or caliph on the earth. Thus, all divine religions are agreed with the principle of globalization and formation of a united society in the world. Therefore, there is not any barrier impeding participation of religion in globalization trend and religion accepts a global united society and a common world, so the principle of the global society is acceptable for all religions; but what is rejected by all divine religions is a concocted globalization and its planned procedure which imposes a certain culture on the whole world.

Globalization in the Noble Quran There are several verses in Al-Qasas, At-Tawbah, An- Nur, etc. deal with the Islamic globalization. َ وُشِيذ أَن وَّمهَّ علَّ الَّزِيهَ استُضْعُُُِِاْ ِِعّ الْعبَسوِ َ وََِلٍَعئ أًَِمعنَ َ وََِلٍَعئ الُْاسِثِيهَ َ وُمكِّهَ لٍَئ ِِعّ الْعبَسوِ َ وُعشِِ ِِشْععُنَ ٌَمع هَ َجىُعذٌمب ِِعىٍئ ِعب

كَبوُُاْ يحزَسَنَ)قصص5 ٔ 6(.

And We wanted to confer favor upon those who were and Islamic Conference oppressed in the land and make them leaders and make "Proceedings of the First International them inheritors// And establish them in the land and show

Pharaoh and [his minister] Haman and their soldiers awakening through them that which they had feared (Al-Qasas- 5, 6). on universities professors Although the two verses points to story of Moses,

Pharaoh and Israelites, the concept of verses are not solely "Selected Papers limited to them. What happened in that era was only drop of the Almighty God‘s power to make the dominant over the tyrannies ; while the God‘s will in this regard has not been realized so far; then, there will be someday in which the Holy God will realized his domination over the earth

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through assigning it to the righteous people (Soleymani, 2002. P. 32). ٌُ الَّزِِ أَسسلَ سسُلًَ بِبلٍْذِ َدِيهِ الْحعِِّّ لِيٍِْْعشَي علَعّ العذيهِ كُلِّعًِ َلَعُ كَشِي الْمشْشِكُُنَ)انصف 9(. It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, although those who associate others with Allah dislike it (As-Saf- 9). As the exegesis of the mentioned verse, Imam Sadiq (AS) said, ―Swear to God, the exegesis of the verse has not been realized yet.‖ The Narrator asked, ―Then, when it will be realized?‖ Imam said, ―When, Imam Mahdi (AJ) will rise in response to the God‘s will.‖ Thus, globalization of Islam and formation of a world united government by Imam Mahdi (AJ) would be achieved through using modern sciences and techniques and it would be continued by measure, reflection, science, and insight (Soleymani, 2002. P. 72). َعذ اللًَّ الَّزِيهَ ءاِىُا ِِىْكُئ َعمِلُُاْ الصبلِحتِ لَيس تَخْلَُِعىٍَّئ ِِعّ الْعبَسوِ كَمععب اسععتَخْلَ الَّععزِيهَ ِِععه َِعع لٍِِئ َ لَيمكِّععىَهَّ لٍَععئ دِيععىٍَئ الَّععزِِ استَضَععّ لٍَععئ َ لَي ذلَىٍَّئ ِِه بِذِ خٍَُِِِئ أَِىبَ يِ ذوَىِّ لَبيشْشِكُُنَ بِّ شيئبَ َ ِعه كََُعشَ بِعذ رلِع َِأَلئِ ٌئ الَُْبسِقُُنَ )وُس 55( Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has

preferred for them and that He will surely substitute for

"Selected Papers "Selected rst International International rst them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves

on universities professors professors universities on after that - then those are the defiantly disobedient (An- awakening Nur, 55).

This verse implies that the Almighty God has started "Proceedings of the Fi the of "Proceedings

Conference Conference the world with the prophecy and Imamah household and and Islamic Islamic and he will finish it with them either. In more general terms, in

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the beginning the world was in hands of the best servants of God and in the end it will be in their hands as well (Soleymani, 2002. P. 37). There are unique properties in the Shiism which have differentiated it from other religions and have approached it to the globalization phenomenon. Generally, all religions had called their own message a worldwide and ultra-historical one and have claimed that their souvenir for the mankind was nothing but peace, justice and eternal bliss; however, Shiism enjoys some potential factors in confrontation to the external facts, especially when formation of a political structure is considered, that pave the way for its globalization. These elements theoretically make the Shiism a reactor religion. Explanation of why Shiism enjoys such effective qualities is one of the most important goals of the contemporary century. Some of the most important factors are as follows: Intellectuality: Among all sects across the Muslim Word, Shiism enjoys the highest possible proximity to intellectuality and wisdom. The Islamic thinking history is full of Shiite philosophers who are reasons to approve the mentioned claim. Likewise, the advent of great

prolocutors such as Khwaja Nasir al-Din Tusi and

development and extension of Usuliat attitude in Shiite and Islamic Conference jurisprudence show very well the high-ranked position of "Proceedings of the First International intellectuality in this sect. Intellectuality is so important

for Shiism that Al- Kafi, a great Hadith book OF Shiism, awakening is started with ―Wisdom and Ignorance‖ chapter and then on universities professors deals with the Tawhid (Monotheism). On the other hand,

intellectuality stands in the first rank in the modern world; "Selected Papers hence, development and influence of Shiism based on the intellectuality element is a thinkable issue (Ma‘refat, 2004. P. 56) Ijtihad: In Shiism school, the doors of Ijtihad (making of a decision in Islamic law (sharia) by personal effort)

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and ―Tafaghoh‖ (to study jurisprudence) always are open. Ijtihad is a wise effort to compare evidence to the Islamic law and sharia and to elicit Furu al-Din (ancillaries of faith) from Usul al-Din (roots of religion) regarding the time condition as well as place and requirements of each era. This component helps the Shiite jurisprudence to keep always its dynamicity alive and gain the ability to be reproduced in new situations; thus, it can move in parallel with the global developments. Then, this principle (i.e. openness of doors of Ijtihad) can solve most of problems and difficulties (Mutahhari, 1978, p. 120). Justice: Justice is a pillar of the Shiism and has been manifested completely in all principles of the sect. justice Always is applied for making main decisions in a Shiite nation from appointing a governor and judge to Imam for a small mosque in a village. For Shiites, justice even covers the Cosmos and in other world is a cosmopolitan concept. Justice is the final ideal of Shiism as well, because Imam Mahdi (AJ) is supposed to rise for holding justice and fair across the world. On the other hand, the pattern of a fair government led by Imam Ali (AS) is seen in the political log of Shiism. Mahdaviat ("belief in and efforts to prepare for the Mahdi"): Although belief in a global reformer and development of a pervasive government based on justice with the aim of rescuing mankind from oppression and tyranny which is so called ―philosophy of Mahdaviat‖ is a

Shiite thinking, it can be sought in non-divine religions

"Selected Papers "Selected rst International International rst such as Hinduism and Buddhism either. However, Shiites believe in following a positive action on the rise of the

on universities professors professors universities on mankind rescuer and have committed themselves to pave awakening the way for Imam Mahdi‘s (AJ) uprising. Thus, if finally a

global justice-based government is supposed to be set "Proceedings of the Fi the of "Proceedings

Conference Conference someday, why should we condone the globalization as its and Islamic Islamic and prologue?

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Shiism’s Message is Beyond Time and Place: Regarding what was explained here, it is clear cut that there is not any time or place limitation for promotion of the Shiism message. Faithfully, properties of this Islamic sect are beyond time and place whose main principle is seeking and promoting justice. This message always has calmed the oppressive people throughout the ups and downs of the history. It is a promising message which is as large as the world and lives besides the fair and justice. Accordingly, when this ultra-historical message of Shiism passes the time and place borders, then naturally globalization will become a predictable fact (Marefat, 2004, p. 58). In a nutshell, it can be inferred that the academic and seminary scholars can transfer the Islamic Awakening culture to the world through externalizing and publishing the science and putting the Shiite thinking over the other thoughts.

Empowerment Methods of Scientific Scholars - Training methods for promoting Islamic science Training the useful methods for promoting the Islamic

thinking and empowerment of human resources on

activities related to science externalization (export) and Islamic Conference process will result in growth and development of the "Proceedings of the First International Islamic science and hence the Islamic Awakening. The

education needs of the Islamic nation in universities must awakening be identified and determined while the abovementioned on universities professors methods are thought by Islamic academic and seminary

scholars to the world. To meet the needs, we need to "Selected Papers design reasonable curricula and scheduled plans.

Efforts to decrease social alienation in scholars In this case, people feel loneliness, seclusion, and ostracism and they think that they do not belong to the

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(scientific) society (Semman, 1996: 388-392). Accordingly, the social alienation as a psychological state affects people‘s perspectives and behaviors in various forms (Bao, Zheng Zhou and Zhou, 2006: 900-991). Social alienation somehow refers to the fact that someone is free from any type of goals in his/her life and is neutral towards any appraisal about his/her performance. In other words, when someone says his does not know what his goal is, or why he has been born and created, he somehow verifies his social alienation. Thus, alienation from others, lack of communication with others, loving live in seclusion, angriness etc. are some properties of social alienation (Boyd and Markey, 2000, p. 136-138). Thus, inviting scholars to participate in national affairs may prevent them from being entangled in social alienation; it is very important for them because enables them to materialize the science export.

Using Scholars in Making Decisions Participation plats a key role in enhancing social, political and moral awareness, increasing responsibility sense in people, empowering groups, human societies etc. (Abbott, Fisk, and Forward, Louise, 2000:330). Taking into consideration of how participation is important helps us to say that using scholars in making decisions is a significant issue to be considered; hence, scholar groups can directly or indirectly propose their

ideas and provide the necessary bedrocks for science

"Selected Papers "Selected rst International International rst export in this regard. Using the mentioned groups in decision making processes increases the self-esteem,

on universities professors professors universities on social interaction, experience and skills, which are awakening necessary for production and export of science, in the

scientific elites. "Proceedings of the Fi the of "Proceedings

Conference Conference

and Islamic Islamic and

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Strengthening of Social Capital of Academic and Seminary Scholars Social capital is a novel concept that recently started to be used widely in sociology, economics, management and organizations. This concept points out to the links and relations among members of a network, as precious resources that realize common goals of an organization through creation of norms and mutual trust (Amirkhani & Purezzat, 2008, p. 21). Researchers have addressed the classification of the social capital through different perspectives out which trustability, participation and civil leadership, bestowment and volunteer spirit, ability to make informal social relations, diverse conversations and friendships, political participation, religious participation, justice in civil participation (Amirkhani & Purezzat, 2008, p. 21), groups and networks, trust, cooperation, information, integration, cohesion and empowerment can be enumerated here (Lumsden. 2006. P. 9). Bourdieu believes that ―social capital is a set of material or spiritual resources that enable a person or group to have a sustainable network of somehow the institutionalized relations of identification and mutual recognition (Field.

2007, p. 30). For Coleman, the concept of the social

capital is a measure to explain how people cooperate with and Islamic Conference each other. Coleman considers the social capital as a "Proceedings of the First International personal asset which has been developed by the social

structural resources. To determine the fact that resources awakening actually are applicable, Coleman showed that two vital on universities professors elements play important roles in this regard: the actual

degree of the available commitments and the confidence "Selected Papers level present in the social environment (Saadat, 2008: Abstract) … for the Social Network it is necessary to say that the main concern of the network theory are relations, the constituting units if a society and interactive networks. The social structure as a network is composed of members

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of the network and a set of links which bind people, reactors and groups to each other. Members of network may vary from people, groups, organizations, to legal entities, etc. The concentration point in the network theory is that rather emphasizing the reactors and their personal attitudes as analysis units, it pays attention to structure of reactors‘ relationships (Kartous, quoted: Bastani et al. 2007. P. 49). Links and relations which make off the main discussion of the network theory are considered as the social capital. The social capital is rooted in the network theory, its root to communications and social networks. As the indicator of the social capital, in social network relations and links among people and quality and quantity of such relations (size, concentration, frequency and communication style, etc.) and supports transact among reactors have been focused (Batsani et al. 2007. P. 51). Accordingly, Woolcock and Putnam (2001) believe that trust is the product of social relations and social networks which is resulted from the social capital. They also believed that participation in the social networks is preferred to trust (Batsani, 2007. P. 46). And for social networks, it can be said that anyone can be analyzed in terms of his/her relationship with other members of the network. Scientific consultations, cooperation, emotional supports and trust networks can be categorized as social networks (Saadat et al. 2010. P. 84). Now, generalization of the theory will help us to say that social networks (e.g.

formal and informal consultative networks, emotional and

"Selected Papers "Selected rst International International rst financial supports, giving scientific consultations to scholars on science export field) as an indicator of the

on universities professors professors universities on social capital can play key roles in science generation. awakening Accordingly, Downport and Prosac suggest that science

may be generated by formal and self-organized networks. "Proceedings of the Fi the of "Proceedings

Conference Conference Thus, strengthening the relations among scholars and other and Islamic Islamic and universities, emotional and financial support of scholars

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increase the self-esteem, feeling of efficiency and as a whole empowerment o the scientific scholars and it facilitates science export and finally widespread Islamic Awakening. As development and extension of inter- network relations among scholars of the Islamic Nations, scientific consultation of scholars to the Islamic nations, generalization of the Islamic pattern to the world by academic and seminary scholars play fundamental roles in promotion of Islamic Awakening and globalization of the Islamic insight.

Strengthening of Faith, Hope and Trust in Scholars The Supreme Leader of the Islamic Republic of Iran, Ayatollah Khamenei says that influencing the faith, hope and trust people have to their system is the aim of enemy and he asks scholars to strengthen faith, hope and trust to system. He also says, ―be careful, particularly you in- charges, scholars, speakers and esteemed scientists about conspiracy of enemy which try to shake your faith, hope and trust. You have to strengthen faith, hope and trust.‖ (Ganji and khanipur, 2012. P. 8). Strengthening of hope and trust among scholars is a way to empower scholars

which plays a fundamental role in externalizing science in

science generation cycle and hence worldwide Islamic and Islamic Conference Awakening. "Proceedings of the First International

3. Efforts to Increase belonging and Commitment awakening Sense in Scholars on universities professors Attachment and interest in the country may encourage

scholars to generate science for solving numerous "Selected Papers problems of the country. Generally, attachment to a place and belonging sense empowers the responsibility sense of scholars to where they live in. in fact, weakening of the belonging sense to the country will slow down the science export procedure. Regarding the sensitive contemporary

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era the scientific explanation of the Islamic Awakening is one of the most important missions of the academic scholars. In this case, it would be reinforced through enhancing belonging and commitment sense in scholars. Any element or phenomenon that disturbs the belonging sense and solidarity among members of a group, in fact has endangered the identity of the group. In this perspective, solidarity among members of a society not only must be preserved but also they need support and strengthening which would be materialized through taking advantage of the current facilities. There is a direct relationship between enjoying of various facilities such as education, welfare, freedom, etc, and satisfaction sense resulted from being a member of such society and attachment will be strengthened among them (Nabavi et al. 2010. P. 76). The fruit of such position is nothing but science generation and promotion of science across the world.

Empowerment, Externalization of Science and Islamic Awakening Inspiring the abovementioned theoretical concepts shows that empowerment of the scholar groups is a process in which the mentioned groups will be aware on their own needs and ideals and will achieve self-esteem and self- reliance to meet the needs. In other words, according to which they will enjoy the necessary capacity to materialize

their goals and objectives which in turn facilitates

"Selected Papers "Selected rst International International rst externalization of science and hence Islamic Awakening by scholars. The mentioned concept includes various

on universities professors professors universities on dimensions such as self-esteem, self-efficiency, competence, awakening efficiency and self-reliance. Across the science generation

process, like scholars the human factor plays a key role, "Proceedings of the Fi the of "Proceedings

Conference Conference because as a collective phenomenon, science generation is and Islamic Islamic and the fruit of the manifested ideas of the scientific scholars.

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Only scientists have unrestricted accessibility to science and enjoy some high capacity to integrate ideas and experiences. Thus, some parts of science which naturally is in hands of others will produce new science through several interactions. Accordingly, science generation is only possible for people who provide a dynamic capacity for integration of science (Abbaszadeh and Moghtadaee, 2009, p. 6). As a result, the potential capacities for science generation among scholars are highly obvious. Therefore, promotion of the Islamic thinking in the science generation circle with the aim of awakening the dormant consciences will be realized very well when skillful human resources such as university professors and elite students feel efficiency, competence, self-esteem, self-reliance and responsibility sense which in turn depend on well-deserved planning of empowerment. Hence, it seems that a number of techniques such as empowerment of network relations among scholars of the Islamic countries, training of externalization of thinking, strengthening of hope, self-esteem play fundamental roles in empowerment and hence science generation by the academic and seminary scholars and elites. In a nutshell, the empowerment of the scientific scholars is the lost ring of

externalization of science in the circle of science generation

and Islamic Awakening. and Islamic Conference "Proceedings of the First International

Empowerment of

Social academic and awakening capital seminary scholars on universities professors -self-sufficiency -self-esteem Externali Worldwide Empowerm -Responsibility zation of Islamic

ent of faith, Awakening sense science "Selected Papers e-Efficinecy Empower in the -Competence ment of science generatio training of n cycle methods Figure 1: Analytical Model of study

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Conclusion and Recommendations With regard to what was presented in this study, it can be said that generally, empowerment of academic and seminary scholars and externalization of science in the science generation cycle are effective key rings in the Islamic Awakening. Scientific explanations of the Islamic Awakening will be realized in universities when skillful human resources such as university professors and elite students and seminarians feel efficiency, competence, self-esteem, self- reliance and responsibility sense. Therefore, regarding the research findings about the methods used to empower both the academic and seminary elites and scholars in order to promote the Islamic thought and hence worldwide Islamic Awakening, the following techniques are suggested: - Training of the science externalization methods; - Strengthening of the social capitals (particularly social networks, scientific cooperation among scholars of the Islamic countries); - Inviting scholars to participate in decision making processes; - Efforts to reduce social alienation in the scientific scholars; - Strengthening of hope, faith and trust among scholars - Strengthening responsibility sense, accountability among academic and seminary scholars;

- Enhancing sense of belonging and commitment

"Selected Papers "Selected rst International International rst among scholars.

on universities professors professors universities on

awakening

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Conference Conference

and Islamic Islamic and

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References - Amirkhani, Tayebeh and Ali Asqar Purezzat. 2008. Analysis of capability to develop social capital in Public Administration. Public Administration Journal. Vol.1, pp: 19-32; - Bastani, Susan; Afsaneh Kamali, Maryam Salehi Heikouiee. 2007. Social capital of network and interpersonal mutual trust. The school of literature and humanities magazine. Year 16. Vol. 61. Pp41-81; - Khanalizadeh, Roqayeh, Asadullah Kord Naiej, Ali Asqar Fani, Asqar Moshabaki, 2010. Relation between empowerment and organizational learning. Development Management Research paper. Second year. Vol. 13; - Dorri, Behruz, AHmade Talebnejad. 2008. Analysis of the strategic factors of science generation in the affiliated universities of the Ministry of Science, Researches and Technology. Research and Planning in Higher Education Journal. Vol. 49. Pp1-21; - Shirudi, Morteza (2009). Islamic Revolution and Islamic Awakening (efficiency and samples). Scientific-research journal of the Islamic Revolution studies. Fifth year. Vol. 16. Pp. 73-105; - Salehi, Javad and Mahdieh Shahabi. 2012. Impact of the Islamic Revolution of Iran on the regional Islamic Awakening in the Middle East. Islamic Awakening magazine. First year. Vol.1. pp: 55-76; - Ganji, Parvin and Somayeh Khanipur (2012). Meaning, risks and duties of scholars and authorities in Supreme Leader‘s view: articles of the first national gathering on scholars‘ affairs, Tehran; - Moqtadaie, Leyla. 2011. Analysis of the relation among organizational culture, social capital, social interaction and science generation process in Isfahan universities. Education Management

doctoral thesis. University of Isfahan. School of pedagogy and

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and Others: Psychosocial problem of Rural Alcholic Women,

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on universities professors professors universities on people: realities and aspirations ,Ageing and Society20, PP:327-340; awakening - www.nahadg.ir

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Islamic Awakening from Seyyed Ghotb and Nasr Hamed Abuzeid’s point of view (Contrast of two viewpoints of traditional right and modern left)

Masoume Ramezani1

Abstract In two traditional right and modern left streams of thought that have been in contrast to each other and are considered as contradictory to each other in the area of Islamic thought, Islamic awakening and development of movements in this direction have been greatly emphasized in a way that both streams of thought regard Islamic awakening and reviving moves as the solution of going out of problems infecting the world of Islam in the current era. However, each one has its own different approach in the conceptualization of Islamic awakening, in a way that Seyyed Ghotb, of the advocates of traditional right stream of thought, has addressed Islamic awakening as demonstrating the human life and the social life on the basis of religion and in a religious manner, as a result of which, religion returns to the arena of human life; in

contrast, Hamed Abuzeid, of advocates of the stream of

and Islamic Conference modern left, has defined Islamic awakening as the freeing "Proceedings of the First International of religion from obsolescence, or remodification and

brotherhood of Islamic statements and instructions from awakening brevity and ambiguities on its face. on universities professors It‘s noteworthy that appropriate to the variety of the

presented definitions concerning the concept of Islamic awakening, the methods proposed in order to "Selected Papers implementing Islamic awakening are different, and every thinker has stated a specific method corresponding to his

1 Faculty of Payame-Noor University, Branch of Pakdhast; [email protected]

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own definition of this concept, in a way that Seyyed Ghotb has addressed Islamic awakening on the basis of Jihad and in order to realization of God‘s governance, and Nasr Hamed Abuzeid considers the reinterpretation of Islamic texts on the basis of hermeneutics in order to achieving Islamic true instructions and to removing heresies and false ideas.

Keywords Islamic awakening, traditional right stream of thought, modern left stream of thought, governance, hermeneutics

Introduction Islamic awakening or reviving is a kind of reforming which can be said to dates historically back to period after holy Prophet‘s departure, on the basis of which, the Innocent Imams are themselves as the most eminent religious peace-makers in the history of Islam, each one religiously reforming in lines with Islamic awakening, which shows the importance of reviving and awakening in Islam. Basically, what makes Islamic awakening especially important from the Greats of religion and from the Islamic thinkers‘ viewpoint is the positive influencing of such reforming actions on the dynamism and the continuation of Islam‘s life. On the other hand, since Islamic awakening underlies Islamic movements which have come

to existence with Islamic motivation and for implementing

"Selected Papers "Selected rst International International rst Islam‘s aims and for innovating in Islam, controlling realities and correctly explaining and managing them and

on universities professors professors universities on finally establishing the Islamic Government, it is of awakening importance (Arefi, 2001, P35).

These positive functions have caused the moves of "Proceedings of the Fi the of "Proceedings

Conference Conference Islamic awakeners to be always paid attention by Islamic and Islamic Islamic and thinkers and scholars in a way that it can be said that in the

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recent century, this important matter has become to be the main mental concern of Islamic thinkers, in a way that during the recent century, the history of human has been observing Islamic awakening moves and consequently huge Islamic movements in the world the most important of which were the occurrence of Islamic Revolution in Iran and also the occurrence of Arab Spring in the world of Arab, which have amazed the people of the world; in a way that it can be said that after the Glorious Victory of Iran‘s Islamic Revolution under ther leadership of Imam Khomeyni in 1979 and the amazement of all people of the word at this important event, once more the world saw one of the rarest events throughout history in 2011, which is the very Islamic awakening in Middle East and North of Africa. In spite of the importance of the matter of Islamic awakening and reforming for Islamic thinkers and scholars and consensus over the necessity of Islamic awakening, there has still no exact definition of this issue, in a way that some thinkers have regarded Islamic awakening as demonstrating the human and social life on the basis of religion and in a religious manner, as a result of which,

religion returns to the arena of human life; and some other

have defined Islamic awakening as the freeing of religion and Islamic Conference from obsolescence, or remodification and brotherhood of "Proceedings of the First International Islamic statements and instructions from brevity and

ambiguities on its face. awakening It‘s noteworthy that commensurate with the variety of on universities professors the presented definitions concerning the concept of

Islamic awakening, the methods proposed in order to "Selected Papers implementing Islamic awakening are different, and every thinker has stated a specific method corresponding to his own definition of this concept. The present research with the topic of ―Islamic Awakening from Seyyed Ghotb and Nasr Hamed

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Abuzeid‘s point of view‖ seeks to investigate and compare the perspectives of each one of these two contemporary thinkers concerning conceptual definition and the method of enforcing Islamic awakening. First al all and before investigating in this regard, it is necessary to study the bases of Islamic awakening thought‘s development in the recent century. The bases of Islamic awakening thought‘s development in the recent century on the world of Islam In the recent century, many Arabic-Islamic countries have been faced at least with crises and challenges, which generally have come to be the bases of awakening streams, and development of Islamic movements in this direction in the recent century in the world of Islam, briefly including: 1. Identity crises: one of the results of Islamic deviation and downfall was the individual and collective identity crisis among Muslims, which was created as the result of the increasing downfall of Islamic empires of Ottoman and Iran. Under these circumstances, for Islam which offers a universal life system, covering also religion, government and Sharriat, the task of finding a suitable identity framework, though not impossible, became difficult and put Islam in a defensive position in the face of West‘s military power, influencing and ideology prevalence, and led to emergence of competitive nationalistic ideologies such as Turkish, Iranian nationalism and Arabic-Egyptian nationalism, which had

ethnic-linguistic identity and appeared in place of Islamic

"Selected Papers "Selected rst International International rst people. 2. Legitimacy crisis: identity crisis brought about

on universities professors professors universities on mental and personality crises as well. This crisis is often awakening associated with extreme self-alienation, including the

feeling of abnormality, lacking power, insecurity, or "Proceedings of the Fi the of "Proceedings

Conference Conference alienation from self. The most immediate result of identity and Islamic Islamic and crisis and self-alienation is the rapid elimination of

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legitimacy of elites and dominating institutes. Arab elites with the exception of Naser, who was a glorious leader, were faced with extreme and severe legitimacy crises. On the other hand, Naser‘s pan-Arabic ideology destroyed effectively the legitimacy of Arab leaders. The failure of these Arab leaders improved the political, economic and social bases of legitimacy crisis. 3. Cultural crisis: this crisis is aggravated as a result of the counteraction of identity and legitimacy crisis; but most powerful factor of cultural crisis of Arab is the destructive impact of modernism. Originally, the motivation of modernism was the ambition of following west in achieving military power and economic change and development. This dual motivation for military and economic modernism, which was rather unsuccessful and led to instability, created a vast conflict between traditionalists and modernists since modernism entered following itself non-native behavioral norms and values into the society. While modernists tend to completely imitate the west‘s theory and practice, many traditionalists are in favor of selectively adoption of some west‘s experience aspects which are in consistence with Islam,

such as science and technology. Modernists include small

elite groups which often go on extreme in terms of blind and Islamic Conference imitating dressing methods and social behavior of west, "Proceedings of the First International which are in opposition to Islamic conservative values and

actions. Superficial and shallow westernization of political awakening and economic elites, and also their unqualified on universities professors consumtionism and non-native behavior separate them

from their poor and traditionalist followers. This issue "Selected Papers leads to a creation of a political dangerous cultural gap between the rulers and the ruled (Dakmajian, 1988, pp 64- 66) 4. Failure of developmental patterns: From among the main factors which most of writers refer to in the

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emergence and continuation of Islamic awakening streams, are the patterns of development, reconstruction, and the ideologies belonging to the west civilization such as liberalism, socialism and communism in the Islamic societies. Liberalism conciliated with west and came to help it with the intensification of colonialism. The result of Arabic socialism was nothing but the occupation of more parts of Islamic territory by Israel and western countries, and resulted in the establishment of a new elite class and in the increase of putting political and Islamist prisoners to the torture, which in turn was followed by the ruling of corruption and the limitation of civil freedoms. As such, Islamic communities were considered as the possible replacement of the previous ruling systems, and the situation went on in a way that the masses asked themselves now that they have tested all schools, why not testing Islam? (Enayat, 2008, pp 202 & 203) 5. The issue of Palestine: Palestine has been one of the constituting components of Muslims‘ identity in the world of Islam and among the principal factors of emergence and appearance of Islamic awakening. The negative mental background Muslims have of the Jews, the tyrannical method of Israel establishment, its transgressional behavior, radical ideology of Zionism, and finding out about the westerners‘ purposes of establishing such a regime in neighboring of Muslims, have caused that by the time the issue of Israel has not been resolved and a

just solution regarding Palestine has not been

"Selected Papers "Selected rst International International rst implemented, this issue still remains as one of the roots and motivations of Islamic reviving among Muslims

on universities professors professors universities on (Pabarja, 2007, P 187). On the other hand, the sequential awakening failures of Arabs in fights with Israel, the climax of which

was in 1967, created the deep feeling of fear, insecurity "Proceedings of the Fi the of "Proceedings

Conference Conference and danger among Arabs and Muslims. As a result, Arabs‘ and Islamic Islamic and sense of humiliation in the face of west‘s domination has

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increased due to constant military weakness in the face of Israel. In fact, failure in this fight was the manifestation of all weaknesses, problems, injustices, and consequently the despair and hopelessness in most of the Islamic countries, especially the Arab countries of the Middle East. Also from another point of view, this defeat has demonstrated the failure of non-religious solutions presented by various schools of post-colonialism era in these countries, particularly Naser‘s pan-Arabism and socialism. Consequently, Islam was considered by various reformist movements as a political ideology. This incidence and the following events, including the event of ―David‘s Camp‖ between Egypt and Israel, ―Beirut occupation‖, ―the first war of the Persian Gulf‖ or the hurricane of the dessert, ―the second war of the Persian Gulf‖, ―occupation of the south of Lebanon by Israel‖, peace talks of Middle East in Madrid, Slow, Gaza, Areyha and etc,…led to new crises in the world of Islam and forced thinkers and scholars to seek solutions in this regard and made them decided that the only solution for getting rid of the existing crises and challenges is the Islamic awakening and reformist movements.

6. The occurrence of Islamic Revolution in Iran: what

made Islamic thinkers and scholars believe that the and Islamic Conference adopted solution in order to going out of the critical "Proceedings of the First International circumstances of the world of Islam is correct and

practical, was the occurrence of Islamic Revolution in awakening Iran. The movement of Imam Khomeini in Iran was the on universities professors peak of Islamic fundamentalism; and other Islamic

movements all over the word got capable under the "Selected Papers influence of his success in establishing Islamic Republic (Velayati, Beeta, P 243). But, , in Imam Khomeini‘s thought and idea, what is considered as of especial importance and attention by Islamic thinkers and peace- makers, in direction of realizing a reviving and reformist

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move in the contemporary century, is the integration of identity and development. While the previous leaders of Islamic awakening movement such as Seyyed Jamal, sought for development and modernity and some other also emphasized identity slightly, Imam Khomeini, as attempted to revive Islamic identity, development is of special status in his discourse, on top of that a development which is defined within the framework of Islamic identity (Babi, 2000, p 105). Accordingly, the success of political theory of Imam Khomeini in Islamic reviving and awakening resulted in much model-adoption of contemporary Islamist streams of Iran‘s Islamic Revolution and has played roles in the birth and dynamism of many Islamic movements in the world of Islam.

Islamic awakening form Islamic thinkers‘ perspective Seyyed Ghotb and Islamic awakening Seyyed Ghotb1 is among the advocates of Islamic right stream of thought who is known as the most important character influencing on the process of transition of Islamic fundamentalism to radicalism in the world of Islam. (Mir Ahmady & Mehraban, 2008, P 206) who are considered by almost all writers and researchers as the main inspiration-givers of modern fundamentalism movement (Kepel, 2002, p.27); in a way that Ghotb is regarded as the greatest Ideologue influencing on Islamic awakening stream and the contemporary Islamist

movement (Ibid), the architect of radical Islam and the

"Selected Papers "Selected rst International International rst father of Muslims‘ radical movements all over the world (L. Esposito, 2002, p: 65).

on universities professors professors universities on From the viewpoint of this contemporary Islamist, it is awakening impossible to find the concept of Islamic awakening

unless by studying and investigation of his political "Proceedings of the Fi the of "Proceedings

Conference Conference thoughts. Seyyed Ghotb was among the thinkers who and Islamic Islamic and

1 The great Egyptian thinker (birth: 1906)

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suffered from Muslims‘ indifference toward Islamic ideology. Belief in eliminating Islam of foreign elements and transiting it from a static religion to a dynamic power and ultimately establishment of a truly Islamic country are among the most manifest belief characteristics of Ghotb, which is a sigma of his political thought which is based on three fundamental concepts of ―governance‖, ―ignorance‖, and ―Jihad‖, and which has plotted these three mental models of Seyyed Ghotb (Mir Ahmady, 2006, p. 181); in a way that in his thought, the first and the most basic step in the opening of the current status in the world of Islam is God‘s Governance, and this important matter is obtained through establishing a community of avant-garde and innovative believers who make efforts in the path of reviving the Islamic basic and original values. Finally, with effort and Jihad of this group, the Islamic government is established and provides human with the key to solve all problems by acting upon its own approach (Mir Ahmady & Mehraban, Ibid, p.193). Considering the importance of the abovementioned concepts in the political thought of Seyyed Ghotb, each one has been studied in below:

1- Governance and ignorance

One of the key concepts of Ghotb‘s thought is the and Islamic Conference concept of governance. He believes that the correction of "Proceedings of the First International Islamic societies and elimination of all problems of human

societies will be feasible only via establishing Islam awakening governance. In the book of Ma‘aalem Fee Tarigh, he on universities professors attributes this governance only to God, and denies any

domination of human over human. "Selected Papers According to Ghotb, since Towhid (monotheism) is the basis of truth and falsehood, Halal (legitimate) and Haram (illegitimate), lawful and unlawful, so power belongs to God and not to any other one. Therefore, putting power in the hands of an individual, group or even nation, if their

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will is not consistent with Divine Mission and the principles stated in Holy Quran, is considered Sherk (polytheism). Since the power in this world and the Hereafter belongs to God, legislation belongs to God as well, because obeying God is important not only in the area of moral and ethnic actions, but also in the political affairs. Thus, the real aim of implementing God‘s rules on Earth is not related to the Hereafter only, but this world and the Hereafter are two components complementing each other between which the Divine Rule seeks to establish coordination. This coordination includes Muslims‘ fully obeying God‘s will and His rule, and achieving the Islamic methods (Mousuli, 2009, pp. 138 & 139). Ghotb‘s emphasis on establishing an Islamic government on the basis of Islam causes him to regard the Islamic government as a government by the people rather than considering a democrat or socialist government as Islamic. In Ghotb‘s opinion, what is valuable is the principal theory and the clear concept of political power structure and legislation. According to him, Marxism and Liberalism are two belief collections toward metaphysics, political power and wealth. Accordingly, if Ghotb rejects Liberalism, Capitalism, Socialism or Marxism, it‘s not fundamentally due to rejection of one clear thought in each of them, but it is on the basis that these approaches have principal concepts and origins that are inconsistent

with those of Islam.

"Selected Papers "Selected rst International International rst Governance as the fundamental core and the focus of Ghotb‘s ideology has two aspects: justifying the

on universities professors professors universities on incumbency of achieving political power, and creating awakening ideological identity for followers. But the latter, i.e.

identity-making, has itself a negative dimension in the "Proceedings of the Fi the of "Proceedings

Conference Conference regard of which, the concept of ignorance is considered as

and Islamic Islamic and

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complementing the idea of governance (Mir Ahmady & Mehraban, pp. 198 & 199). Ghotb argues that in the conditions that Islam is not dominating, the whole society lives in ignorance and Muslims cannot ask their lawful questions through Esteftaw (Fatwa (sentence) requesting) from Mujtahids. Accordingly, all Jewish and Christian societies, and the East Block are Ignorant due to not obeying Islam, but he regards the contemporary Islamic societies as Ignorant too: ―Also all so-called Islamic societies are Ignorant ones. We classify them among the Ignorant societies not because they believe in other gods in addition to God Almighty or because they worship except for God, but because their life is not based on pure obedience to God. Even though they believe in the Oneness, they have demoted the feature of God‘s legislation to others and have submitted to their authority. They extract their own systems, their own traditions, their own customs duties and rules, their own values and standards, and almost each and every action of their own life from this authority‖ (Lerner, 2004, p.355).

2- Jihad

In Ghotb‘s thinking system, the central condition is the and Islamic Conference belief in Islam, Jihad and struggle. He believes that those "Proceedings of the First International who don‘t struggle in the path of defending the rights of

all the oppressed of the world, must not know themselves awakening Muslims. He writes: ―every day that passes without Jihad on universities professors and every hour that ends without struggle and every

moment and minute that is wasted without a positive "Selected Papers work, are considered as sins in Muslim‘s conscience which cannot be made up for except for by persistent and uninterrupted struggle‖ (Ghotb, 1993, p.40). In his opinion, Islam is in principle a freedom movement that prescribes struggle for the freedom of

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humans. Considering that other societies never give Islam‘s followers the opportunity to be organized according to their ideology, ―this is Islam‘s responsibility to eradicate all these systems in case they are obstacles to the freedom of all people‖. Since according to his political point of view, governance belongs to God, so a Divine system must be established and all affairs be arranged in consistence with Divine rules. On the other hand, he is on the belief that establishing God‘s governance and denying non-Divine governance is not feasible ―just by advice‖. The usurpers of God‘s government will not relinquish power only by speech. Therefore, since Islam is a practical religion, advice and movement must be associated and along with practice in order for God‘s governance to be established. It is worthy to note that in Sunni political jurisprudence, Jihad is Vajebe Kafaii not Eini and implies fight with foreign and non-Muslim enemy (Mir Ahmady, ibid, p.182). Also the idea of unlimited war has been recognized in none of the verses of Quran. Also in Classic Arabic language, there is no term which is equivalent for the word ―Holy Fight‖ such as Crusade. In Sunni contemporary jurisprudence, the only allowed Jihad is the defensive Jihad, in other words, whenever the foundations of Islamic Ummah (nation) are endangered, it is incumbent on all the people to set for Jihad. The important point is that in the case of presence or lack of Islamic

government, no Muslim is allowed to declare Jihad

"Selected Papers "Selected rst International International rst independently from Ulemas (scholars in religion) merely for being believer and having military and political power

on universities professors professors universities on (Bakhshi Sheykh Ahmed, 2006, p. 105) awakening Considering what stated before, Jihad goes beyond its

approved and current concepts in Ghotb‘s point of view. "Proceedings of the Fi the of "Proceedings

Conference Conference This understanding of Jihad should be comprehended in and Islamic Islamic and the light of the myth of ―Dar-ol-Islam‖ and the concept of

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governance. Ghotb regards establishing governance and putting an end to human‘s governance and removing human life from evil forces and systems as the main reason of declaring Jihad. Since this stream is retrogressive and operates in opposition to the logic of time and place, considers the whole surrounding of itself as enemy or enemy‘s ally, and believes in no conversation or compromise with enemy. On the other hand, considering that it sees itself surrounded by evil forces, it finds no way through but terror and terrorism. That is why in the 7th chapter of his own book ―Ma‘aalem‖, Ghotb points out with a end-knowing approach that Ignorance has surrounded everything like an evil power and has penetrated into people‘s minds; that is why ―war occurs and continues to the Hereafter‖. Therefore, Jihad is a concept extracted from terror and endless military action for obtaining political power and influence in its modern sense. Accordingly, by addressing all existing Islamic societies and governments as Ignorant, Ghotb is the only person to spread Jihad within Islamic societies as well (Dakmajian, ibid, pp. 165-169). Generally speaking, it can be said that it is on the basis

of fundamental concepts (governance, Ignorance and

Jihad) that Seyyed Ghotb defines other concepts in his and Islamic Conference own political thought, in a way that in definition of "Proceedings of the First International Islamic awakening concept, he believes that this concept is

indicative of keeping human and society alive on the basis awakening of religion and in a religious manner, as the result of on universities professors which, religion returns to the arena of human life. Also,

what is understood from his thought suggests that the way "Selected Papers he considers in order to realizing this important matter is Jihad. Accordingly, in Seyyed Ghotb‘s opinion, the initial society of Islam during Holy Prophet and caliphs of Rashedin, is regarded as the example of true and ideal

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Islamic society; a society where the only ruling element has been Islam, and which was considered as the system of living, and the Islamic belief and system have been based on people‘s personal life in addition to on Islamic society. That society was the only true Islamic society; and the God‘s governance was realized during that period only. In spite of confessing to be Muslim, the Islamic societies after that period have betrayed Islam, which is considered as the main reason of their defeats. Therefore, since Islam is dominating over nowhere in the world and no society acts upon Islam, we cannot regard Islam as the reason of Muslims‘ today defeats and failures; and in principle, the problems modern societies are faced with are not the problems of an Islamic society. In truth, non- acceptance of God‘s governance and betraying Islam‘s truth have become to be the reason of intellectual and mental defeats of Muslims in the face of western civilization. It is on the basis of this belief that Ghotb believes: ―without any doubt, Islamic system has not have any role in the emergence of existing problems in the modern societies, but all these problems and struggles arise from nature and the quality of the regimes that have ruled over these societies and estranged Islam from the arena of life‖ (Seyyed Ghotb, ibid, p. 46). Accordingly, Islamic awakening and the subsequent formation of Islamic movements are the only solution of establishing Divine Governance in the Islamic societies. In other

words, Seyyed Ghotb considers Islamic Awakening in the

"Selected Papers "Selected rst International International rst establishment of Islam‘s governance in the world of Islam as realized through Jihad and speaks of a society which is

on universities professors professors universities on the best in terms of providing prosperity and bliss to awakening human:

―And now the only remaining way to salvation is to "Proceedings of the Fi the of "Proceedings

Conference Conference return to the unit flag of Islam and today this very flag is and Islamic Islamic and the mark of freedom and the word Islam is the only word

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which invites Muslims and all people to freedom and safety and life and around which we should gather‖ (ibid, p.245). Nasr Hamed Abuzeid and the Islamic Awakening Nasr Hamed Abuzeid1 is among Egyptian modernist thinkers who have an approach different from Seyyed Ghotb‘s toward the issue of Islamic awakening and the method of implementing it; since he was among those advocates of Islam left stream of thought, who were on the opposite point to Islamic right stream of thought. Islamic left enters with an assumption contradicting itself, meaning Islamic right, and presents its own ideas and concepts mainly against right, although both of them use the same epistemological foundations in their bases. From this perspective, the left belongs to the area of religious thought, although it uses mechanisms of philosophical discourse in its ideas. (Hamed Zeid, 2004, p. 184). After announcing its own existence since the beginning of eighties, this stream of thought stated its own political view such that it is not a political party or an oppositional party and doesn‘t want to fight with anybody, because it believes that:

―Politics exists in the culture of the people and their

movement and conflicts are principally in culture and it and Islamic Conference civilization awareness has been hidden… Islamic left‘s "Proceedings of the First International aim is not aversion to an individual or enmity toward a

person, but it attempts to awake people and continue their awakening modern movement and introduce options and alternatives on universities professors to people and have respect for masses of people and go

beyond minor solutions and personal theories and achieve "Selected Papers a general and universal scheme of the nation‘s status in the history and determine its role in dealing with itself and others‖ (ibid, pp.185-189).

1 Egyptian thinker (birth: 1943)

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In contrast to its Islam right rival, the Islamic left does not want to establish present consistent with the past, since it believes that the crisis which is current in terms of value has in fact aroused from the past. Accordingly its image of tradition is fundamentally different from its rival‘s image of this matter, because the right mechanically creates unity between Islam and tradition; meaning that by mutilating tradition in some of its own points of view, rejects what is inconsistent with its own ideology outside the sphere of Islam. But the concept of tradition in the discourse of the Islamic left is the product of a reality which has come to existence in it, i.e. a historical human product which is of course outside the area of holiness: ―tradition is an interpretation of the initial reality which is itself a part of it…it is not a collection of fixed and invariable truths, but it is a collection of these theories realization in specific situations and clear historical status and belongs to a certain community who state their own insight and interpretations of the world through that‖. This understanding of tradition which gives the Islamic left the possibility of setting into motion its modernization mechanisms and providing the ground for changing people‘s mentality of the world via reconstruction of their mental memory, and preparing it for the creation of necessary change in the structure of the reality. But the difference between the left and the right in their thinking approach about resolving current problems is embedded in

their interpretation of tradition. If the right party considers

"Selected Papers "Selected rst International International rst Islam as the solution, the Islamic left regards rebuilding of tradition as this solution and considers it as among the

on universities professors professors universities on examples of Islamic awakening. Accordingly, right and awakening left have consensus that the past is central and the present

is corollary. Even left goes beyond the simple-minded "Proceedings of the Fi the of "Proceedings

Conference Conference scheme of the right and considers tradition entirely as the

and Islamic Islamic and

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starting and ending point. In left‘s perspective, all solutions are summarized in tradition (ibid, p. 201). In the project of Islamic left, the relationship between the past/heritage and the present/crisis is a relationship combined of an up-to-down and from past to present move, in which tradition and heritage manifest in the form of a mental memory and images that form the structure of the reality as a whole. In contrast to this up-to-down move, there is another down-to-up move that streams from the present to the past, and in which tradition becomes a reconstructable matter to resolve the crises of the time. This combined up-to-down and down-to up move gives the left the possibility to ―resolve the crises of the time and reveal its complex secrets in the tradition‖, such that it also gives the left the possibility to ―reconstruct the tradition and whereby moving the time forward, since tradition is the people‘s mental memory and the theoretical basis of the reality‖ (ibid, p. 202). As such, Hamed Abuzeid who was an advocate of the Islamic left stream of thought, talked about achieving an in-depth reading of tradition, a reading which searches for the historical roots of modern crises in the past tradition, a

reading of the past in the present and of the present in the

past. In other words, Hamed Abuzeid stated the return to and Islamic Conference tradition as the solution of the existing problems. "Proceedings of the First International Accordingly, it can be said that in his opinion Islamic

Awakening has meant freeing of religion from awakening obsolescence, or remodification and brotherhood of on universities professors Islamic statements and instructions from brevity and

ambiguities on its face. It is worthy to note that he "Selected Papers regarded the method of implementing this kind of awakening not in Jihad, but in using hermeneutics in interpreting religion and Islamic texts because he believed that the current problems of the Islamic societies have their origin in the wrong inferences of Islam religion and

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in dissemination of wrong heresies in it. Accordingly, obtaining the pure principles of Islam and applying them in the current life are the solution of going out of human crises in the current era. It was on the basis of such a point of view that with a modernist look at religious instructions, he tried to develop a new hermeneutic view of Quran and Islamic holy texts and sought to analyze and interpret Quran with a new method and from a new perspective because he argued that Quran and religion must be interpreted according to their own historical context and with a humanitarian interpretation. But his theory came to be a material that Egyptian Mufti in 1995 announced him as apostate and issued a fatwa to kill him (Kariminia, 1997, p.492). Because his modernism view in confrontation with Salafism was introduced. This modernist look at religion and Islamic instructions was suggesting that the previous thinkers cannot be followed anymore. Because he was of the belief that these thinkers had left for us a heritage even though effective for us, all of them cannot be unconditionally accepted. But we should address rebuilding of religious thought so that whatever inconsistent with our time and era is put aside and what consistent with our period is reconstructed, and religion and religious knowledge should be distinguished from each other because religion is a holy matter and historically absolute, while religious knowledge is nothing

but human understanding of this religion. Human thoughts

"Selected Papers "Selected rst International International rst and Ijtihads regarding religion is a variable matter and can far change from one period to another (Hamed Abuzeid,

on universities professors professors universities on ibid, p. 197). Lack of attention to this very issue has awakening caused interpretations made in any period and time of

religion to be regarded as religion itself. In his opinion, "Proceedings of the Fi the of "Proceedings

Conference Conference scholarly understandings of religion are different and no and Islamic Islamic and understanding should be considered holy and absolute.

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Scholars‘ readings of religion have been different, and there have been times that understanding of one scholar has gotten dominance and has been offered as the official interpretation of Islam due to specific political and social situations. Scholars‘ readings should not be considered to be the same as the religion. It is the religion that has holiness, not the religious knowledge that has a human aspect, and also the holiness of religion should not cause scholars‘ understandings to be considered as holy. Religious knowledge refers to scientific attempt or human Ijtihad to understand religious texts, and this knowledge may far change. Accordingly, rejecting the holiness of religious knowledge, Nasr Hamed Abuzeid regards secular/scholarly interpretation of religious texts as the best kind of religious knowledge. Hamed Abuzeid also believed that religion should not become profit-seeking tools, because the profit-seeker tries to turn the religion into an ideological tool at the service of his wishes. Abuzeid‘s interpretation of religion is an interpretation at the service of public interest and in order to proliferating and extending justice. The spirit of the mission and the guidance in Quran must be current in

all times. We should not allow those thoughts that look

everything as tools and are profit-seeking to impose a and Islamic Conference specific interpretation of religion on society; because he "Proceedings of the First International believed that today, the war and dispute in the world of

Islam are actually among those who have mixed religion awakening with superstitions and myths, and disseminate the surface on universities professors of Quran and Shariat and those who want understanding of

religion to be away from superstitions and to be able to "Selected Papers meet today‘s needs (Vasfi, 2008, p. 35) It is worthy to note that Hamed Abuzeid‘s statements in the form of religious hermeneutics revolve more around text – Quran and tradition. He knows text as the main underpinning of Islamic civilization and believes that

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Islam culture and civilization cannot be without an understandable text (ibid, p. 13). One of the most principal theories of Nasr Hamed Abuzeid was his belief in Quran being human. Abuzeid considered Quran as Divine Word which became a human book from the very moment that it was uttered by holy Prophet. In his own book Mafhoum Nas published in Persian under the title of ―Ma‘naaye matn (the meaning of the text)‖, he writes: ―this is surely a message from Heaven to Earth, but a message not different from principles and realities, the prevalent structure of these realities, and most importantly all the cultural frameworks (of society).‖ He believed that no one enjoys Quran. Through reading Quran, we either fear or wish for Heaven. We turn Quran into a text which either encourages or intimidates us. According to this belief, he sought to free Quran from this prison so that once more it generates a culture and art strangled in Islamic societies. Because in his opinion, Quran is a linguistic text and is a cultural product developed in a specific cultural-social field and that its language is not different from the culture of its time. Religious texts have been revealed in consistence with their own cultural situations, and also language forms its semantic system. Accordingly, in investigating every text, we should pay attention to the culture of its time, and no text can be separated from the culture and reality of its time. Indeed, every text makes sense in its specific linguistic and cultural system

framework.

"Selected Papers "Selected rst International International rst He also regards Quran‘s text as a very important literary and artistic text in Arabic language, a text that,

on universities professors professors universities on such as a literary or artistic work, has different messages awakening depending on understanding of different readers. Because

he believed that there is difference between a message that "Proceedings of the Fi the of "Proceedings

Conference Conference Quran‘s text has for the Muslims of the present era and the and Islamic Islamic and message that have existed for centuries ago, and he

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considered the difference in this message as due to the dynamic status of Quran‘s text, and believed that studying text in its historical horizon suggests that Ahkams (sentences/rules) make sense in relation to their revelation time, and that some sentences are not effective anymore. In each and every era, we should reread and reinterpret the text, and for this aim, we should use the method of linguistic analysis, because Quran is a linguistic text evolved over twenty years and its evolution has been according to the realities and culture of its time (Hamed Abuzeid, 2008, p. 25). As such, he regarded the remodification and brotherhood of Islamic statements and instructions as Islamic awakening and emphasized that. Comparative study of Islamic awakening concept in Seyyed Ghotb and Hamed Abuzeid‘s thought Both Seyyed Ghotb and Hamed Abuzeid, two contemporary Islamists, have searched for the solution of going out of the current problems in the world of Islam in Islamic awakening and have done reformist efforts in this direction. However, in the meantime, the difference of these two thinkers‘ views, or better to say that, the difference in the attitude of the traditional right and the

modern left has resulted in the change of Islamic

awakening concept, in a way that Seyyed Ghotb as a and Islamic Conference theorist and the intellectual leader of radical Islam of the "Proceedings of the First International twentieth century (Dakmajian, ibid. p. 138), whose main

mental concern was Islamic ideology, regarded the belief awakening in the necessity of removing Islam from foreign elements on universities professors and transiting it from a static religion to a dynamic power

and ultimately establishment of a truly Islamic country in "Selected Papers the direction of establishing an Islamic government as an example of awakening. Yet, Nasr Hamed Abuzeid, this Isamic modernist thinker some of whose thoughts and works are considered paganism in religion and Islamic principles, has had a modernist look at religious

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instructions and has tried to develop a new view of Quran and holy texts and in the entire religion of Islam, and has sought to analyze Quran with a new method and from a new perspective since he argued that religion and Quran should be reread and reinterpreted in their own historical and cultural context and with a humanitarian interpretation; thus, he considered this as Islamic awakening. Accordingly, Nasr Hamed Abuzeid sought to find the relationship between tradition and modernity and clarify the functions of religious thought in the current time, and also outline the internal paradigms1 of tradition in order for collocating with the concepts of modernity, and discover the methods of modernization in way of thinking so that accordingly, he can clarify the look of tradition at the challenging concepts of the current time, such as freedom and public rights, human rights, globalization and relationship with another, relationship between government and nation, development and governance, political jurisprudence and the like, and ultimately achieve a new definition of religiosity according to its time (Kariminia, ibid, pp. 5 & 6). Because he considered knowing, understanding and presenting the true concepts of God‘s verses and the Mohammedian pure Islamic principles as his ideological responsibility since he considered return to Quran‘s genuine principles and concepts and Islam as the solution of the current problems

in human societies, not the principles that are nowadays

"Selected Papers "Selected rst International International rst introduced to people with the title of Islam. While Seyyed Ghotb regarded creation of models and

on universities professors professors universities on patterns able to increase an Islamic awakening in order to

awakening establishing God‘s governance in the Earth as his "Proceedings of the Fi the of "Proceedings

Conference Conference and Islamic Islamic and

1 Theoretical model (it‘s a general theory we have regarding a territory of the universe, and according to which, he attempts to explore and investigate the details within that territory)

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ideological responsibility; because in Ghotb‘s thought, the first and the most basic step in the opening of the current situation in the world of Islam is God‘s governance, and this important matter is realized through establishing a community of pioneer believers who take steps toward reviving the basic and genuine values of Islam. At last, with effort and struggle (Jihad) of this group, the Islamic government is established and provides humans with the key to resolve all problems through acting upon its approach (Mir Ahmady & Mehraban, ibid, p. 193). In a government established as such, governance belongs specifically to God and any domination of human over human is rejected (ibid, pp. 198 & 199). Seyyed Ghotb also believed that establishing God‘s governance and negation of non-God‘s governance is not feasible ―merely through advice‖. Therefore, since Islam is a practical religion, advice and movement must act with each other in order for God‘s governance to be established. Accordingly, he is the only person who spreads Jihad within Islamic societies as well (Seyyed Ghotb, ibid, p. 46). However in contrast, Hamed Abuzeid criticizes

governance and points out about its being dangerous;

because in his opinion, it threatens wisdom, prevents from and Islamic Conference thinking in the field of science and culture, and establishes "Proceedings of the First International the most reactionary and backward regimes. That is why

he sought to achieve some kind of non-political and awakening socially and politically non-active religion, because he on universities professors believed that in the interpretation of religious texts, we

should not consider Islam as a secular religion, and he "Selected Papers believed in secular interpretations of religion, and was of the belief that in interpretation of religious texts, we should not pay attention to political approaches. His interpretation of religion is an interpretation at the service of public interest and for proliferating and extending

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justice. He believed that the spirit of the mission and the guidance within Quran must come to be current in all times and periods. We should not allow those thoughts that look everything as tools and are profit-seeking to impose a specific interpretation of religion on society (Vasfi, ibid, p. 35). As a whole, unlike Seyyed Ghotb, he didn‘t seek to establish an Islamic government based on Islam‘s principles and Quran, because he believed that many wrong thoughts and distortions have been made in the genuine and pure religion of Islam; thus on the basis of the existing Islamic principles, it is impossible to establish an Islamic government able to resolve the problems in Islamic societies. The first step is to remove religion from wrong beliefs, and after achieving Islamic genuine principles, a government can be established; on the other hand, he was against family and non-democratic powers, and believed in establishment of democratic government since the Hamed Abuzeid‘s main care and concern was people. The important point to note is that considering the current situation of Islamic principles and texts, Hamed Abuzeid saw no necessity regarding Jihad in order to realizing these principles and establishing Islamic government, because he believed that a government which is established on the basis of the Islamic principles current among Muslims, will ultimately suffer from the fate of

non-Islamic societies (Ignorant societies).

"Selected Papers "Selected rst International International rst Summing-up In the end, it should be said that observing and studying

on universities professors professors universities on the contemporary Islamic awakening stream which with awakening the name of ―Arabic-Islamic Spring‖ has become a

political crisis which has threatened the governments "Proceedings of the Fi the of "Proceedings

Conference Conference dominating over the world of Arab and has questioned the and Islamic Islamic and political legitimacy of the rulers, suggests that being

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widespread and popular, the rapid speed of its proliferation in the world of Islam and the its associated results (the overthrow of the Taghut‘s regimes and establishment of Islamic governments) indicate that Jihad in the path of ideological causes and going out of strangulation and repression has become a dominating thought in the world of Islam, and the origin of such approaches can be searched in the thought of contemporary Islamists such as Seyyed Ghotb. In other words, the thoughts of the traditional right stream have nowadays had more acceptability than those of the modern left stream, and Muslims in the Islamic societies and under the existing circumstances, have found Islamic awakening as a factor for bridging human life gaps and keeping human and society alive on the basis of religious instructions. However, commensurate with current conditions of the world of Islam and crises and the challenges of the current era, although Islamic awakening is presented as the solution and balm on the wounds of the Islam world, it should be noted that that awakening is helpful which is principally combined of both awakenings, whether Ghotb‘s Islamic awakening or Nasr Hamed

Abuzeid‘s Islamic awakening, because otherwise, most

likely, Muslims‘ awakening movements all over the world and Islamic Conference stray from their path, and regard the merely establishment "Proceedings of the First International of Islamic government as the full realization of Islamic

awakening, and become unaware of this important matter awakening that Islamic government and rulers require Islamic pure on universities professors teachings in order to better manage the Islamic country;

meaning the very teachings before which the revisions "Selected Papers have been made in it and the wrong heresies and instructions have been removed from it with the help of Islamic awakening.

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Resources: - Babi, Saeed, Fundamental Fear: Europe-orientation and the emergence of Islamism, Translated by Gholam-Reza Jamshidiha & Moses Anbari, Tehran, Tehran University, the Institute of Publications and Printing, 2000. - Bakhsi Sheykh Ahmed, Mehdi, Investigation of thought and objective factors in formation of Al-Qaeda, MA Thesis in Political Thinking in Islam, the faculty of law and political science, Allame Tabataba‘ee University, 2006. - Pabarja, Gholam-Reza, the impact of Globalization on the movements of religion revival (with a case study on the radical group of Al-Qaeda), Advisor: Mojtaba Maghsoudi, Reader: Ali Asghar Zargar, Tehran, Islamic Azad University, Tehran Markazi Branch, faculty of political science, 2008. - Hamed Abuzeid, Nasr, Mafhoum Nass: Derassa Fee olum-Al-Quran, Beirut, Almarkaz alsagha fee al-Arabi, 2008. - Hamed Abuzeid, Nasr, translators: Hassan Yousefi Ashkouri & Mohhamed Javaher Kalam, Tehran, Yadavaran, 2004. - Dakmajian, Harayer, Islam in Revolution: Islamic Movements in the Arab world, translated by Hamid Ahmady, Tehran, Keyhan Publications, 1998. - Seyyed Ghotb, Future in the realm of Islam, translated by Ayattolah Seyyed Ali Khamenei, Qom, The center for Islamic studies and the publications of Hijrat, 1993. - Arefi, Mohammed Akram, Pakistan‘s Islamic movement and structural – strategic challenges, Quarterly of Middle East, No. 27, 2001. - Enayat, Hamid, Political thinking in the contemporary Islam, translated by Baha- e‘din Khorram-Shahhi, 5th impression, Tehran, Kharazmi Publications, 2008. - Kariminia, Morteza, Dr Nasr Hamed Abuzeid‘s ideas and thoughts, Tehran, ministry of Islamic culture and guidance, Research Council for Culture and Communication, 1997. - Lerner, Daniel, transition of traditional society, Middle East modernization, translated by Gholam-Reza Sarvari, Tehran, Institute for Strategic Studies, 2004. - Mousally, Fundamentalism theoretical basics, translated by Mohammed- Reza Aram & Ali-Reza Nazari, Tehran, Institute for cultural and social studies, 2009. - Mir Ahmady, Mansour & Mehraban, Ahmed, the ideology of Seyyed Ghotb and the Radical Islam, Bulletin of political science, 4th year, No. 1, 2009. - Mir Ahmady, Mansour, comparing epistemological characteristics of contemporary intellectual- political streams in the world of Islam, Quarterly of

"Selected Papers "Selected Political and international approaches, No. 8, 2007. rst International International rst - Vasfi, Mohhmed-Reza, No-Mo‘tazeliyan: conversation with Nasr Hamed Abuzeid, Abed Jaberi, Mohammed Arkoun & Hassan Hanafi Tehran, Negahe Moaser, 2008.

on universities professors professors universities on - Velayati, Ali-Akbar, Islamic culture and civilization, Representative of the awakening Supreme Leader in universities Compiling, Research deputy of Islamic Teachings university, Qom, Ma‘aaref Publication, Beeta.

- Kepel, Gilles, Jihad: The Trail of Political Islam, Massachusetts, Harvard "Proceedings of the Fi the of "Proceedings

Conference Conference University Press, 2002. and Islamic Islamic and - L. Esposito, John, Unholy War, Terror in the Name of Islam, Oxford University press, 2002.

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Plots, Threats and Methods of Arrogant Powers and International Zionism for Tackling the Islamic Awakening

Kawla Bennvr1

Islamic awakening with the Arab Spring, which is called by most Arab satellite networks and elites, is facing the critical and real threats that can defuse the Arab revolutions in the buds and restore the situation to the previous and also enumerate new aspect of tyranny and dictatorship.

In fact, the said issue is the new objective of the global arrogant powers especially the United States and Zionist regime. Despite many efforts done for safeguarding their mercenaries in the Arab countries, the arrogant powers know that they cannot count on them for the expansion of their development in these countries, because, coordinating with the current developments is the nature of global arrogance. As of the late 18th century and early 19th century, the hegemonic powers have made their utmost efforts to dominate the Arab and Islamic world while the Muslims were in the weakest situation in that

time and colonialism emperorship had dominated on all

and Islamic Conference their regions. "Proceedings of the First International The imperialism is ready to confront with any threats

and changes with the least cost and damage. The history awakening shows that nations do not tolerate any occupation and any on universities professors nation will resist against malicious objectives of

aggressors and occupiers sooner or later and will defend their freedom, dignity, greatness and sovereignty. Also, "Selected Papers these nations are ready to wage war against aggressors and occupiers with all their means and powers. These truths caused strategy of imperialist powers to face severe

1 . Ph.D. Student from Tunisia

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changes and presently, the attractive slogans like human rights and the United Nations is only the mask for covering the real face of imperialism and hegemony although the global arrogant powers have not set aside their domineering and killing policies. So, although old colonialism exited from their colonies, they resorted to manipulation of their intellectual colonialism and also their mercenaries and agents who were loyal to them severely. However, explosive bombs were planted in these countries like religious, ethnical, and racial conflicts and the most important of which is related to the Zionist regime which is regarded as a real threat to the Arab and Islamic nations and left no stone unturned with the aim of changing geography and history of these nations. It can be said that we have stood against a cute, relentless and oppressive enemy which has specified its malicious objectives accurately and is continuing is imperialistic measures through taking advantage of historical experiences. Generally, the enemy is regarded as complete example of Satan party. The Satan knows that the real Islamic Mohammedan is an obstacle ahead of their domineering and warmongering policies. So, waging war against Islamic and the Holy Prophet is always heard by the West. A glance at the trend of history of Islam up to the preset time, we can grasp out that not only anti-Islam efforts

have not been ceased, but also, these malicious efforts

"Selected Papers "Selected rst International International rst have been intensified and aggravated and sacrifices of the Holy Prophet (S) and martyrdom of the Infallible

on universities professors professors universities on Household of the Holy Prophet are a solid evidence in awakening safeguarding Islam and confronting with the enemies.

In the same direction, even the Holy Prophet and "Proceedings of the Fi the of "Proceedings

Conference Conference Infallible Household of the Prophet and Imam Hussein

and Islamic Islamic and

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(AS) sacrificed their bodies and souls in safeguarding Islamic values and principles. The Karbala Incident is manifestation of the oppression of Islam which enemies resorted to it against Islam. Presently, we are witnessing war of enemies against monotheism. The rulers, who call themselves as caliph of God and the Holy Prophet, have waged war against Islam and Muslims and now, merging right and wrong is considered as tools of Satan party and his companions. So, we are facing a brutal and sledge-hammer attack of the global arrogance against Islam. With their double- standard behaviors and changing equations, the global arrogance has embarked on creating religious and sectarian seditiousness and tries to detour the attention of Muslims as their main enemy of the Islamic nation. The global arrogance is well aware of this fact that if Muslims are united with one another, they will gain more power and strength and objectives of unity and amity are materialized when the Islamic nation resort to the Real Islamic Mohammedan. With the studies made on the developments related to the Arab revolutions, we can grasp out that foreign media

outlets and official Arab media are trying to stand firmly

against these revolutions. Presently, the Arab media have and Islamic Conference targeted public opinions of the nations. For example, these "Proceedings of the First International media show the Bahrain Revolution as illegitimate and

call it as religious, sectarian and family revolution and awakening justify military intervention of the Gulf and Saudi Arabia on universities professors in defending rulers of Bahrain (Al-e Caliphate).

The Arab media outlets also justify military "Selected Papers intervention of NATO (North Atlantic Treaty Organization) in Libya while NATO intends pillaging wealth and capitals of this country i.e. Libya.

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Generally, these media outlets are intending to distort truths and realities in view of public opinion. These media networks are strongly supported by the U.S. and embark on dissemination of information on the Syria as the West wishes. These media called revolution in Tunisia and Egypt as social and economic revolution and ignored Islamic and ethnical motivations of these revolutions. Since Islamists gained landslide victory in the elections of Egypt and Tunisia, it is regarded as the best reason of Islamism in these revolutions. In Tunisia, the media did not intend to announce that the revolution is originated from tyranny of Bin Ali regime. In Egypt, they made their efforts to weaken this country from its pioneering role in the Islam and Arab nation and ignored the dependency of Hosni Mubarak regime to the West. Playing with the truth is carried out for materializing objectives of the New Middle East and the West tries to revive this project under the auspices of the Arab revolutions, to show right as wrong and vice versa as well as to manifest friend as enemy and enemy as friend. Thus, popular revolutions are originated from the people's will except in Bahrain. In Bahrain, the Bahrainis movement intends to overthrow the country's ruling dynasty as led by the U.S. On the other hand, Syrian Revolution should rise against the regime and overthrow the Islamic Republic and

Resistance front, because, the U.S. economic situation

"Selected Papers "Selected rst International International rst does not allow direct attack and intervention in the region. Presently,

on universities professors professors universities on the U.S. plans in the region are followed up through the awakening coercion policy on Syria. As of the beginning of rising of

the revolutions, the global arrogance and hegemonic "Proceedings of the Fi the of "Proceedings

Conference Conference power was worrying about taking power of the Islamists. and Islamic Islamic and So, they decreased their assaults against Islam, because,

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they knew that these revolutions, according to the Supreme Leader of the Islamic Revolution Ayatollah Khamenei, have Islamic legitimacy, but the West selected the term "Arab Spring". Principally, the West intends to steer these revolution towards a dark and lethal autumn. With losing its allies in the Arab states, the U.S. is now trying to stand firmly in tamed with the nations and for this reason, the U.S. President Barack Obama expresses his congratulations to the Tunisian people on the landslide victory of the Islamists in the country. It is very funny to know that an executor stands in tandem with the Revolutionists, as if nations were unaware of the U.S. supports from previous rulers of these countries. The arrogant power cannot confess its debacle in Iraq and Afghanistan and also economic recession. Hence, it tries to stand firmly along with the revolutions and approach itself to the Islamic forces. The said issue is the greatest danger waged against the revolution and Islamic awakening. At any rate, if the U.S. wins support of those elements in the ruling Arab states, it can follow up its malicious

objectives easily in these countries without any concern.

In other words, and Islamic Conference the U.S. will be worry if a regime stands firmly and "Proceedings of the First International resists against the Zionist regime.

Unfortunately, The Sykes–Picot Agreement has awakening empowered the imperialist powers to show an Achilles on universities professors Hill and weaknesses in the Islamic and Arab states. For

this reason, the U.S. interaction differs from any "Selected Papers revolution in each country. There is not any religious and sectarian element in Tunisia. So, regional sedition is followed up strictly. Presently, there are hidden hands in the Tunisia who

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intends to unstable and shatter economic and security situation of the country. Many of Tunisian elites are intending to frustrate the revolution willingly or unwillingly, because, these elites are acted based on the West ideology and contemplations and have ignored the interests and objectives of the Tunisian nation. Of course, the said idea has not created suddenly, while it is a preplanned objective, resulted from years of plot and conspiracy for confronting with the religious motivations and Arabic identity of the Tunisian people. Nations are suffering from mental and intellectual problems which have been planted by the global hegemony in their minds and hearts. Presently, the Arab nations are similar to a toddler who intends to walk and needs help of others and are facing massive terminologies like pluralism and democracy. The imperialism backgrounds have affected tremendously in these countries a way that the concept of citizenship and political life have turned ambiguous in Arab states and nations have been set aside from the government trend. Presently, opportunists and arrogance agents have boarded on the waves of the Revolution with the aim of safeguarding spirit of resistance in confronting with the plots of the U.S. and its allies. We should make our utmost efforts to defuse and frustrate all the plots waged by the global arrogance against the Islamic nations through the

application of different material, spiritual and publicity

"Selected Papers "Selected rst International International rst tools. Elements of power, challenges of the Islamic awakening and role of the youth in confronting with it in

on universities professors professors universities on developments of the region are specified that there are awakening commonalities between the Arab revolutions. In most

cases, it is specified that these revolutions are formed by "Proceedings of the Fi the of "Proceedings

Conference Conference the youth.

and Islamic Islamic and

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Before studying weak points of the Islamic awakening, we should understand the situation of the youth in the Arab states, aimed at comprehending dignity of achievements of the youth and new revolutionary generations. It should be noted that the youth are the greatest victims of the imperialism. The imperialists have tried to deviate the youth and lead them towards the margin, because, they know that progress, prosperity and capability of any country strictly hinges on the youth. Hence, they try to disseminate corruption and malicious behavior among youth strata of the society. Moreover, the imperialists intend to lead youth of the country towards barrooms and entertaining centers. In contrast, they want to degrade religious schools and Hijab (Islamic Dress Code) and also try to introduce religion as main factor of backwardness of the nations. However, imperialists intend to deviate the youth from their Islamic identity and took them away from their real Islamic ideals and principles. Generally, the imperialists do their topmost effort to lead youth towards corruption and conflict. The enemies

have destroyed logic and idea of the youth. Previously, we

could not have freedom of speech and could not pose our and Islamic Conference ideas on a matter. As a Tunisian youth, I have seized this "Proceedings of the First International opportunity for the first time to write an article freely and

explain my comments and viewpoints on a subject. awakening During presidency of Bin Ali, the ousted President of on universities professors Tunisia, there was censorship overwhelmingly and even

the media had been monitored strictly. Now, my question "Selected Papers is this: "How the youth can stand firmly against the plots of the enemies?" Certainly, this is a heavenly blessing which is the outcome of the real Mohammedan Islam and blood of martyrs.

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Despite plots waged by the enemies, the Islamic teachings are deep rooted in the logic and wisdom of the Islamic communities and spirit of resistance is yet alive. Although efforts have been made for normalization of relation with the Zionist regime, the alternative of the Palestinian resistance and ideal is yet alive and stable in the conscience of the youth as well. From the beginning, Israel has lived to the concept of time with the aim of frustrating Palestinians gradually. The illegitimate state intends to demoralize Palestinian youth especially the rising generation but, the fact is this that resorting and living up to the land, territory and sanctuaries is deep rooted and is strengthened day by day. The Intifada (Palestinian Uprising) in 2000 showed that compromising and negotiating process is similar to a mirage and is useless and we, the youth of the country, do not recognize the Zionist regime officially as a country and intend that this country should be wiped out completely. As Seyed Hasan Nasrollah, the Religious Leader of the Lebanese Islamic Movement, announced: "Relying upon the assistance of the Almighty God, we have entered the new stage which will change the face of the region." Hezbollah's undisputed victory against the Zionist regime in 2006 as well as landslide victory of Palestinian Hamas Movement in 2008 showed that resistance is the only way of attaining dignity, freedom and safeguarding

sovereignties of the nation. With resistance, one can attain

"Selected Papers "Selected rst International International rst victory even on powerful enemy. The ideas and causes of Jerusalem have been inspired

on universities professors professors universities on by the resistance which motivates the youth. Karbala awakening Uprising gives youth spirit of resistance and martyrdom

seeking. These are the most fundamental factors of the "Proceedings of the Fi the of "Proceedings

Conference Conference Islamic Awakening which should be highlighted and also

and Islamic Islamic and

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should be stabilized and institutionalized with its different methods. There are different factors which can confront with the plots waged by the U.S. and Zionist regime through relying on them as follows: 1- Disclosing these plots and raising awareness of the nations especially the youth, 2- Returning to the Islamic identity 3- Activating role of the elites 4- Referring and resorting to the wise and logical leaders, 5- Activating Palestinian resistance and causes, Healthy and sound media, which are in tandem with the objectives of resistance, should be used extremely for redisclosing of the plots waged by the U.S. and Zionist regime. In contrast, more efforts should be taken with the aim of resisting against enemy's media struggle. We are in dire need of committed pens and clean and clear-cut languages and here, elites of the community should roll up their sleeves to set up committed media with the aim of confronting with the hostile media. I am of the opinion that more pictorial and visual media should be used which

can play a very constructive role in this regard. Moreover,

various films and different documentary films should be and Islamic Conference produced for presenting real Islamic values, aimed at "Proceedings of the First International strengthening spirit of resistance among people. It is

highly recommended to use statements and instructions of awakening scholars, elites, thinkers, and university lecturers for on universities professors disseminating and strengthening culture of resistance.

Arab youth should be trained excellently in line with "Selected Papers manifesting aspects of the revolutions. In addition, youth should be trained appropriately to learn logical and scientific discourse methods without any dispute and prejudice. The constructive discourses and discussions can crystallize the truth and disclose the distortions and false.

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It should be noted that returning to the Islamic identity is the basic and fundamental factor of attaining victory in the revolutions and Islamic Awakening. Standing away from the Islamic values and principles is the major concern of the Islamic nation. Islamic Ummah (nation) enjoys many natural, material and spiritual wealth and these wealth can be flourished and boomed only with following Islamic religion. Unity and amity among Islamic nation can be attained through resorting to the Islamic principles and values. Generally, disunion and division should be avoided through practicing Islamic values. Moreover, the elites can be empowered to fulfill their duties with regard to Islam in the best way possible, because, if we are defeated against the enemy at the present condition, Islamic nation will lose all its material and spiritual capitals. If the Islamic Awakening is attained victory, we will reach prosperity and blessing. So, the elites and learned individuals should stand firmly in tandem with the government and recount ideals and causes of the nation to the people. The history teaches us when the elites are surrendered by the strangers; the Islamic nation has incurred irreparable damages. Attending religious and mourning ceremonies and participating in Friday prayers and mosques is a source of pleasure and happiness which invigorates spirit among the youth. Certainly, each revolution requires a powerful

leadership, because, movements of people are not free

"Selected Papers "Selected rst International International rst from error. So, leader(s) should take helm of the revolution and guide it to the safe haven.

on universities professors professors universities on The leaders should know that they are exposed to the awakening heavenly test and are held responsible for their acts and

behaviors. The leaders should stand firmly against the "Proceedings of the Fi the of "Proceedings

Conference Conference enemy as mountain and should be kind to the people. In

and Islamic Islamic and

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addition, leaders should practice patience and follow up trend of developments especially political issues. If leaders did not accept criticism of others, they would be turned into new dictators. The leadership should be a driving force of the revolutions and the late Imam Khomeini (RA) was placing special emphasis on this issue and considering the Jerusalem as the main theorem and duty of the Muslims. If a person withdraws himself from the Palestinian ideal, actually, he has ignored the Islamic identity and a pious and virtue person will not retreat from this cause. So, individuals and movements can be identified and also right party can be differentiated from the satanic party as well.

Summary Under the current circumstances, we are on the verge of the developments and changes which will decide trend of the history. We have faced a very difficult and decisive test and it is duty of each Arab Muslim to take giant stride towards victory of Islam coupled with defusing plots of enemies. The Arab elites burden the great responsibility in

this regard and pursuing real Islam, strengthening unity

and amity and returning religious identity to the nations and Islamic Conference are the sole way of victory of the Islamic nation. "Proceedings of the First International

awakening

on universities professors

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Main Principles of the Islamic Republic of Iran's Foreign Policy in Light of Imam Khamenei's Discourse

Akbar Mohammad Alizadeh1 Ebrahim Mottaqi2

Abstract The foreign policy of any nation is based on different factors including the ideology of that nation's leaders. Following the victory of the Islamic revolution and the establishment of the Islamic Republic, the orientation of Iran's foreign policy was mainly based on the views of the late founding father of the Islamic republic Imam Khomeini. After the departure of Imam Khomeini, the views of Imam Khamenei, as the highest decision-making official in Iran, can be used as a reference for understanding the roots of the developments in the region. Any decision as to foreign policy issues in the region and at the international level can also be modeled on Imam Khamenei's views. The issue has grown in importance after Imam Khamenei put forward the discourse of Islamic Awakening in the Middle East and North Africa. The present paper is trying to outline the structure of Imam Khamenei's thought within the discourse of Islamic Awakening by using his written and verbal remarks in order to help decide the dimensions and main principles of Iran's foreign policy. On this basis, a three-side model has

been offered with the following dimensions:

"Selected Papers "Selected rst International International rst A-Fighting global arrogance and containing its influence

on universities professors professors universities on B-Creating religious and revolutionary discourse and awakening

C-Indigenous leadership of developments "Proceedings of the Fi the of "Proceedings

Conference Conference and Islamic Islamic and

1 . Doctorate student of International relations of Imam Hossein University 2 . Professor of Political Science of Tehran University

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Keywords: Foreign Policy, Islamic Awakening Discourse, Imam Khamenei, Islamic Republic of Iran

Introduction Politics is based on ideas and thoughts. Hence, any political behavior is rooted in its theoretical and ideological background. Foreign policy, which is the result of a series of complicated and multi-faceted measures, plans and decisions, is no exception in this regard. Foreign policy behaviors and stances of nations and leaders are understood in light of the theoretical concepts and principles. Therefore, the understanding of the conceptual and ideological systems of leaders who wield influence over foreign policy of nations is of high importance. The recent popular uprisings in the strategic region of the Middle East [West Asia] and North Africa that led to the downfall of dictatorships, which were puppet-gloves of arrogant powers, in Tunisia, Egypt and Libya; and also sparked mass protests in many other regional countries; those uprisings perplexed many political and social experts and helped usher new views in the field of regional

studies while they was boosted by the failure of existing

theories provide any answer for the developments. and Islamic Conference The events unfolding in the Islamic and Arabic region "Proceedings of the First International "is a sign of the awakening of the Muslim Ummah. The

same thing that has been chanted as a slogan in the Islamic awakening Republic for decades is coming true in the midst of the on universities professors daily lives of these countries". Therefore, the Islamic

Republic of Iran's foreign policy is inspired by the wave of "Selected Papers the developments and the Islamic Awakening and is shaping its moulds in the regional and international arenas. The Islamic Republic is also making its national decisions in light of the developments in the region.

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The views of Imam Khamenei, as the highest decision- making official in Iran, can be used as a reference for understanding the roots of the developments in the region. And any decision as to foreign policy issues in the region and at the international level can also be modeled on Imam Khamenei's views. According to the foreign policy of the Islamic republic of Iran, which is based on the discourse of Islamic Awakening and is rooted in the views of the Imam and jurisprudent of the Islamic state, it's essential to support Islam and the Muslim Ummah and to oppose arrogant powers and the hegemony of the global arrogance, as Imam Khamenei says, "We are for Islam and for Muslims and for the Islamic Awakening and we oppose the colonialist powers to feed on the rich natural resources of the oppressed nations. We are against colonialist and exploitation and this opposition is not just in words. That is our belief and is the mould of our foreign policy. And as I said, this is based on the mindset of the Islamic Republic." And "Therefore, this is the basis of our work and our diplomacy is based on these principles". The present paper is hypothetically based on the principle that in the view of Imam Khamenei with regard to the developments in the Middle east and North Africa, Iran's foreign policy is based on the discourse of the Islamic Awakening and has the following three dimensions: A-Fighting global arrogance and containing its power B- Creating religious and revolutionary

discourse and C-Indigenous leadership of developments.

"Selected Papers "Selected rst International International rst Each of the forgoing dimensions has its own subdivisions. In the present paper we are seeking to outline Imam

on universities professors professors universities on Khamenei's views about Islamic Awakening, foreign awakening policy and other issues through documentary method with

the help of his works. We will then try to offer a "Proceedings of the Fi the of "Proceedings

Conference Conference conceptual model of Imam Khamenei's views on foreign and Islamic Islamic and policy of the Islamic Republic of Iran in light of the tide of

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Islam Awakening in the region and will go on to decide and study the dimensions of the model those dimensions' subdivisions. Therefore, before going into the analysis, we will give our definitions of the key words and expressions stressed in the paper and then draw the main model of the paper.

Islamic Awakening: awakening is the opposite of asleep and it also refers to the state of being alert and is capable of working and making efforts. Islamic Awakening means coming to life again under the light of Islam. Islamic Awakening is reinviting to Islam, reviving Islamic values and inviting other to revive the Islamic values. Imam Khamenei defines Islamic Awakening as such: "Islamic Awakening is the state of stimulation awareness in the Muslim Ummah, which has now led to a great movement among the regional nations and has sparked uprisings and revolutions which no place in the calculations of the regional and international satans.[Islamic Awakening is] a great uprising that has destroyed the walls of despotism and arrogance and has defeated their guard forces. "

Foreign policy: There are many definitions of foreign and Islamic Conference policy. The definitions are no different in nature and "Proceedings of the First International meaning and all of them refer to clear concepts. However,

the following the definition is the most comprehensive and awakening clearest. Foreign policy is a strategy with a series of pre- on universities professors planned measures determined by state decision-makers

that is aimed at achieving a given objective within the "Selected Papers framework of national interests in the international arena. In short, foreign policy involves the setting and implementing of a series of objectives and national interests by governments in the international arena. Foreign policy can be an initiative taken by a government

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or a reaction from the same government to the actions of other governments. Ashouri defines foreign policy in his Dictionary of Political Terms as follows: "Pursuing the objectives of the state in the international community in relation to other societies, governments and countries. Foreign policy gives an indication about taking a position in the international community and it involves a set of international objectives and ways to achieve those objectives". Other definitions describe foreign policy as the direction taken by a government in which it moves and the approach of a government to the international community. The leader of Iran's Islamic Revolution Imam Khamenei views foreign policy as the continuation of the policies of the later leader of the Islamic Revolution Imam Khomeini. Imam Khamenei believes foreign policy must be based on the unchangeable tenet of Imam Khomeini (namely Neither East Nor West) and insists that the main pillar of our foreign policy should be supporting the identity of the Islamic establishment and insists on the principles and values. Imam Khamenei views the triangle of honor, prudence and advisability as a must for the international relations of the Islamic Republic of Iran, which is considered sacrosanct. Imam Khamenei believes that the Islamic Republic must not give in to any bullying gesture from any side in the international community. Being non-compromising towards the oppressive, refusing bribes from the powerful and the

wealthy, insisting on righteousness, supporting the oppressed

"Selected Papers "Selected rst International International rst and backing Islam are among the most inexorable principles of the foreign policy of Iran.

on universities professors professors universities on A-Fighting the global arrogance and working to awakening contain their influence

The victor of the Islamic Revolution of Iran in 1978 "Proceedings of the Fi the of "Proceedings

Conference Conference was a turning point in opposition to the global arrogance and Islamic Islamic and and the hegemonic powers. "Global arrogance is an

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interwoven network of oil and arms cartels as well as global Zionism and puppet-glove regimes… [that] is seen clearly in the violent and explicit behavior and words of the militaristic rulers of the US and the Zionist regime". "In our culture, arrogance refers to the network of power that by relying on its political, military, scientific and economic tools and by invoking its discriminatory view of the human race pressures and exploits huge groups of humans, namely nations and governments and countries through its bullying and humiliating domination, interferes its their affairs and gets its hand on their wealth, bullies governments and oppresses nations and insults their cultures and traditions. From the political and ideological standpoint of Imam Khamenei, the domination of the hegemonic powers over any nation is unacceptable because in that case the interests of the nation will be ignored and its identity and honor will be destroyed. Our hostility and opposition to "the network of global arrogance---not just the US government, that is, the group rulers of the oppressive economic order of the world that installs regimes and topples them---and in others countries that have close ties with the Zionist regime---the

governments that are in cahoots with the influential and

powerful bullies of the world" is based on ideological and and Islamic Conference Quranic principles. "Proceedings of the First International

Principles Code dimensions Code

Confronting American awakening 11 on universities professors thoughts and actions Opposing and mistrusting Opposition to

European states like UK, 12 global

France arrogance "Selected Papers 1 Fundamental opposition to the network 13 Zionist regime and containing Opposing dictators and their influence puppet-glove regimes of 14 global arrogance

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1) Confronting American thoughts and actions The US has played an active role in the international developments following the Second World War so that its footprints are clearly visible in all events and across the world. However, at the time, which came to be known as the cold war era, the US had a rival: the former Soviet Union. After the collapse of the Soviet Union in 1991, the US was named as the lone superpower of the world. "This oppressive and domineering superpower, after the recent developments, which led to the collapse of the atheistic Communist regimes such as the Soviet Union that failed to continue its0 rivalry with America, is seeking to turn the entire world particularly the wealthy Islamic countries to a sphere of its unrivalled influence". As of then, the US imposed its views, values and will on other nations and governments including the Islamic countries of the Middle East and North Africa through force and domination. The late founder of the Islamic Republic Imam Khomeini and the leader of Iran's Islamic Revolution Imam Khamenei have always blamed the arrogant powers, above all the US, for the problems and ills of Muslim and regional nations and believe that "the problems facing the nations and governments and the problems that have alienated people from their governments stem from the presence of arrogant powers led by the US". The greed of the world who foster the idea of ruling the globe are worried over the awakening and unity of the Muslim

Ummah and consider it as an obstacle to their destructive

"Selected Papers "Selected rst International International rst plots and are trying to block it through pre-emptive action".

on universities professors professors universities on Imam Khamenei enumerates the recent US failures and awakening fiascos in the Muslim countries such as "being bogged

down in the Afghanistan quagmire, which they themselves "Proceedings of the Fi the of "Proceedings

Conference Conference created, being isolated in Iraq with regard to the numerous and Islamic Islamic and crimes it committed against the Iraqi people", the downfall

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of the US-backed regimes in Muslim countries, the increasing hatred of nations towards big powers and the failure of the US policy on the Middle East, which caused nations to oppose their own governments , and also the failure of the project of the Great Middle East, pursued obstinately by the Americans, which has failed to date and will remain failure with God's grace and power. The leader then maintains that the US will never be able to keep itself at a safe distance from the great popular movement in some Muslim countries". Imam Khamenei says the only way out of the current situation for Muslim nations is their and their governments' awakening and opposition and confrontation with the presence and influence of big powers most particularly the US. "The only solution to the region's problems is that nations awaken, governments awaken and stop the Grand Satan from interfering in their affairs and deciding their fate". And if nation stand by the governments, no power in the world can dominate a their countries, no power in the world can resist nations…if nations are on the stage, the sword of [bullying] powers become blunt, the powers can no longer bully nations…this is a panacea to the region's ill".

2) Opposing and mistrusting European states (UK, and Islamic Conference France, etc.) "Proceedings of the First International The historical memory of regional nations such as Iran,

Egypt, Libya, Iraq, etc. is replete with colonialism and awakening pillage by European states like Britain, France and Italy. on universities professors Today, although these governments are not as powerful as

they were in the past, they are standing by other arrogant "Selected Papers powers with hypocritical intentions to further their colonialist agendas and domination. The Leader of Iran's Islamic Revolution portrays the conduct of these European countries in the Middle East and North Africa in the past, present and future as follows: "The Middle East and North

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Africa has been exploited, occupied and humiliated by the British and French and other European countries followed by the US over a long period and for more than a century. And after the tide of Islamic Awakening and resistance movements of the nations rendered this situation unsustainable, the aggressors, who were no on the defensive, turned to hypocritical methods and replaced their previous methods with new colonialism." Britain is the most wicked and dangerous among the European and Western states. "The British are adept at creating hostility among groups of people including Shia and Sunni in the Muslim world. They have been in the business for the past centuries. [so that] in our country and other Muslim nations, the British and Britain's spy agency would sow divisions among Shias and Sunnis [hence] they have good experience in this. Everybody should be vigilant." While referring to the reason behind the hostility of colonialists and the global arrogance and their behavior towards Muslims, Imam Khamenei believes that the main reason why they have failed in achieving their goals is the Islamic Awakening and the awakening of the Muslim world. "The other reality is that the Western countries, 'and their most wicked one Britain' have not been able to overcome the tide of Islamic Awakening after exerting all their efforts. They have launched a mass propaganda campaign against Islam, against the Islamic Republic of Iran, against the great Muslim scholars and leaders and

against Islamic teachings; they have trained so many

"Selected Papers "Selected rst International International rst mercenaries for insulting Islam and accusing Islam and Islamic rules; they have used force; they have used

on universities professors professors universities on economic tools; they have used their media on a large awakening scale and in and astounding way; however, they have

failed to make any progress". Hence, Muslim nations in "Proceedings of the Fi the of "Proceedings

Conference Conference the region should not trust these countries and should and Islamic Islamic and oppose any interference from their side.

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4) Fundamental opposition to the Zionist regime A main ideological principle of the leader of Iran's Islamic revolution, which is the continuation of the objectives of the Islamic Revolution and Imam Khomeini's discourse, is fundamental opposition to the creation and continued crimes of the Zionist regime and considering it as a cancerous tumor within the body of the Muslim world. Imam Khamenei believes "the Zionist regime is a fake and usurping one" and the "fake Zionist regime is like a cancerous tumor in the region that has made it sick. The global arrogance is making each and every effort to keep the cancerous tumor in the region. The existence of the cancerous tumor causes wars and divisions and wrong policies in the region". He believes that "the dirty hands of the Zionists and the agents of Islam's enemies are involved directly or indirectly in all events here and there in the Muslim world". From the viewpoint of Imam Khamenei, Islam, Islamic Awakening and "the hoisting of Islam's flag… caused …the Zionist regime, which is a cancerous tumor in the heart of the Muslim world and had portrayed itself up to

then as invincible and many in the Muslim world believed

that it was invincible, to get slapped in the face by Muslim and Islamic Conference youth…this forced the Zionist regime to set aside for the "Proceedings of the First International time being and forget the motto From Nile to Euphrates".

"The usurping Zionists, after nearly four decades of awakening reprieve, are being threatened by Islam in the Muslim on universities professors lands. It's Islam that is threatening them. Islam will get

back Palestine from the aggressors". "Selected Papers

5) Opposing dictators and puppet-glove regimes of global arrogance Big powers [and the hegemonic system] have been seeking to install and keep its puppets in power in the

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Islamic countries in order to safeguard their interests . Mohamamd Reza in Iran, Saddam in Iraq, Bin Ali in Tunisia, Mubarak in Egypt, Ali Abdullah Saleh in Yemen, and kings of Saudi Arabia, Bahrain, Qatar, etc. are examples of puppet heads of state in the Muslim countries of the region who "are like evil…and the Americans are pursuing their interests through these weak and cheap people." "What we have seen in the US behavior up to this day with regard to these countries and other countries is supporting the dictators. "Did you see what they did to the cursed Saddam? They strengthened him as long as they needed him. During Iraq's imposed war on us, the Americans gave what they could to Saddam Hussein and supported him". "They defended Hosni Mubarak until the last day when they saw it was impossible. At the time, they threw him away!" They even did not allow him to go to the US, "just as they did not allow Bin Ali to go to the US, just as they did not allow Mohammad Reza to go to the US. They are like that. [I say] this for those people who are dying for friendship with the US and for obedience to the US". and this is "a lesson for those who think positively of the non-pious superpowers". "But they supported the dictator until the very last moment." In a warning to the regional leaders, Imam Khamenei cautions them against any dependence on the global arrogance. "The governments of Muslim nations who are

in the region and should support and can support but

"Selected Papers "Selected rst International International rst decline to do so are making a grave mistake. If Israel imposes its agendas on the region and the global

on universities professors professors universities on arrogance' domination gets deeper, the problems facing awakening these governments and their weakness and humiliation

will become bigger. Why don't you just understand? Such "Proceedings of the Fi the of "Proceedings

Conference Conference governments will cause their people to become humiliated, and Islamic Islamic and too. A humiliated and puppet regime will humiliate and

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make dependent its own people". "For example, the people of Egypt had to see the leader of their country commit the worst and most hideous crimes for Israel. If Hosni Mubarak had not cooperated with Israel in the case of the siege on Gaza, Israel could not have pressured the people of Gaza like that. Israel could not have committed those crimes without his help. Similar things happened in other countries as well. For example, Gadhafi showed an anti- western attitude during the first few years of his rule, but he has rendered great services to the west during the recent years. The people of Libya saw that a simple threat was enough to make Gadhafi load all the nuclear facilities of his country onto a ship and tell westerners to take them away. The Libyan people saw this happening, which filled their hearts with sorrow and hurt their pride. " The leader of the Islamic revolution further speaks of the popular uprisings of Muslim nations against Western- backed puppet regimes and goes on to clarify Iran's stance towards the uprisings: "What you did in Egypt, what you did in Tunisia, what you did in Libya, what you are doing in Yemen, what you are doing in Bahrain - and strong motivation has built up in other countries to do the same -

is part of a battle against this dangerous and harmful

dictatorship that has been pressuring humanity for two and Islamic Conference centuries. And "The position of the Islamic Republic on "Proceedings of the First International the regional issues is clear. We seek to defend nations and

their rights. We support Muslim nations and oppressed awakening nations in different parts of the world. We are opposed to on universities professors bullies, arrogant powers, dictators, evil individuals,

hegemonic powers and plunders, no matter where they are. "Selected Papers This is the position of the Iranian nation and the position of the Islamic system." B) Creating religious and revolutionary discourse The second dimension of the three-faceted model of the present paper is discourse-making with a religious and

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revolutionary approach. There are various definitions of the word discourse in different branches of science such as Social Science, Political Science, Philosophy, etc. However, in this paper, we speak of discourse as the meaning intended by Imam Khamenei. He believes: " A discourse is something that becomes public knowledge in a particular era and a particular society." [49] In fact, " the discourse of a society is like air; everybody inhales it, whether they know or not, whether they like it or not." [50] " When a discourse atmosphere is created, everybody thinks within the atmosphere, every takes a position in the atmosphere, everybody works in the atmosphere". [51] "This discourse-making should go on." [52]. After studying the remarks and views of the leader of Iran's Islamic Revolution Imam Khamenei, we identified these seven main aspect.

Dimens Code Code Features ions Stressing the religious and Islamic 21

- nature of movements Stressing the popular nature of the 22 movements Anti-domination and anti-arrogance 23 nature of the movements Opposition to opposite schools and 24

discourses (materialistic and human] 2 Awakening of the region, the continuation of the discourse of 25

making Imam Khomeini and the Islamic

"Selected Papers "Selected rst International International rst Revolution Emphasizing on the discourse of

26 resistance and opposition to on universities professors professors universities on

awakening compromise Rebuilding and strengthening the

Religious and Revolutionary Discourse and Revolutionary Religious 27 ideology of opposition to the Zionist

regime

"Proceedings of the Fi the of "Proceedings

Conference Conference and Islamic Islamic and

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1) Stressing the religious and Islamic nature of movements "What has recently happened in the region---the developments in Egypt, Tunisia, Libya, Bahrain---are very important events. A fundamental development is taking place in the Arabic-Islamic region. This is the sign of the Islamic Ummah's awakening. " "Today, thanks to the blessing of Islam, nations have awakened. This awakening can be visibly seen in the Muslim world." "No one can doubt this…this is a reality….even the Western countries and the arrogant of the world are admitting to this". These developments have two features: one is the popular presence and the other is the religious orientation of the movements…that is, there are Friday prayers, mass prayers, the name of God, religious scholars, religious preachers and the founders of the new religious thought in some countries". In fact "this movement, is that of the nations; the movement of the Islamic Ummah; the movement carries the slogan of Islam; movements is towards Islamic goals." Fortunately, the Islamic discourse, the discourse of following the Islamic teachings and rules and the Islamic

Sharia is today the dominant discourse at the regional

level The Islamic world, after a period of long and and Islamic Conference damaging sleepiness and limpness that eventually led to "Proceedings of the First International the political and cultural domination of foreigners and

caused its natural and human resources to serve the growth awakening and power and domination of its enemies, has now on universities professors awakened and is gradually standing up to the plunderers

and aggressors. The breeze of Islamic Awakening is "Selected Papers blowing throughout the Muslim world and Islam's entry to the realm of action is now a serious demand".

Stressing the popular nature of the movements

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People's failure to participate in power and political structure and their being deprived of the right to determine their fate finally resulted in the shaping of a main pillar of such revolutions, that is popular presence. In other words, "The popularity of these revolutions is the most important factor in shaping their identity. I believe that the most important feature of the uprisings is the real and public presence of people in the realm of action and the scene of struggle and jihad, not just with their hearts and will and faith, but with their bodies…In such revolutions, the principles and values and objectives are not written in the pre-drawn manifestos of groups and parties but are written in the minds and hearts and wills of people from all walks of life who are present on the stage and are expressed and recorded in the form of slogans and their behaviors". In fact, "people's presence with their bodies" is one of the two features of these movements and developments. Ayatollah Khamenei also rejected all other factors claimed by the big powers and some intellectuals, saying: "I can tell you clearly that with God's grace a new movement has begun in the region. This movement is the movement of nations". " In Egypt and Tunisia it was the people who entered the arena, otherwise intellectuals and those who live in ivory towers were always there and they were talking all along. They often called on the people to protest, but nobody would listen to them. This time it was the people who entered the arena with a religious

orientation."

"Selected Papers "Selected rst International International rst Anti-domination and anti-arrogance nature of the movements

on universities professors professors universities on There are many verses and hadiths that say paving the awakening way for the domination of foreigners over the Muslims

including political, economic, cultural and military "Proceedings of the Fi the of "Proceedings

Conference Conference domination is forbidden and inadmissible. The rule and Islamic Islamic and "denying [unbelievers] a way [over believers]" is a key

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Islamic rule and it's a duty to observe it to protect the honor and dignity of Muslims and reject the domination of foreigners. The holy Quran says: "And never will Allah grant to the unbelievers a way (to triumphs) over the believers."Unfortunately, the domination of Western states particularly the US over the political and security order of the Islamic nations in the Middle East and North Africa is a common point that clearly applies to all of them and the situation made the people of the region oppose it. The leader of the Islamic Revolution further goes on to explain anti-arrogance sentiment: "We believe that the movements we witness today in some Muslim countries is a reaction of nations to long humiliation f them by arrogant powers…These movements in the first place are targeting the domination of the arrogant powers over the region. What has humiliated the nations is the domination of the arrogant powers and their plots and interference in the region…. nations must get rid of the meddling by the global arrogance and be liberated. This is the only solution to the problems of the region. Imam Khamenei then goes on to tell why arrogant powers oppose the Islamic Awakening of nations: "The second reality is that the

number one enemy of this Islamic Awakening and

orientation and this freedom-seeking movement are and Islamic Conference arrogant powers. The reason is clear: that's because Islam "Proceedings of the First International is opposed to domination and the dependence of Muslim

nations on foreign powers and is opposed to scientific and awakening practical backwardness that they imposed on Islamic on universities professors nations for so many years. These movements are the

opposite of colonialist and arrogant policies…Islamic "Selected Papers Awakening is exactly the opposite point of their demand". Opposition to opposite schools and discourses (materialistic and human] The comments and views of Imam Khamenei are replete with expressions and statements that are critical of

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all materialistic and atheistic ideas and discourses. His eminence believs that human prosperity is based on his following the divine school and the dear Islam and introduces Islamic Awakening as the real discourse. What follows are some of Imam Khamenei's remarks: Leaving behind materialistic schools: "Today the world is seeking for a way out from behind the heavy impositions of the materialistic civilization". and "Humanity has left behind materialistic ideologies and schools. Today, neither Marxism nor Western Liberal Democracy is attractive and nor secular nationalists". Western Liberalism and communism and socialism and other systems have all failed their tests and have proved their incompetence. Today, the most attractive for the Muslim Ummah is Islam, the Quran and the school of revelation, just as God the Almighty has promised that the divine school and revelation and the dear Islam can lead humanity to salvation and prosperity. Islamic Awakening in lieu of Arab Spring: "Following the recent developments, some people called them colorful revolutions and others intelligently described it as Arab Spring, that is, the eruption of Pan Arabism and Arab nationalism; others like Iran dubbed the developments as Islamic Awakening. All these three names have been judged by those involved in politics and today few people doubt that it's an Islamic Awakening movement. "

Islam of spirituality, rationality and justice in lieu

"Selected Papers "Selected rst International International rst of liberal and fanatic Islam: "The Islam, whose awakening the Muslim world is feeling today, is Islam of

on universities professors professors universities on thought and deep-thinking and is a new word…neither awakening fanatic Islam nor blind Islam and Islam devoid of any

freedom of thought. Our Islam is Islam of spirituality, "Proceedings of the Fi the of "Proceedings

Conference Conference rationality and justice. We will not become content with and Islamic Islamic and the name of Islam and to have liberal Islam (like what is in

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Turkey today and is supported by the Zionism and arrogance) so that they would propagate Western values and American values and use their methods and even read Nodbah prayer, too. Nor do we believe in the Taliban- style Islam (as the ideology promotes religious terrorism and the experience of Afghanistan and Iraq and Saudi Arabia shows that it's not been successful) "We have opted for our straight path from among these two versions of Islam." Opposing ethnic thoughts: The symbol of Islamic Awakening are not hose who confront with the entire world—even the faithful and Muslims—while they are frowning; those who excommunicate some people; attack some on ethnic grounds and assault others for no good reason. The very existence of such currents is really suspicious." Considering the foregoing discussions, in the views of Imam Khamenei, resistance against imposed models is a must for maintaining the tide of ISLAMIC Awakening: "Do not allow secular or western liberal or extremist nationalist or leftist Marxist models to be imposed on you."

2) Awakening of the region, the continuation of the

discourse of Imam Khomeini and the Islamic and Islamic Conference Revolution "Proceedings of the First International The victory of Iran's Islamic Revolution under the

leadership of Imam Khomeini, a cultivated descendent of awakening the holy Prophet Muhammad [Peace Be Upon Him] on universities professors played a key role in the Islamic Awakening in the whole

world most particularly in the regional countries. [80] "Selected Papers Since three decades ago and after the establishment of the Islamic Republic, the strong tide began to rise. Our great Ummah has moved forward continuously and conquered many bunkers after removing obstacles in their way. [81]

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Today's events in North Africa, Egypt, Tunisia, some other countries, have a different meaning for us the Iranian people. It has a special meaning. This the same phenomenon called the coming about of the Islamic Awakening on the occasion of the great Islamic Revolution of the Iranian nation. The same thing that has been expressed in the form of slogans in the Islamic Republic is unfolding in the daily lives of people in those countries. Therefore, undoubtedly, one of the factors conducive to the events was modeling on the Islamic Revolution and its discourse. The modeling produced a discourse that is called the discourse of Islamic identity and Islamic honor. On this basis, the Islamic Republic is bearing the flag of the awakening of the Muslim nations. The Islamic Republic invites nations and governments to unite and to restore their honor and it's urging governments and nations to appreciate their honor and dignity under the banner of Islam. The Iranian nation set itself as a model for the whole world and, by putting forth a series of novel concepts and thoughts for the Muslims and with a deep and lasting impact, managed to attract the attention of Muslim nations and spark the wave of Islamic Awakening in the Muslim countries A key question is: what are the features and main lines of the Islamic Revolution of Iran and Imam Khomeini's discourse? Imam Khamenei sees the following as pivotal

in this regard:

"Selected Papers "Selected rst International International rst 1-It toppled the anti-Islam regime and installed an Islamic government in its place

on universities professors professors universities on 2-It toppled the despotic regime and installed a awakening democratic government in its place

3-It put an end to dependence and brought "Proceedings of the Fi the of "Proceedings

Conference Conference independence for our nation

and Islamic Islamic and

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4-It put an end to the suffocating repression in Iran and brought freedom for our nation 5-It put an end to the historic humiliation of our nation and brought it honor and dignity 6-The revolution ended the low confidence and self- esteem of our nation and gave it self-esteem and high confidence 7-The revolution turned us into a politically aware nation 8-Muslims around the world felt their identity and esteem 9-Muslims have found identity, prestige and esteem 10-The signs of Islamic Awakening would appear in the east and west of the Muslim world 11-The Palestinian people were invigorated after decades 12-It revived the morale of the Arab youth whose governments had been defeated in three wars by the Zionist regime 13-Victory of Islamists 14-Fundamental change in the Middle East After deliberating on the developments of the Middle East

and North Africa, one can clearly see the foregoing features

in the movements and this shows the deep inspiration they and Islamic Conference have drawn from the Islamic Republic of Iran. "Proceedings of the First International Emphasizing on the discourse of resistance and

opposition to compromise awakening With regard to the Palestinian issue and the Zionist on universities professors regime, the concept and key word of resistance and

compromising has been widely used among the scholars in "Selected Papers the region of the Middle East. The leader of Iran's Islamic Revolution has also always emphasized the need for continuing resistance against the Zionist regime and opposition to the deviant current of compromising. The following remarks have been made in light of the issue.

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Resistance attracted global support: "I need to say that one of the main reasons behind this widespread global support is the courageous resistance of the Palestinian people. " In fact, resistance will help win the hearts of people and it's a great reserve that should be preserved." Imam Khamnenei said that the al-Aqsa intifada [as a [practical example of resistance that] managed to bring the Muslim nations to the scene outside Palestine ; this is an unprecedented event that ' a nation without arms, without resources are standing up to one of the most heavily armed armies of the region while they are being slaughtered unconditionally and are under different economic, political and mental pressures. Resistance a model of victory and compromise a model of defeat: The leader of Iran's Islamic revolution Imam Khamenei further relates previous experiences about resistance and compromise: "The model of resistance and struggle is before us; this means one can achieve victory through resistance and struggle and off course after suffering losses. Meanwhile, The model of defeat is also before us and that's pinning hope on reconciliatory methods and begging for peace, the outcome of which we have seen". In fact, "this intifada is a popular uprising that has given hope for any reconciliatory methods and they have realized that victory will be achieved only through resistance". His eminence has always warned of the infiltration of

comprising elements into the body of the resistance and

"Selected Papers "Selected rst International International rst has made emphasis on maintaining the spirit of resistance. "We should always be careful so that no comprising

on universities professors professors universities on elements infiltrate the body of the resistance because it awakening causes a gradual disease. His Eminence said that Yasser

Arafat lost popularity among the regional nations because "Proceedings of the Fi the of "Proceedings

Conference Conference he abandoned the path of resistance. "Resistance prepares

and Islamic Islamic and

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the way for attracting the hearts of the people and it is a great asset that should be preserved."

3) Rebuilding and strengthening the ideology of opposition to the Zionist regime One of the main issues that is outstanding in the literature and discourse of Imam Khamenei is his emphasis on a deep ideological opposition to the evil existence of the Zionist regime. "Today, the fake Zionist regime is like a cancerous tumor in this region and has made it sick. The existence of this cancerous tumor is the root cause of wars and divisions and also wrong policies in the region." His eminence has described the Zionist regime as the cursed tree of Zionism, which "the enemy is seeking to keep it in the home of Muslims and to take the lives in this strategic region in its hands by stabilizing the regime and to rid itself of the worries caused by Islamic uprisings in the Middle East and North Africa." "The global arrogance has focused all its efforts on keeping this cancerous tumor in the region. To keep the regime in the region and protect their bases here, they will spare no efforts." "Arrogant

powers openly say that they are opposed to Islamic

Awakening and that they want to crush it. They openly say and Islamic Conference that they plan to change the map of the Middle East. This "Proceedings of the First International means that they want to make the oppressive Zionists, who

are pawns of the global arrogance, the master of the region awakening so that there would be no nation or power that is not on universities professors controlled by the Zionist exploitation."

Imam Khamenei underlines that "the enemies of Islam "Selected Papers want to make up for all their past defeats from Muslims thanks to Islamic Awakening and take revenge on them . Therefore, "the Muslim Ummah should stand up against such plots". . His eminence also predicts that "when nations awaken, they will not tolerate the situation."

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C) Indigenous leadership of developments If the current developments in our region are not directed in a rational manner and based on the indigenous culture and regional demands, its outcome may inflict losses on the Islamic nations and governments. The presence and influence of regional and extra-regional powers and their efforts to influence the popular movements and to hijack them so they would serve their own interests has caused the Islamic Republic of Iran to underline the need for the leadership of the developments based on the views and potentials of the region's Muslim nations. After studying the remarks and views of the leader of Iran's Islamic Revolution Imam Khamenei, we identified the following aspects.

Code Dimensions Code Features 31 Stressing unity and increasing internal solidity 32 Stabalization and management based on regional cooperation 33 Using the great potentials of the Muslim world Indigenous 34 Fighting the Zionist regime and 3 leadership of supporting Palestine developments 35 Activating scholars, intellectuals, elite, etc. 36 Using experiences and preventing the re-domination of colonialists 37 Prudence, vigilance and avoiding

pride and negligence

"Selected Papers "Selected rst International International rst 1) Stressing unity and increasing internal solidity

on universities professors professors universities on Today, the movement is toward honor and the awakening awakening of Muslims and the enemies will certainly lay

ambushes in the way so we should be careful. I want to "Proceedings of the Fi the of "Proceedings

Conference Conference remind you of one of these dangers: that is division among and Islamic Islamic and

Muslims, division among ethnic groups and Islamic sects and division among Muslims. [106] The hasty efforts of

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the enemy to sow divisions among different Islamic sects and stimulate ethnic prejudices, pitting Shias against Sunnis and vice versa and sow seeds of sedition among Muslim governments and efforts to deepen differences and turn them into hostility and insolvable hostility; all these are desperate reaction to the determined steps of the Muslim Ummah towards awakening and honor and freedom. Today, the Americans are using the experience of the British to sow sectarian divisions between Shias and Sunnis. The British are adept in sowing sedition among groups. Muslim nations must understand this great assault by the global arrogance aimed at sowing divisions among Muslims. "We should understand that today the arrogance' policy is to separate Shias from non-Shias and pitting Muslims against Muslims and creating divisions among them. The dirty hands of Zionist the global arrogance is certainly behind the massacres and the bombings at the Shia mourning places and the mass prayers and Friday prayers. These are not the work of Muslims. The leader of the Islamic revolution of Iran Imam Khamenei stresses that despite many common points

among Muslims like the same monotheism, the same

prophethood, the same resurrection, the same Quran and and Islamic Conference the same many Islamic Sharia rules; despite all these, the "Proceedings of the First International enemy is focusing on the points of difference and is filling

hearts with hatred to one another" . "We should not allow awakening the enmy reach this goal". as "our unity and solidarity is on universities professors being targeted by them."

Our Quran invites us to unity. The Quran has warned us "Selected Papers that if we lose our unity and solidarity, we will lose our identity and prestige and power. Today, unfortunately, this mess is seen in the Muslim world. We should understand that "the prosperity of Muslims is dependent on them uniting with one another around the pivot of Islam."

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Do's and donot's regarding unity and solidarity -they should understand the plot of enemy and avoid help it in carrying out the plot -we should help converge Shias and Sunnis and contain sectarian differences. -protecting Islamic Awakening -we should make the hearts of the Muslim Ummah closer to one another -we should reveal the public opinion of Muslims the goal of the enemy to sow ethno-sectarian division among Muslims -Muslim should be vigilant and remain vigilant -they should not be deceived by the enemy and its deceptive propaganda -we should not allow ethnic and sectarian differences to cause divisions -we should not allow those who do not know Islam and its sworn enemies to speak nonsense about halal and haram of God and the interpretation of the Quran and to read Islam and Quran as they like in opposition to the message of Islam's message -we should all be awake; Sunnis should be awake; Shias should be awake; religious scholars should be awake; academic elite should be awake; people from all walks of life should be awake.

2) Stabilization and management based on regional

cooperation

"Selected Papers "Selected rst International International rst The Islamic Republic of Iran has always been peaceful in the international arena and in its interactions with other

on universities professors professors universities on nations so that Iran has never initiated a war of expansionism awakening but has always condemned wars. Therefore, the main pillar

of iran's foreign policy is regional and international peace "Proceedings of the Fi the of "Proceedings

Conference Conference and stability. The behavior and conduct of the Islamic and Islamic Islamic and Republic of iran over the past few years with regard ti

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regional crises and developments like those in Afghanistan and Iraq as well as with regard to the Islamic Awakening in the Middle East and North Africa are good examples of Iran's willingness to maintain stability in the region. Cooperation and non-interference in the internal affairs of other countries is necessary for regional stability. Imam Khomeini says: "The Islamic government wants good ties with all nations and governments and a decent relationship." The leader of Iran's Islamic Revolution Imam Khamenei has also described protection of the country's independence as a public duty. "Today, all Muslim nations and governments can take the initiative and begin a great project: helping the Palestinian people; supporting the vigilant Iraqi nation; protecting the stability and independence of Lebanon and Syria and other regional countries is a public duty." His eminence also said during a meeting with the Turkish prime minister Recep Tayyip Erdogan that bilateral cooperation will serve the interests of the two nations: "The Islamic Republic of Iran is seriously interested in expanding cooperation with Turkey and whenevr the two countries have been with each other, this coperaiton has benefited bopth countries and also the

Muslim world."

and Islamic Conference 3) Using the great potential of the Muslim world "Proceedings of the First International One of the features of the management of regional

developments is the timely and optimal use of the capacity awakening and great potential of the Muslim world in order to on universities professors strengthen Muslim nations and to foil infiltration and

bullying by arrogant powers. The Muslim world has huge "Selected Papers potentials. The following are a few of the potential and strengths of the Muslim countries that, as Imam Khamenei believes, tempt arrogant powers. -nearly one and a half billion people in the world are Muslims

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-their housing is one of the most precious lands on earth so that it is home to a huge portion of the strategic places of the world in terms of economic importance, resources, strategic importance and social situation. -these countries sit on very huge and precious natural resources like oil and gas and many other recourses of the world are situated in the Islamic countries. -great cultural heritage (the Middle East is the birthplace of the three great religions of Islam, Christianity and Judaism and it's home to the most scared Islamic sites like Mecca and Masjid al-Sharif in al-Quds). -efficient and talented human workforce -a huge market for Western products -Muslims control the crossroads of he three continents of Asia, Africa and Europe In a meeting with the participants in the International Conference on Supporting Palestine's Islamic revolution, Imam Khamenei, enumerated some of the capacities of the Muslim world and addressed the world Muslims: "You make up for one fourth of the world population; Muslims wield the key levers of power. Today they world needs your oil. Today the world needs your strategic region. Why should the US be able to impose anything on you? Do not tolerate this. Do not accept this. These are not slogans. These are realities showing that if we make efforts and be honest with this great divine and human duty, it is capable of coming true.

"Selected Papers "Selected rst International International rst 4) Fighting the Zionist regime and supporting the Palestinian people

on universities professors professors universities on Today, unlike 30 years ago, the Zionist regime is no awakening longer an invincible monster…today the Palestinian

people are a hero of resistance…the Lebanese people "Proceedings of the Fi the of "Proceedings

Conference Conference alone defeats the fake grandeur of the Zionist regime and and Islamic Islamic and wins the 33-day war. 2/8/1389.

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Our nation pursues the world affairs with keen interest….one example is the mass marches marking the International Quds Day. This is a blessing of the Islamic Awakening and this is the same path that our great Imam - --May God Bless Him--- showed us and we will continue on this path. Today, the Muslim world has become much more sensitive to the issue of Palestine. The reason is that the Muslim world has awakened. If this awakening had existed in 1948 when Palestine was usurped and given to the Zionists, the realities would have been different today and this bitter incident would not have happened and this deep wound would not have been inflicted on the body pf the Islamic Ummah. 10/7/1387 The Zionists felt that the establishment of the Islamic system had given a new spirit to the resistance of the oppressed Palestinian people. They accuse the Islamic republic of giving arms to the Palestinian people. All such claims are lies. It's the Palestinian people themselves who have risen up. 22/3/1382 Currently, the Palestinian people are playing a great role in opening this path and we all should help the

oppressed and brave and vigilant people of Palestine.

Other nations can also play their part by helping the heroic and Islamic Conference Palestinian people. 29/10/1379 "Proceedings of the First International The usurpers of Palestine should avoid constantly

implicating others in the issue by saying the Islamic awakening republic of Iran is provoking. There is no need for on universities professors provocation. Today, thanks to the Islamic Awakening, if

you go to any Muslim country, you will see that their "Selected Papers hearts are beating for the Palestinian people. 5/2/1375. What is a panacea to the Zionists is this Islamic Awakening. That's all. What can liberate Palestine is the awakening of the Muslim nations and Islamic Awakening. 14/3/1374

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The main lines of fighting are as follows: A-imprisoning the usurper Zionist regime within the borders of occupied Palestine and suffocating it economically and politically and cutting all its ties with the surrounding countries B-Helping maintain the resistance and struggle of the Palestinian people within their borders and giving them any assistance they need until final victory (remarks during the International Conference on Supporting the Palestinian Intifada-4/2/1380 Today, the main pivot of this movement is the issue of Palestine. (remarks during the International Conference on Supporting the Palestinian Intifada-4/2/1380 Now, the arrogant powers and the wicked Zionists are furious with the Iranian nation for keeping alive the memory of Palestine, further adding: "The enemy has tried throughout the years to undermine the Quds Day ceremonies, but this year the esteemed Iranian nation will once again commemorate this day by holding rallies in Tehran and other parts of the country. And following the Iranian nation, many Muslims throughout the world will again revive the memory of Quds. 20/6/1388) In a meeting with Turkish prime minister Recep Tayyip Erdogan, Imam Khamenei said that Iran supports Syrian because it is part of the resistance front against the Zionist regime and that the Islamic Republic is strongly opposed to all kinds of foreign interference in the internal affairs of

Syria.

"Selected Papers "Selected rst International International rst ―Whenever we are involved, we explicitly declare it. We were involved in the anti-Israel events, which resulted

on universities professors professors universities on in victories in the 33-day and 22-day wars. And from now awakening on, wherever a nation or a group fights and confronts the

Zionist regime, we will support and help it, and we are not "Proceedings of the Fi the of "Proceedings

Conference Conference at all afraid of saying this.‖ and Islamic Islamic and

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5) Activating preachers (Ulema, intellectuals, elite, etc.) The other key topic in the management of the regional developments is the utmost use of the power of leadership and influence of ulema, elite and intellectuals and son in leading the popular movements in the right direction. Imam Khamenei says: "This awakening must be led to the right direction. Ulema and intellectuals and scholars of the Muslim worlds are responsible for this. They should help extend the awakening to the rulers of the Muslim countries. Elsewhere, his eminence, says: "Religious scholars and political elite have a heavy task". Imam Khamenei goes on to say: "Today, people in these countries need instructions from the elite whether poltical or scientific or academic or religious. Their task is very heavy". The task of political, religious and cultural elite as well as national figures amd youth and academics is heavier than other people's. Unity among the followers of different Islamic sects must be the most important motto of these elite. Scientific refreshment, political refreshment, cultural endeavor and mobilizing all forces in the main ranks should be the top item on their agendas. They should make the liberation slogan of Islam best heard by the people

from all walks of life. They should properly clarify the

Islamic identity of Muslim nations. " and Islamic Conference Intellectuals, scholars and political figures of the "Proceedings of the First International Muslim world must strengthen the movement of Islamic

Awakening. They should not allow the global arrogance to awakening hijack the popular movements and rob them of their on universities professors uprising using its various tools. They should take care.

They should lead people to the loftiest goals which are "Selected Papers precious for any nation. We hope that scholars, intellectuals, writers, poets and artists of Muslim nations, given their duty, will cut the hands of arrogant powers from the Muslim nations through their perseverance and awakening and awareness

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and that God the Almighty will restore the honor and greatness He has ordained to the Muslim societies.

6) Using experiences and preventing the re-domination of colonialists As we said before, colonialist states and the most wicked one, Britain, have always imposed their domination over the Muslim nations during the past centuries and today the US has replaced these evil colonialist with new methods. "There is no doubt that deep social changes always depends on historical background and civilization [of a nation] and is the outcome of the accumulation of knowledge and experiences." Last century, that is the 13th lunar century, was one of fury and shouts on part of Muslims. From the early years of the century when Mirzaye Shirazi, the great Islamic marja, issued that decisive fatwa in dealing with the British company and brought the entire nation out until the constitutionalism event in Iran all through Islamic movements in India and the Islamic Awakening movement in the Muslim world---in the Middle east and North Africa---and comments made by great figures like Seyyed Jamaleddin Assadabadi and others, the century was one of shouts and one of struggle. And the next century is one of experience. This century in which we are living is one of experience. The 14th lunar century was the century of shouting and awakening and declaration and the 14th century from the beginning to the end is the century of experience and practice".Nevertheless, today, "the experience of the colonialism and neo-colonialism is before us Muslims. We should draw lessons from today, which coincides with the

era of post-neo-colonialism, so that the enemy would not be

"Selected Papers "Selected rst International International rst able to dominate our destiny for a long time against". The Supreme Leader of the Islamic Revolution

reiterated that after the inevitable fall of its pawns, the on universities professors professors universities on

awakening west tries to continue its hegemony by preserving the essence of the system and the main levers. His Eminence

added that the scenario might come in the form of putting

"Proceedings of the Fi the of "Proceedings Conference Conference

and Islamic Islamic and forward models of government and constitutions and

enticing Islamic countries into the trap of cultural, political

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and economic dependence on the west. "This would mean restoring the hegemony of the west, re-establishing renovated western and foreign models of revolutionary principles and finally taking control of the situation." His Eminence said that the arrogant powers use methods such as promoting uproar, terrorism and war among followers of different religions, ethnicities, parties or neighboring countries. He added that the arrogant powers also impose sanctions, freeze assets of nations and wage a all-out propaganda wars to achieve their goals. He reiterated: "Never trust America, NATO and criminal regimes such as England, France and Italy that divided up our country among themselves and plundered it for a long time. Be suspicious of them and do not believe their smiles. Behinds these smiles and promises, they are hiding plots and treachery."

7) Prudence, vigilance and avoiding pride and negligence Through the struggle of Muslims since the early years of the Islamic era to day, failure to watch the enemy and becoming proud of one's victory has always been a challenge to Muslims and has been a weakness on their

part. This is while the holy Quran says: "And to thy Lord

turn all thy attention." So that victories would not make and Islamic Conference us proud: "When comes the help of Allah and victory. And "Proceedings of the First International thou dost see the people enter Allah's religion in crowds,

celebrate the praises of thy Lord and pray for His awakening forgiveness: for He is oft-returning [in Grace and Mercy." on universities professors The leader of the Islamic Revolution Imam Khamenei has

always described pride, negligence and inattention as a danger "Selected Papers for the Islamic front and has called for vigilance among Muslims: "These events should keep us awake. We should not nap. We should not sleep. Let's not fall asleep. If I am outlining these events, if the increasing power of the Islamic front and the Islamic system made us too confident and

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inattentive and caused us to nap and made us proud, this would be a danger. We should always be vigilant and watchful. " "Islamic nations should remain awake and should not underestimate the enemy and its plots and movements. They should maintain their vigilance and alertness." The leader of the Islamic Revolution has also recommended Muslim nations: There are dangers; but there are also ways to make ourselves immune to them; seeing a danger should not scare nations. Let the enemies be scared of you. You should know that "feeble indeed is the cunning of Satan." The movement of nations becomes immune when their efforts is accompanied with trust in God the Almighty: "Allah is Full of Strength, Exalted in Might (and able to enforce His Will)."

Conclusion Following the outbreak of the popular uprisings in many countries of the strategic region of West Asia [MiddleEast] and North Africa, considerable developments took place in the real of concepts and literature of the international and regional studies. These developments that happened in the nations near Iran left an impression on decision-makings in our country. The field of foreign policy has been active in this regard. From the viewpoint of the leader of the Islamic Revolution, the developments of the revolution have been Islamic and religious in nature and his eminence has described it as Islamic Awakening and has outlined the

movement's features within the framework of the Islamic

"Selected Papers "Selected rst International International rst Awakening discourse. The following three-faceted reflects his eminence's views particularly in respect of foreign policy

on universities professors professors universities on of the Islamic Republic of Iran and the nature of the regional awakening developments with regard to neighboring nations, big

powers, etc. "Proceedings of the Fi the of "Proceedings

Conference Conference and Islamic Islamic and

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Proposals 1) Given the fact that the present paper is not capable of fully explaining all aspects of the topic, it seems that each of the three dimensions of the thoughts of the leader of Iran's Islamic Revolution with regard to foreign policy can be outlined in the form of books. 2) Forming a committee or action group in the organizations and ministries involved in the foreign policy issues of Iran in order to outline the operational models of the views of Imam Khamenei for regulating our relations with other nations 3) Mobilizing all university professors of Iran as a scientific and value-oriented group that would be influential in the scientific seminars can complete this topic and give it to the relevant organizations in the form of a book along with operational models.

References: 1-Assadi, Nasser, Doctrine of the leader of Iran's Islamic Revolution www.bultnanews.com 2- The leader of Iran's Islamic Revolution says: Of course I insist on calling the region West Asia, and not the

Middle East. The expressions the Far East, the Near East

and the Middle East are not correct. Far from where? and Islamic Conference From Europe? Near where? Europe. Does it mean that "Proceedings of the First International Europe is the center of the world? Wherever that is far

from Europe is Far East; wherever is near Europe is Near awakening East and the point in the middle is Middle East. This is a on universities professors definition of the Europeans themselves. No. We do not

accept this. Asia is a continent. It has its own east and west "Selected Papers and middle region. We are in western Asia. Therefore, our region is West Asia, and not the Middle East. 3- The leader of Iran's Islamic Revolution 1390/1/1 4-The leader of Iran's Islamic Revolution 1383/5/25 5-The leader of Iran's Islamic Revolution 1382/11/15

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6-Sufi Tabaraki, Taghi, Islamic Awakening Doctrine 7-Imam Khomeini, Ruhollah, Powers of Jurisprudent, 1365 8-Remarks of the leader of Iran's Islamic Revolution at the Islamic Awakening Conference 1390/6/26 9-Moghtader, Housahng pp. 131-132 10-Political Dictionary, Dariush Ashouri, 1354 11-Khoshvaght, Mohammadhossein, p. 145, 1375 12-Hatamirad, Mansour, p. 154, 1385 13-The leader of Iran's Islamic Revolution 1381/11/7 14-The leader of Iran's Islamic Revolution 1376/9/18 15-The leader of Iran's Islamic Revolution 1369/5/1 16-The leader of Iran's Islamic Revolution 1379/8/4 17-The leader of Iran's Islamic Revolution 1390/1/8 18-The leader of Iran's Islamic Revolution 1385/7/21 19-The leader of Iran's Islamic Revolution 1370/3/26 20-The leader of Iran's Islamic Revolution 1389/11/19 21-The leader of Iran's Islamic Revolution 1383/8/6

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The positive and negative position of social networks in the Islamic Awakening

Maedeh Banayi1 Houssein Heidari2 Masoumeh Zoghipour3

Abstract Followed by the Islamic awakening, various sectors of society, including values and anti-values, will inevitably change. Being a mass media, internet has the power to influence people‘s attitudes. It seems that after the Islamic awakening, these two (the cultural space and the cyberspace of the society) have developed an interaction with each other. According to available statistics, among the growing number of Internet users, most of them were online in popular online social networks last year. Research reveals that in the last decades, one of the tools of the Western World to penetrate into the different layers of Islamic countries in order to make fundamental changes in the personal and social identity and the nature of Islamic societies, have been using the these social networks.

Therefore, in order to assess their cons and pros, this

article reviews the characteristics of social networks and and Islamic Conference explains why they are attractive and to what extent. It later "Proceedings of the First International discusses effective participation in the cyberspace,

especially the domain of social networks, in a manner that awakening is consistent with the Islamic awakening. on universities professors

Keywords "Selected Papers Role-playing, social networks, Islamic values, dangers of the Islamic awakening

1.Lecturer of the seminary and the University 2.BA degree in technology and Information 3. BA degree in technology and Information

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Introduction: With the advent of technology and mass media in families, social values of family have been affected (Slevin, 1380) although Kaznev believes that individual‘s tendencies do not change even when they turn to the media (Kaznev: 1372). Of these developments is an easy access to the Internet. Along its strengths, The Internet has also some weaknesses but it seems a strategic vision and planning can turn the weaknesses into the strengths .This is possible only if the goal is clearly defined andpositive and Islamic changes can be established based on correct information and entry to these areas.

Identity, dos and don’ts To clarify the issue, a short discussion expressed in terms of psychology seems to be necessary. In this view, people have generally three layers of personality and the third layer manifests itself as the ultimate cause of behavior in society, although before its formation, there are two other categories. In other words, in the first layer there are personal beliefs: the initial beliefs developed in a typically long process and hard to change.Yetaccording to the Islamic traditions these beliefs arecan developand change in three different ages: 7, 14 and 21. In the middle layer dos and Don'ts of person are defined. These norms have a direct correlation with the underlying

personality. It must be clearly stated that there is one do or

"Selected Papers "Selected rst International International rst don‘t behind any belief. In the third stage, these norms will form and manifest the personality.

on universities professors professors universities on For example it can be stated that one person believes inthe awakening Resurrection, then the Resurrection exists in his beliefand the

result of the belief is that they should follow God's "Proceedings of the Fi the of "Proceedings

Conference Conference commands and the outcome will be Hijab.

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Here we review the different dimensions of society. Four dimensions in each society can be seen: cultural, political, economic, and social. With changes in the political system of a society, changes in other systems, including social and cultural systems will be inevitable. Obviously, if the community moves toward an Islamic government, cultural and social part of it will experience Islamic change as well. The media are the pillars of the culture of community and one of them whose users are increasing in the world today, that is the Internet and cyberspace which has the greatest role in creating and changing the values of the various components of society including the family. Certainly after the Islamic Awakening, the virtual space of each community will move toward the values of this great transformation. But due to the characteristics defined in this space, access to different types of information is possible and also during the progress of the Islamic Awakening, western propaganda - more active than the past – promotes its intereststhroughall kinds of media, especially the Internet.

West and cultural programming for the Internet

Among the items the West pursues not only in Arabic

and Islamic countries, but in all countries is to eliminate and Islamic Conference the sense of national and religious identity of people. This "Proceedings of the First International happens in the first step throughthe weakening of family

foundation and later by eliminating their national identity awakening and then religious in order for people to become the on universities professors citizens a global country by their own will. Thus it seems

that in this period which the Arab countries are in the "Selected Papers status of a cultural revolution to study potential and actual possibilities of the spaceis more urgent than ever before. The program ―Techwomen‖ that wasput forth by the U.S. Secretary of State, Hillary Clinton in 2010 exactly at the very beginning of the Islamic Awakening movement is

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very suggestive in this regards. By virtue of the program some leading technology corporationsof the U.S. including Google, Facebook, Cisco, Microsoft, IBM, Yahoo, Hewlett-Packard Co., Kata Pullet Design, Basic consortium of Innovation and Science, and a consortium comprised of more than 20 such institutions as Lawrence Livermore National Laboratories, SRI International, Intelligent Technologies, Symantec, and SndyaaNational Laboratories were committed to involve. According to the Bureau of Educational and Cultural Affairs, it was aimed at a weekly training in the professional coaching based on the project with the management of technology companies and involving active women of the Middle East and NorthernAfrica as participants. The project‘s eligible persons were some25 to 42 years old women from Algeria, Egypt, Jordan, Lebanon, Morocco, West Bank and Gaza Strip. It should be noted that this initiative was implemented by the Institute of International Education in collaboration with Anita Borg Institute for Women. Apparently such cultural projects and programs are very attractive but they are aimed at debasing family foundation. One of the easiest and most cost effective methods used by Western scholars and statesmen is to undermine family foundation and merely requiresmanipulating women of thefamily, having simultaneously the critical role of a wife, mother as well ashandlerof economic and cultural issues in many households. Yet what isimportant is the development

of the youngsters in the family and society. When investing

"Selected Papers "Selected rst International International rst on young and aware Muslims does not work, this is the mother who canchange the methods of upbringing and

on universities professors professors universities on modeling forher children by neglecting the world changes awakening and how to attract them. Since mother and children trust

each other, a covert invasion is institutionalized "Proceedings of the Fi the of "Proceedings

Conference Conference unconsciously in the underlying layers of personality of and Islamic Islamic and individual household members.

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Because women are half of the population and also makers of the other half, it is necessary to explore their sentimental and rational traits. This is exactly what is going on now in the ad hoc research investments of the West and the U.S. The widespread use of cyberspace in family has made the research grow and false information of themunder the guiseof new and exciting upbringing practice through cyberspace undoubtedly offer a direct impact on the public opinion, and especially the target population -that is Muslim women. The development of the Islamic Awakening as well as dramatic involvement of women and of course their leading rolemake cyberspace mounta move to change minds. This virtual space whose main components are the social networks and blogs may act asa weapon that both sides can benefit from. Thesidewho wins the game and the soft war is the one offering the most popular and interesting ways to different age groups to feed its users. As mentioned earlier dimensions of any community are divided into four cultural, political, economic, social categories and mean while individual identity plays a crucial role in both the culture and society. Generally

speaking, identity is the relationship between the

individual and the social structure. The issue is critical and Islamic Conference because the concept of identity is strongly influenced by "Proceedings of the First International social, cultural, political and technological developments.

Place and space is the greatest factor that will shape the awakening identity .Then in the borderless and multicultural virtual on universities professors world as such, identity can become a complex issue. So

the technology needs to be available through cyberspace in "Selected Papers order to find a solution to fix individual, familial, national and religious identity. For the extent of religious belief and faith as well as commitment to morality and patriotism in the people and also respect for national identity is defined

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through identity. For these reasons,the woman's identity has an ad hocposition. Although social revolutions require cultural backgrounds, their emergence is of an instantaneous nature: with a little spark, a large population having the same goal consolidatesin one placeagainst a dominantregime in the society. The revolutionaries typically do not pay enough attention to the futureof the movement.The thirty-three years‘ experience of the Islamic Revolutionof Iransuggests that the West with the U.S. and the U.K. as leaders has been trying to exploit the future cultural sphere of the Islamic Iran even before its authorities due to the distance from the center of the events and challenges faced by the Revolution in all the areas as well as those nations‘ intrinsic opportunism. Meanwhile, some great scholars and think ersofIranwere assassinated at the beginning of the Revolution and some were engaged in the explained programs in the new culture‘s here of the country and its new structure and failed to look for ward to future planning. It is clear that, from the very beginning of theIslamic Awakening movementone mustthink aboutits future to have a significant and decisive presencein the effective virtualspace. Even one can say thatlong-termplanningfor the futureof thissphereisofgreat importance toensureits success.

Social networksandtheir usersinthe world For successful participation in the cyber space,

analyzing its environment and applicationsis critical. From

"Selected Papers "Selected rst International International rst the beginning, the actual data are needed to examine each factor. The following statistics are data which were

on universities professors professors universities on officially released at the end of 2011. awakening Internet users usually spend 22 percent of their online

time surfing social networks, 21 percent using search "Proceedings of the Fi the of "Proceedings

Conference Conference engines for obtaining information, 20 percent studying and and Islamic Islamic and reading through contents and materials, and 19 percent

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checking out their e-mails. Internet users have visited Google more than any other website. However, they have spent most of their time in Facebook. In discussing the issue of the spread and growth of social networks, especially Facebook, one should note that the ability of these media to attract the users belonging to the region of Asia has dramatically increased. Whereas the number of the American users is dropping day by day, the number of Asian and Oceanian users is significantly rising. According to official reports and statistics, this number has gone beyond 900 million users and will soon reach a record of one billion users. It is reported that 13 million users update their statuses at least once a day; 2.5 million users like various pages on a daily basis; 700 million pictures and images as well as 4 million video files are uploaded in the site every month. Moreover, every month, 15 million posts and materials including web links, news, blog posts, notes, etc. are shared; 2 million events are created; and 19 million working groups are active in this web site. Facebook users spend as much as 700 billion minutes in the site monthly. An average for each person equals to

15 hours and 33 minutes in every month. An interesting

point is that 300 thousand users help Facebook to translate and Islamic Conference its contents into 70 major languages of the world. "Proceedings of the First International Google Plus is another social networking service which

was developed by Google Company in order to confront awakening the uninterrupted proliferation and growth of Facebook. on universities professors There are 25 million registered users in this network. Due

to the support given to this service by Gmail, the network "Selected Papers has seen a greater rate of growth than other social networks. To put it another way, the website has reached the record of 10 million users in just 16 days, whereas it has taken 780 days for Twitter and 852 days for Facebook to reach the record of 10 million users. In May 2011, there

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was an average of 190 million tweets every day in Twitter. Similarly, since February 2011, 490 million users have signed up in the website YouTube (apart from the number of videos viewed in the site). Every month, 92 billion viewable pages are uploaded in this website. In a similar fashion, Flicker is a huge source of images, hosting about 5 billion picture files. Why is it this way? Certainly, if you spend some of your time in the virtual space, especially if you be a user of the social network Facebook, you would accept the obvious attraction of these services. The reason for this attraction lies in the fact that humans are social entities and need to have a sense of belonging. The networks similar to Facebook fulfill such social needs of humans by providing the means of communication among people. In this way, Facebook has been able to gather a large number of people in a friendly and easy space, collect their personal information, analyze them, raise controversial debates and discussions based on those information to engage different minds and thoughts, and direct them in a way that their interest are met. Indeed, the owners of this network impose their own ideologies on the users in an attractive and appealing way matching the inner identities of the users. The users‘ sense of freedom and lack of restrictions is a main reason for their presence in such space. The limitations imposed on the delivery and the use of services have always been a factor of failure for

new ideas in the world. However, Facebook has attracted

"Selected Papers "Selected rst International International rst and provided services for a large number of users by overcoming such limitations. No doubt Facebook has

on universities professors professors universities on utilized a significant number of tools developed in the awakening world of information technology. It also has made use of

other specific tools developed for its special purposes. "Proceedings of the Fi the of "Proceedings

Conference Conference This has created competitive advantages for Facebook in and Islamic Islamic and attracting large numbers of users in comparison to other

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competitors. It should be noted that the goal of all such websites and networks belonging to the West and America is to impose their dominant culture and ideology on the Muslim youth and women of the world. Along with that, they are also interested in money-making and profitability. Their remarkable earnings can be considered a great source of motivation for them to continue their jobs and to make use of creativity and innovation. In the following paragraphs, a list of the earnings of such companies is provided: Facebook: In 2006, the annual profit of this network was 52 million dollars. In 2007, there was a growth of 188% which equaled to 150 million dollars. In 2008, the rate of profit reached 280 million dollars. In 2009, it increased to 775 million dollars, and in 2010, it increased by about 158% to reach 2 million dollars. Twitter: According to a report of the public affairs of the Iranian Information Technology news agency, the company has gained 139.5 million dollars by advertising in the past year. It is expected that in 2014 their income will reach the record of one billion dollars, whereas it took six years for Facebook and five years for Google to reach

that record.

YouTube: In 2010, 3.5 percent of the advertisement and Islamic Conference income of Google was obtained through YouTube. The "Proceedings of the First International same year, it was forecast that the income of the website

would go beyond 1.3 billion dollars by 2011 and 2 billion awakening dollars by 2012 with a growth rate of 60 percent. on universities professors

Conclusions "Selected Papers Taking the above mentioned points into account, one can observe a soft and heavy invasion. To maintain and preserve the presence of Muslims and pioneers of the awakening movement, to declare the rightfulness of them, and to protect their uprising from the western and

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American plots and conspiracies, there should be patience a great thought along with planning and foresight. One can make use of up-to-date technologies which are prevalent throughout the world and are popular among people; these technologies can be developed to meet our needs. It is necessary to pay more attention to the future and prepare the ground for it rather than engage merely with present concerns. There is a very long way before us; we can make use of innovations to promote the movements, spread them more quickly and preserve them properly. We just need to know what we want and what should be done for achieving our goals. We should understand that science is the specific way for success in our religious struggles and spiritual uprisings. Muslim scientists need to familiarize themselves with the new tools and devices so that they can guide the educated women who are struggling in this sacred way. In this way, the movement can certainly succeed. The present woman of the movement is the future mother; the mother of children who are going to take part in the Islamic awakening and move in its path and direction.

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Guidelines One of the first duties of the thinkers of any uprising, especially the movement of Islamic awakening (due to the evident opposition and animosity of westerners and Americans with Islam), is to identify the factors which are essential for the maintenance and preservations of the uprising in the future. It is necessary to have plans for every stage of the uprising. The thinkers need to analyze the brief 2-year history of the movement in depth in order to develop and expand the current short term plans into the future long term programs. They should take into consideration the fact that one of the most prominent tools (virtual world) in today‘s struggles and wars needs specialized and in-depth analysis. Hence, they can understand the characteristics and specialties of the above mentioned technologies, such as the successful social networking system Facebook. This does not mean that the movement needs to present its information and programs by the means of those technologies. Indeed, such an understanding is necessary in order to localize those technologies and make adaptations to them in a way that they become compatible with the nation and its specific

characteristics. In this way, the movement can present its

materials through favorable media. Certainly, this is the and Islamic Conference key to success. Presenting the materials and information in "Proceedings of the First International this space is the most important principle. However, the

type and format of presenting the materials are equally awakening important. Indeed, we should prepare the users to receive on universities professors the intended materials. This is possible by paying attention

to the personal needs of the users. The second solution is "Selected Papers the creation of jobs and the possibility of money-making in this space. If the economic problems and financial concerns of the users be solved, they can become more active and supportive in the religious areas and play significant and dynamic roles in the maintenance and

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promotion of the awakening movement. In other words, there should be attempts to fulfill the social, religious and financial needs of the users. Furthermore, it is necessary to pay attention to education and cultural planning in any revolutionary movement. Education is an important factor regarding the spread and development of the struggle and achievement of the goals. In the meantime, an important point is the creation of religious atmosphere in the social networking systems. Since such social networking sites are essentially contrary to the religious spirit, especially Islam, we should analyze them from this perspective. Some important challenges on the way are listed below:  The addiction of the youth to the virtual space  The misuse of freedom of expression: There are currently some pages which are obviously and presumptuously attacking and insulting Islam  The lost of the virtual chastity: The presence of immoral and filthy images is indicative of this challenge  The misbehavior and the violation of privacy  The waste of time  The density of irrational and baseless ideas and views  The high influence of the modern media over the educated people It should be mentioned that we can confront Islamophobia and ignorance using the opportunities of the virtual space.

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Role of Social networks in Egyptian revolution

Sedigheh Hamidi Bayani

Today, technology and expansion of mass media has created a massive wave of change in communication and other cultural, social, political dimensions. On the other hand, Internet, among other functions and capabilities, raises the political awareness and involves people in the political interactions. Given the limitations of the urban public space for dialogue and conversation, cyberspace has become an arena for more interaction. The main feature of such a dynamic space is that it provides the people with better tools to demonstrate their political affiliation. Social network is regarded as one of best tools which have attracted a large audience. Virtual social networks are viewed as Web-based services in form of online services, platforms or websites in which users express their views and interests and share them with others. These networks have created a space where users can offset the real-life restrictions and they can also have an

opportunity for interaction, communication and conveying

and Islamic Conference their message. Spreading the wave of revolutions in the "Proceedings of the First International Middle East and paving the way for the Islamic awakening

can be regarded as one of the main political functions of awakening social networks over the last months. on universities professors The striking point in these developments is the role of

media and social networks, such as Twitter and Facebook in particular, in informing people and spreading the wave "Selected Papers of developments. Egypt is one of the most influential countries in the Middle East, and studying to the role of social networks in the recent developments of the country is essential.

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The current paper starts with a brief history of the Egyptian revolution. The general role of social networks in the social movements will be examined. Finally, the role of these networks in political developments in Egypt will be examined in more details. Given the limited period of time passed since the beginning of the uprisings in the region, there are obviously a small number of books and researches on the issue. Therefore, news agencies and internet resources have been used in order to access to valid information and facts about Egypt.The paper ends with a conclusion.

Egyptian revolution Egypt is located in North Africa and East Mediterranean. Most of the people in the country have a lower standard of living and increasing migration from villages to urban areas has raised the rate of unemployment in the cities. Having a population of 50 million people, Egypt is the most populous country in the Arab world. Arabic is the official language and 92 percent of the population are Sunni Muslims and the rest are Coptic Christians. Over the six thousands years of its history, Egypt has been invaded on many occasions by Persians, Greeks, Romans and Arabs. By the early sixteenth century, many of the Arab dynasties invaded Egypt including the Fatimids, the Mamluks and Ayubis. Egypt's long-standing occupation by the Ottomans

began in 1517. In the early nineteenth century, Egypt was

"Selected Papers "Selected rst International International rst briefly occupied by the French. The country was back in the hands of the Ottoman Turks in 1802. In 1882 Egypt

on universities professors professors universities on was occupied by English forces that left the country in awakening 1956 when the treaty expired.

Gamal Abdel Nasser took office in 1956 and Egypt "Proceedings of the Fi the of "Proceedings

Conference Conference attracted more attentions at the global level. During the and Islamic Islamic and Arab-Israeli Six-Day War in June 1967, the country

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suffered huge losses, representing a major defeat for Arab nationalism which led to a situation in which more people turned to Islam. After the death of Nasser, Anwar Sadat became the president and accepted that Peace Treaty with Israel. This provoked huge anger and led to his assassination by a group of Muslim militants called "al-Jihad". He was then succeeded by Muhammad Hosni Mubarak whose presidency also created more dissatisfaction among people. Many opposition leaders were arrested and accused of creating unrest. Meanwhile, Islamic fundamentalists continued their struggle to symbolize the Islamic laws leading to a new wave of arrests in mid-1985.

Islamic parties in Egypt can not constitute a single identity and they can be categorized into three different groups: 1- Al-Azhar which is the dominant Islamic faction representing the government. 2– The moderate Islamic factions represented by the Muslim Brotherhood. 3- The revolutionary wing including groups like

Islamic Jihad, and the Muslim Jamaah, Islam Jamaah, etc.

What happened since the assassination of Anwar Sadat and Islamic Conference in Egypt proves the fact that the third group of Islamist "Proceedings of the First International parties in Egypt plays the most important role in the

political developments. awakening Over 30 years of Mubarak's rule and even before that, on universities professors people in Egypt have suffered a massive wave of political

and economic oppression and social discrimination. "Selected Papers The country was a backyard for Israel and the United States during the Mubarak era and the natural gas was exported to Israel at a quarter of the market price. Due to these facts, millions of people get together in the January

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25, 2011 to eliminate the oppression and discrimination and to topple down the puppet ruler. Inspired by the Tunisian revolution, people revolted against torture, poverty, corruption and unemployment. They called for the abolition of emergency law, raising the minimum wage and most importantly the establishment of a popular system in the country. Egypt's nationwide protests occurred while more than 40% of the Egyptian people were earning less than $ 2 per day and according the latest statistics, the inflation rate is currently more than 13% in this country. Social gap in Egypt is higher than the international standards. However, returning to the Islamic civilization and human values was the most important issue in which different forces including the spiritual wisdom, power, ethics; knowledge and pragmatism were concentrated and created a new phenomenon called the Islamic awakening. The popular uprising in Egypt gained the final victory on February 11, 2011, coinciding with the day of the victory of the Islamic Revolution in Iran. Hosni Mubarak resigned from his post and gave the power to the Egyptian Supreme Council of the Armed Forces.

Social networks and their impact on social movements Today, the massive use of Internet and new communication and information technologies has led to the emergence of cyberspace besides the existing real

world resulting in huge changes in the equations and

"Selected Papers "Selected rst International International rst patterns of traditional communication, production, transfer and use information.

on universities professors professors universities on The virtual space which is regarded as an integrated awakening entity has many unique characteristics such as no need to

location, no time limitations, the complete industrial "Proceedings of the Fi the of "Proceedings

Conference Conference nature, not limited to civil law restrictions, accessibility, and Islamic Islamic and different and distinguished cultural, theological, economic,

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political, physical, and sexual identity and freedom of expression and many other peculiarities. Virtual social networks are comprised of a collection of websites which provides the users with the opportunity to share their favorites, thoughts and activities with each other. In other words, social networking sites are online platforms which use tools such as a search engine, chat, email messaging, voice and image transmission and etc. which provide users with the ability to communicate in a network of individual and group relationships. Blogs, Facebook, Twitter, Youtube, podcasts etc. are among the main social networks in the virtual space. Facebook is currently the most prominent online social network that has been welcomed by many users. The network has more than five hundred million people which is regarded as the third populated region in the world after China and India. Every eight seconds a new user is registered in this site. The huge popularity of the social networks in Internet is due to the fact that the users can find the most appropriate response to their online needs in these web sites. Users can also create their own personal profiles on

social networks, which include specifications, photos,

favorites and etc. Features similar to blogs and micro and Islamic Conference blogging for posting short daily notes, features similar to "Proceedings of the First International the image sites to put personal photos, creating the

possibility of chat for immediate conversations between awakening users, building interview rooms and fan clubs like online on universities professors forums are among the basic features. Thus, most of the

features which were monopolized by other websites can be "Selected Papers easily accessed by users through social networks. The possibility to communicate with others in other countries causes the network to become a place where new ideas are introduced and discussed. The common feature in many forms of social media is that they produce

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audience driven content, So that every person using the social media uses the content produced by him and also share it with other people. Virtual social networks create a good environment for the participation of people in the community, building symbolic relations, rediscovering and redefining religious, social, political identities, free from the constraints and suppressing factors. Social networks can be considered as a subset of society in which people live in a parallel life outside of their actual living and continue their relations with other people. They can also enjoy the advantages of this virtual community including family support, information, emotions and feelings of the others. These networks have various economic, political, cultural, social functions at the current situation which enables them to reduce the face-toface relationships. These networks have brought about huge changes in social, cultural, economic and political structures resulting in numerous challenges over the past years. They have provided considerable interactive opportunities for the internet users and have played an effective role in increasing citizen participation in some processes. They have also the ability to mobilize the power of people and bring them together at one time or place them in a real or virtual environment, and engage them in various campaigns.

These networks are the best interactive spaces for the

"Selected Papers "Selected rst International International rst most audacious people to struggle for their civic objectives and to engage in a harsh criticism of the government,

on universities professors professors universities on politicians and media officials. awakening Social movements are born with mobility or gathering

of or groups of individuals. This mobility is on the one "Proceedings of the Fi the of "Proceedings

Conference Conference hand the repositioning of the people and on the on the, it is and Islamic Islamic and the acceleration of the ideas, connections and contacts. In

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these circumstances, people that were less likely to have contact with each other, find the opportunity to work together and get into contact with each other. Repositioning of the population and geographical mobility provides the possibility to go beyond the traditional environment and arrive in a new set of situation which increases the capabilities and capacities of the people. Cyberspace in the near future will be dominated by social networks and it will have huge impacts on social, cultural, economic and political structures. Social networks can promote a democratic culture and play a key role in strengthening and regeneration of identities. On the other hand, Internet, among other functions and capabilities,raises the political awareness and involves people in thepolitical interactions. Given the limitations of the urban public space for dialogue and conversation, cyberspace has become an arena for more interaction. The main feature of such a dynamic space is that it provides the people with better tools to demonstrate their political affiliation. Social networks on the Internet can be assessed as a

source for determining the level of social capital. Trust

should be considered as the cornerstone and determinant and Islamic Conference of social capital because trusting the current in the online "Proceedings of the First International social networks is regarded as an important factor for the

use and contribution to these networks. awakening Social networks have created a room in which the users on universities professors can compensate the real-life restrictions, these virtual

networks have provided the younger generation with an "Selected Papers opportunity to interact, communicate and transferring of messages. Functions of social networks and social media may vary in any society and their role in various issues is acknowledged.

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However, they have played a huge role in revolutions and social upheaval in the Arab countries over the recent months which is regarded as one of the main political functions of these networks. New social movements that are coordinated efforts to achieve a common goal. The movements are regarded as a new form of civic, rational and political activities. These networks can pave the way for the establishment of a stronger government with more prominent citizens and more social benefits. Therefore, social networks interface between the modern society and the modern governments and play an important role in public issues. Users in these networks enjoy a free environment where they can openly express their desires and beliefs. Quick and easy access to the social networks, lack of free and critical media, minimum control over the content of the media, reflecting on the views of all other users, no risks and costs similar to the face-to-face discussions are among the main reasons behind the massive expansion of the social networks. In a society in which the public interactions are limited, the political impasse develops in the social relationships and changes that must occur in the public community goes to the social networks and hidden layers of the society and the government is no longer able to control these interactions. The political motivation of the social networks as one

of the most complex and most difficult bases for civil

"Selected Papers "Selected rst International International rst resistance emerges when the government pays no attention to the political needs of the people and citizens. The social

on universities professors professors universities on networks have created new forms of social awakening relations which are mostly mass-oriented but it affects

every individual as well. These networks have become a "Proceedings of the Fi the of "Proceedings

Conference Conference tool in the hand of social uprisings in different countries. and Islamic Islamic and To reach to their objectives, these networks should

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become capable and self-sufficient in three fields: Shaping the collective identity, convincing their followers and mobilize them in a single direction. They can also create a situation in which users exchange their ideas without being noticed by others. The users are mobilized through various tools including massages, ideas, images, graphics, voice and music and finally the political activity is blended with the daily life of the users. The virtual social networks are like laboratories in which the social movements can measure the degree of their capabilities. In this situation, social networks are not only a political tool, but they are actually a political ground for the activity of the users. The social networks also facilitate the expression of the protests and the traditional methods are thus combined with new ways to demonstrate the feelings and attitudes. Therefore, the movement can attract more young people in the society and shape the public opinion. With the application of information technology, social movements do not need any mass media coverage to achieve their objectives.

At the same time, social networks have some weak

points as well. For example they can not create institutions and Islamic Conference during and after the political protests. Twitter or "Proceedings of the First International Facebook, for example, can only help to shape protests

aimed at overthrowing the governments. However, they awakening can not contribute to planning and creating democratic on universities professors institutions when they successfully topple the

governments. "Selected Papers Structural conflicts and the duality of identity, strengthening the extremist tendencies, creating the gap between nations due to extreme nationalism, conflicting ideologies and cultural gap, horizontal integration and intensification of the activities of bipolar groups and

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classes, paradoxes in values and beliefs, weakening of traditional ties by strengthening and promoting Western values leading to cultural alienation, propaganda and exploitation of unreal and distorted news, creating political and cultural elite that are mainly subservient of the external powers, all are among the weaknesses of massive popularity of the online social networks. However, they have created huge changes in the political equations which needs more scrutiny and analysis.

The role of social networks in Egypt Despite the huge repression of protesters by the Egyptian government, Egypt's civil society continued to struggle for political change and there was a significant increase the number of dissident movements in Egypt. The Facebook and Internet in this situation were regarded as the best options for the new groups and the emerging civil society. New generation of political activists used the Internet and the mobile phones to contact with other protesters. More than 20 million people use the Internet in Egypt and more than 42 million people have mobile phones which makes the country the number one in Africa. 162,000 bloggers use internet as the only tool to express their political attitudes. Most of these bloggers have been brought up during the time of Mubarak and they have seen no other president in the course of their life. In 2008, a group used Facebook to

mobilize 80,000 people against the rise in the price of

"Selected Papers "Selected rst International International rst foods. Facebook was also used as tool to draw support for the textile workers' strikes and labor protests in April 6,

on universities professors professors universities on 2008. The strikes which were the first one under the direct awakening influence of Internet seriously shocked the government.

Since then April the 6th was called the day of "Proceedings of the Fi the of "Proceedings

Conference Conference dissatisfaction in Egypt and people also tried to contribute and Islamic Islamic and to the reform process.

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The wave of protests in Egypt began when a Facebook page ―We all are Khaled Said‖ called on the people to participate at huge public demonstrations on January 25. The page was named after young Khaled Said who was tortured to the death by the Egyptian police. The day was entitled as the National Police Day. Tens of thousands of people have declared their readiness to participate at the street demonstrations, despite the government‘s restrictions on protests under the emergency law. However the protests continued even after the January 25th paving the way for the final overthrow of the dictator Hosni Mubarak. Wael Ghonim, Google‘s regional market manager in the Middle East and the one who administered the famous page on Facebook was arrested by the police officers two days after the revolution began.Given the huge importance of the media in social developments and the popularity of Internet and social networks, the Egyptian government started to close down the service and cut the connections between the protesters. The unrest in Egypt soon became an interesting topic in

the social networks. Twitter was also blocked by the

government. However, the protesters tried to find new and Islamic Conference methods to access the n networks and keep their "Proceedings of the First International connections alive. They continued to tweet their massages

through Tweeter, which is regarded by many scholars in awakening the United States as one of the effective channels for the on universities professors protesters to get their voice heard. Tweeter‘s cooperation

with Google also facilitated the transfer of voice massages "Selected Papers through email. The value of the massages and extent of the dissemination and immediate access to information and the content and also the possibility to get in touch with the

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Egyptians abroad was among the main reasons that users resorted to social networks for their interactions. Some Western scholars have put huge emphasis on the role of the social networks, especially the Facebook, in the democratic change in the Arab world. Some of them have even called the uprising in Egypt as the social networks revolution or the Facebook revolution. They believe that it was the capabilities of these networks and not the people‘s which facilitated the revolutions. However, given the rate of access to networks like Facebook in Egypt, the role of such media can not be overestimated. The current number of the users for Facebook in the country is less than 5.200 million people which is less than 7 percent of the total population. Moreover, security of Israel is the most important interest of the United States in the Middle East and the US government could use Facebook to stop the revolution and to protect the Mubarak regime. The social networks have played a considerable role in the Egyptian revolution, especially in terms of raising the awareness of the people in other parts of the world about the situation on the ground in Egypt and what happened to the people in the days leading to the final victory. However, it was not only the Facebook or Twitter that toppled Mubarak. In other words, the social uprising in the country was the result of long years of oppression, deprivation of the

people, economic and political corruption which was

"Selected Papers "Selected rst International International rst articulated through Facebook and other social networks. The Kafaya movement, for example, has continued its

on universities professors professors universities on online struggle in the country for many years which has awakening been.

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People and Islamic Awakening mostly through weblogs and posting videos on YouTube. However, the pages established in Facebook by Wael ghonim and other influential figures played a considerable role in strengthening the revolution and attracted more than 100.000 members over a limited period of time. Even the post-Mubarak era Prime Minister Ahmed Shafigh declared his resignation through his own page on Facebook. Calling the revolution as the result of Facebook is in fact a ploy by the hegemonic powers to highjack the revolutions in the Arab world. However, the supreme leader of the Islamic revolution Ayatollah Seyyed Ali Khamenei described the revolution as Islamic and popular in nature. All in all, it can be said that the real cause and factor behind the revolution was people‘s disappointment and exhaustion with the autocratic governments. In his article in foreign policy, Evgeny Morozov denies the overestimated role for social networks in the Tunisian revolution and calls such attitudes as a kind of illusion. Facebook CEO Mark Zuckerberg also denies such a role for technology

enterprises including Facebook and emphasizes on

people‘s role in such a great upheaval. and Islamic Conference "Proceedings of the First International Conclusion

Online social network is a kind of social media which awakening has many similarities to the human societies and provides on universities professors the people with numerous capabilities to interact with

other people free from political, economic and cultural "Selected Papers restrictions. The Egyptian revolution was in fact the direct result of years of oppression, deprivation of the people and the economic corruption. In such a situation, even without the social networks on the internet, people will sooner or later

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start to revolt against the government. However, in repressive regimes like Egypt which has many limitations for the faceto-face contacts between the people, online forums such as Facebook can play a major role in facilitating the popular uprisings and their final victory. Some western analysts have tried to overestimate such a role for the social networks, underestimating the role of the people in the revolutions of the Arab world. By calling them the Facebook or Tweeter revolution, the hegemonic powers are trying to weaken the popular base of the revolutions and finally to underestimate the Islamic nature of the revolutions. Although social networks have facilitated the popular uprising in Egypt, but their role shouldn‘t be overestimated, because they are only a tool to accelerate speed of the connections between the people and to realize the objectives of the revolution.

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“Islamic and revolutionary values and dynamic components of women in Islamic Awakening”

Syeda Ghazala Yasmin Naqvi1

Introduction In 1979, the North American and European media were suddenly flooded by reports of the Iranian Revolution, an event that came as a shock to the world. When the Shah fell, the United States contemplated granting him a visa to lend support to its long-standing protégé. The new revolutionary government asked the United States to extradite the Shah to Iran instead of protecting him, but the United States refused. This refusal raised anti- American sentiments, steadily turning the Iranian revolution against the United States. It was too early for many Iranians to forget the CIA-engineered coup of 1953, which returned the Shah back to power. The revolutionary Iranians insisted on U.S. cooperation and the U.S. refusal led to the attack on the American Embassy, which had been the center of CIA operations during the 1953 coup. Thus the American Embassy hostage crisis started. American flags were burned as demonstrators chanted

―Down to America.‖ To the American public, unaware of

and Islamic Conference the history of U.S. involvement in the 1953 coup, the flag "Proceedings of the First International burning and anti-American chanting was nothing but a

sign of Iranian villainy. From then on, every aspect of the awakening

Iranian Revolution, most notably the Islamic religion on universities professors itself, became associated with evil. In the United States,

the condemnation of the

Iranian Revolution spanned the political spectrum; "Selected Papers liberals and conservatives, as well as leftist and

1. Masters in Mass Communication (Electronic Media) Karachi University Winner of ―National Youth Award‖, Government of Islamia Jamhoriya Pakistan Working as a Media Consultant in Power Department, Government of Sindh, Karachi, Pakistan

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mainstream feminists, were united in their condemnation of the revolution. Ironically, while many feminists in the United States denounced the revolution, Iranian women were strong supporters of the revolution. The revolution was unique for the surprise it created throughout the world. Some of the customary causes of revolution that were lacking include  defeat at war,  a financial crisis,  peasant rebellion,  gigantic national department,  Disgruntled military. The regime it overthrew was thought to be heavily protected by a lavishly financed army and security services. As one observer put it: "Few expected the regime of the Shah, which had international support and a modern army of 400,000, to crumble in the face of unarmed demonstrators within a matter of months. Much of the criticism leveled by people of all political leanings even among feminists was aimed at the perceived oppression of women under the revolutionary regime. These critics failed to ask why Iranian women joined Khomeini en masse if the Islamic revolution was so ―oppressive‖ to women. The idea that Westernization is the only way to bring liberation to women has become an undisputed part of the ideology of both the political right and the left. Yet if we believe that Iranian women are rational actors and

responsible individuals capable of taking their destiny into

"Selected Papers "Selected rst International International rst their own hands, as opposed to irrational and ignorant people who need guidance and enlightenment, then we

on universities professors professors universities on must be able to explain the massive support that women awakening lent to the revolution and in its aftermath.

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The Shah’s Revolution and Women’s Liberation: In the early 1950s, the Iranian masses, in a major uprising, rallied behind Mohammad Mossadeq, a nationalist leader who nationalized the oil industry. Mossadeq‘s popularity sent an important message to the United States and the UK: Iranians wanted to be in charge of their own destiny and did not want their natural resources to be under the control of Anglo-American interests. In the context of the Cold War this was an important message for the United States. The United States was determined to keep Iran under its control, and bringing back the Shah was an attempt to protect its interests. Allen W. Dulles, the Director of the CIA, approved $1 million on 4 April 1953 to be used bring about the fall of Mosaddeq.1 The success in Iran motivated the CIA to do the same in some other countries such as Indonesia, where Suharto staged a coup in Indonesia with the help of CIA. The new Shah was a different person. He became intolerant of opposition in an effort to reduce civil unrest. His first step was to dismantle all civil organizations and to establish of a strong secret police and loyal army. While the

United States advised the Shah to adopt reforms to prevent

major challenges to his regime, revolutions arose in other and Islamic Conference countries. In accordance with the Alliance program, the Shah "Proceedings of the First International was advised by the Americans to stage a ―White Revolution.‖

This was a package of policy guidelines designed to facilitate awakening the transition from an agrarian to an industrial, modern on universities professors economy. The main component of the package was an attempt

at land reform imposed by the central government. This was "Selected Papers an effort on the part of the Shah to preempt any possible peasant uprising. The reason it was called the White Revolution was because it was meant to be a revolutionary act without bloodshed, since it was formulated by the Shah and not by a mobilized populace.

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Revolution and Islamization: The White Revolution started in the early 1960s in an effort to limit popular support for socialism. At the same time and for the same reasons, the regime did not inhibit the spread of support for Islam. This was because, for the most part, the Islamists had been co-opted by the regime and the United States had adopted a policy of supporting Islamists to stand against the Soviet Union and the spread of socialist ideas. This support continued up until the 1980s and the time of the Taliban, which were financed and trained by the United States. The Islamist groups grew in numbers throughout the late 1960s and the early 1970s. These groups were critical of the Shah‘s political repression and plan of modernization modeled on the West. Linking industrialization with cultural change was probably a huge mistake on the part of the Shah, since industrialization does not necessarily require the transformation or dismantling of the cultural fabric of a society. In fact, as Japan demonstrated, industrialization can successfully take place and still maintain at least the core of indigenous culture. But in Iran, industrialization and westernization came in a single package. The role of women was critical to the success of this process. If Iranian women could look and act like their American and European counterparts, then Iranian society could be just like Western societies. The Shah‘s regime failed to recognize that the European transition to an

industrial society was a very painful one and took over

"Selected Papers "Selected rst International International rst two hundred years, and that that Western-style industrialization would mean Iran would have to abandon

on universities professors professors universities on its culture and heritage assuming that industrialization awakening could be successfully achieved to begin with.

Iran‘s economy experienced a major decline in the "Proceedings of the Fi the of "Proceedings

Conference Conference agricultural sector but the success of its industrialization and Islamic Islamic and remained limited.7 Oil and the carpet industry (the latter

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being the product of hardworking women in rural areas) remained the major sources of hard currency for Iran. Forced industrialization of a fairly limited scale came with a great deal of political repression that many Iranians, including women, grew increasingly intolerant of. The issue of political freedom became a major issue, and persuaded many women to turn their back son the regime. At the same time, Islamic groups showed sensitivity toward the issue of social and political justice. Rising income disparity and political oppression became the central focus of the Islamists‘ political campaign. And the fact that they were the only political actor left in Iran all the others had been dismantled gave a great deal of impetus to the Islamists‘ efforts at mass mobilization. Slowly the revolution gathered support from women who traded their granted rights for rights they wanted to earn for themselves. The ant colonial battle of the Algerians against France inspired the writings of people like Franz Fanon, whose ideas in turn influenced thinkers such as Ali Shariati, a leading figure of the Islamist movement in Iran. In the 1970s Shariati was published a widely circulated book Fatima is Fatima, which soon came to embody the

aspirations of many young women at the time. Fatima, the

daughter of Prophet Muhammad, became a role model.9 For and Islamic Conference the first time the image of the daughter of the prophet "Proceedings of the First International Muhammad was portrayed as a woman of strong will who

stood by her husband in their major battles to achieve social awakening justice. This was an image that many Iranian young women on universities professors could identify with, a woman from their own history and

from their own cultural heritage who had sought what they "Selected Papers wanted. Many educated young women slowly began to join the Islamist movement, and some started to wear the hejab. But their hejab differed from the traditional style of head-to- toe cover, which was too impractical for the new revolutionary generation of Islamist women. A headscarf,

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long coat, trousers and running shoes replaced miniskirts and the latest Paris fashions.

The role of Hejab culture, spirituality of Muslim woman in continuation and safeguarding of the vigor of Islamic Awakening Majority of the critiques on the position of women in Islam as well as the opinions of the general public on this matter suffer from a significant flaw. These debates take place in a wrong frame of reference i.e., the comparisons are made based on the 20th century expectations and standards. However, an objective discussion must take into account the historical contexts because if you compare the status of women based on today‘s standards, even many of the improvements in those times would seem horrendous injustices. In order to understand how Islam improved women‘s lives, we would need to see how women were treated in the Arab society before Islam as well as the status of women in the two major religions before Islam, i.e. Judaism and Christianity. This comparison is not being made to put any faith down; it is just to help understand the historical context.

Women before Islam In the Arab society before Islam, women were treated as property rather than as human beings. Save a few exceptions, most women were subjugated in almost all

aspects of life such as inheritance, education, property and

"Selected Papers "Selected rst International International rst marriage. Female infanticide was a common practice and men felt great shame if they had a female child. When a

on universities professors professors universities on man died and had sons from other marriages, the oldest of awakening them could take the wife of his father as his own. This

snapshot of the situation clearly shows the status of "Proceedings of the Fi the of "Proceedings

Conference Conference women in the pre-Islam Arabia. and Islamic Islamic and

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Hejab: Islam considers women very valuable and worthy of high respect. Women are asked to cover themselves so that they are not bothered by men. ―O Prophet, tell your wives and daughters and the believing women that they should cast their outer garments over their bodies (when abroad) so that they should be known and not molested‖ (Al-Ahzab 33:59) The image of Muslim women wrapped in burka and with their face covered by a veil has been a topic of contempt and ridicule for a long time. However, the concept of veil is an ancient tradition and not something Islam invented. The primary Islamic objective underpinning hijab is to secure protection for women. Having lived in Pakistan all my life, I have had the privilege of encountering a wide diversity of people of varying cultures and traditions, all coexisting together in this highly cosmopolitan part of the Pakistan. This rainbow city now hosts a population of Muslims who, within and among themselves, form a huge melting pot of cultures, traditional practices, and languages. Many would say, however, that traditional practices are

on the decline in the Muslim community in the West, and

that the culture practiced by those Muslims who first and Islamic Conference immigrated to Western countries no longer assumes the "Proceedings of the First International same importance for their children's generation. This, I

would say is true to a large extent; much of Eastern culture awakening has been rendered irrelevant for many Muslims born and on universities professors bred in the West. But, on the flip side of things, this

younger generation of Muslims have also not only taken "Selected Papers on more fervently, but additionally found new meaning in, some of the cultural practices passed down by their parents.

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Degradation of Women One of these practices is that of dressing modestly, assumed in the form of hijab, by which I mean the covering of the whole body, including the hair and excepting the hands and face. More and more young Muslim women choose to wear hijab, not now as a cultural gesture, but as a marker of their Islamic faith and their conviction that it is through modest dress alone that women are truly freed from exploitation by and enslavement to men. It is a refusal to be held victim by the claw-like clutches of a fashion industry that preys on millions of emotionally insecure women who succumb to its lures. They enslave themselves to the impossible and ever-changing standards of physical beauty that fashion dictates. This industry is much to blame for the soaring rates of eating disorders among young women such as bulimia and anorexia and not to mention the increasing rates of suicide (Cole). The enormous pressure placed on women to be as sexually attractive to men as possible starts at an early age. First, in such a society every attractively dressed woman is a potential rival for another, which makes for a stiflingly over-competitive environment. Rather than aiming to improve herself as a person, a woman makes it her main preoccupation to out-compete other women, even if this means having to "win over" another woman's man to prove her "superiority.‖ All this while the man sits back

and files his nails, happy and contented to know there are

"Selected Papers "Selected rst International International rst women out there fighting for him. Second, in societies where women are viewed as sexual objects, the rate of

on universities professors professors universities on violence towards women is horrendous. In the United awakening States, figures show that one out of every four women will

be sexually assaulted at some time of her life (Cole). "Proceedings of the Fi the of "Proceedings

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Protection for women ―Hijab's object is to liberate women by making them true equals with men‖ Islam puts a stop to this degradation of women. It teaches women to cover up their beauty and thus, gives "back to women the ultimate control over their bodies" (Cole). It teaches girls from a young age that what is of utmost importance, for both men and women, and what truly makes their worth is their character, their piety, and their dignity; in this way, both men and women are rendered equals. Since the Muslim woman is invisible behind the hijab, those she interacts with are compelled to appreciate her primarily for her intellectual abilities and personality, (Cole) serving to detract attention away from superficialities such as physical appearance and image, and thus making for a more genuine society in which all are judged for whom they are, and not what material things they possess. The primary Islamic objective underpinning hijab then is to secure protection for women, as it says in the Qur'an: The hijab is not as is purported by many Western feminists, orient lists, and not least by the Western media

— prescribed in order to oppress women and to aid men in

maintaining control over them. Indeed, as seen above, its and Islamic Conference objective is quite the opposite: It is to liberate women by "Proceedings of the First International making them true equals with men.

awakening Negative Associations on universities professors Having said this, however, I would be careful not to

blame Western ignorance or prejudice entirely for the "Selected Papers boundless, negative associations with oppression the hijab has borne. It is true that in some, if not most, parts of the Muslim world where hijab is practiced, women do not enjoy their full Islamic rights, or rights that the West would consider quite basic, such as the right to vote.

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Women are rendered second to men through a cultural understanding of their role and status in society. In such parts of the world, the Islamic objectives underpinning hijab may be overridden by cultural ones and, thus, hijab may indeed come to symbolize a man's control over his wife, sisters, and daughters. Taken from this angle, it is not difficult to see why so many Western feminists or indeed Muslim feminists regard the hijab scornfully, an enemy to the cause of women's liberation rather than its champion. In this context, we can view the hijab as a cultural thing and as a practice divorced from its original Islamic aims and objectives. It now takes on a culturally molded meaning and, therefore, sits quite comfortably with other practices that serve to suppress women, a lack of access to education being an example of one. Note, however, that even in the cultural context, hijab itself is not the tool that oppresses; it is those other practices used in conjunction with it that do. Hijab merely takes on the negative associations but in itself does little harm. Such negative associations are now changing in the West with the new wave of Muslim youth who want a return, not to culture or traditional practices, but to real religion and to a purer Islam — one that is free of cultural distortions. Hijab in such a context is primarily a religious thing and the objectives underpinning its practice are primarily Islamic ones.

Hijab can be either a religious or a cultural thing, or

"Selected Papers "Selected rst International International rst even both at the same time.

on universities professors professors universities on Religious or Cultural awakening I say primarily religious because I do believe that even

in this context, hijab still bear‘s cultural associations. "Proceedings of the Fi the of "Proceedings

Conference Conference However, the culture I talk of now is not that of Eastern and Islamic Islamic and tradition but of a new and different one, specific to

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Muslims living in the West. "The streets of East London now resound with two fashion statements: the hood and hijab." The suggestion that "religious tradition is the new rock'n'roll, while in the current context religious clothing is a kind of (anti-) fashion." Although I do not entirely agree with this philosophy of religion, which states that religion is merely continuous re- invention in response to specific historical contexts rather than the embodiment of timeless divinity (I do not see why it cannot be both simultaneously; the two are not mutually exclusive), I do agree with his analysis of specific religious practices. He states that hijab can properly be seen as an aspect of youth culture, characterized by rebellion against branded clothes and the fashion industry and, though it seems paradoxical, by assertion of one's identity through the anonymity of the individual behind the hijab. The difference between this newer culture and the traditional one associated with hijab is that this one falls in line with Islamic objectives while the latter oversteps them. Thus, Islam and culture are not necessarily diametrically opposed, but only become so when their objectives are.

It is clear, then, that hijab can be either a religious or a

cultural thing, or even both at the same time, depending on and Islamic Conference the context of the society it is practiced in. For this reason, "Proceedings of the First International we must be careful to differentiate between the Islamic

and the cultural objectives that underpin the practice. awakening While the objectives of the former are to free, liberate, and on universities professors protect women, those of the latter can vary. When cultural

objectives fall outside the remit of Islam — as they may "Selected Papers do in situations where women are made subordinates to men —, then the practice can no longer be said to be a religious thing, but really only a cultural thing.

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The role of Religious teachings in reviving the spirit of justice and anti-oppression of Muslim women in Islamic Awakening When it comes to Islamic duties, the Muslim woman is just like a man: she has a mission in life, and so she is required to be as effective, active and social as her particular circumstances and capabilities allow, mixing with other women as much as she can and dealing with them in accordance with the worthy Islamic attitudes and behavior that distinguish her from other women. Wherever the Muslim woman is found, she becomes a beacon of guidance, and a positive source of correction and education, through both her words and her deeds. The Muslim woman who has been truly guided by the Qur'an and Sunnah has a refined social personality of the highest degree, which qualifies her to undertake her duty of calling other women to Islam, opening their hearts and minds to the guidance of this great religion which elevated the status of women at a remarkably early stage in their history and furnished them with a vast range of the best of characteristics which are outlined in the Qur'an and Sunnah. Islam has made the acquisition of these characteristics a religious duty for which a person will be rewarded, and will be called to account if he or she fails to attain them. These texts succeeded in making the personality of the woman who is sincere towards Allah (SWT) into a brilliant example of the decent, chaste,

polite, God-fearing, refined, sociable woman.

"Selected Papers "Selected rst International International rst The Muslim woman who understands the teachings of Islam stands out in every woman‘s gathering she attends,

on universities professors professors universities on as she demonstrates the true values of her religion and the awakening practical application of those values by her attaining of

those worthy attributes. The make-up of her distinct social "Proceedings of the Fi the of "Proceedings

Conference Conference character represents a huge store of those Islamic values, and Islamic Islamic and which can be seen in her social conduct and dealings with

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people. From this rich, pure source, the Muslim woman draws her own customs, habits and ways of dealing with others and she cleanses her soul and forms her own Muslim, social personality from the same source. The Muslim woman is of good and noble character, friendly, humble, gentle of speech and tactful. She likes others and is liked by them. The Prophet (PBUH) was of the best character, as Allah (SWT) said: And you [stand] on an exalted standard of character.) (Qur'an 68:4) He (PBUH) repeatedly told his Sahabah of the effect a good attitude would have in forming an Islamic personality and in raising a person's status in the sight of Allah (SWT) and of other people. He (PBUH) told them: "Among the best of you are those who have the best attitude (towards others)." "The most beloved to me and the closest to me on the Day of Resurrection will be those of you who have the best attitudes. And the most hateful to me and the furthest from me on the Day of Resurrection will be the prattlers and boasters and al-mutafayhiqun." The Sahabah said, "O

Messenger of Allah (PBUH), we understand who the

prattlers and boasters are, but who are al-mutafayhiqun?" and Islamic Conference He (PBUH) said, "The proud and arrogant."4 "Proceedings of the First International The Sahabah (RAA) -men and women alike -used to

hear the Prophet's noble moral teachings, and they would awakening see with their own eyes the excellent way in which he on universities professors used to deal with people. So they would obey his words

and follow his example. Thus was established their society "Selected Papers which has never been equaled by any other in the history of mankind. The Prophet (PBUH) did not see anything wrong with listening to the Bedouin and resolving his issue, even though the iqamah had already been given. He did not get upset with the man for pulling on his cloak, or

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object to resolving the matter before the prayer, because he was building a just society, teaching the Muslims by his example how a Muslim should treat his brother, and showing them the moral principles that should prevail in a Muslim community. If good attitudes and manners among non-Muslims are the result of a good upbringing and solid education, then among Muslims such good attitudes come, above all, from the guidance of Islam, which makes good attitudes a basic characteristic of the Muslim, one which will raise his status in this world and will weigh heavily in his favor in the Hereafter. No deed will count for more on the Day of Judgment than a man's good attitude, as the Prophet (PBUH) said: "Nothing will weigh more heavily in the balance of the believing servant on the Day of Resurrection than a good attitude (towards others). Verily Allah (SWT) hates those who utter vile words and obscene speech. Islam has made this good attitude towards others an essential part of faith, and those who have the best attitude towards others are the most complete in faith, as the Prophet (PBUH) said: "The most perfect in faith of the believers are those who are best in their attitude towards others. Islam also describes those who have the best attitude towards others as being the most beloved to Allah (SWT) of His servants. It comes as no surprise that the person

who has the best attitude towards others should also be the

"Selected Papers "Selected rst International International rst one who is most beloved to Allah (SWT), for good treatment of others is an important feature of Islamic law.

on universities professors professors universities on It is the most significant deed that can be placed in the awakening balance of the Muslim on the Day of Judgment, as we

have seen. It is equivalent to prayer and fasting, the two "Proceedings of the Fi the of "Proceedings

Conference Conference greatest bases of Islam, as the Prophet (PBUH) said:

and Islamic Islamic and

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"No greater deed will be placed in the balance than a good attitude towards others. A good attitude towards others will bring a person up to the level of fasting and prayer. According to another report, he (PBUH) said: "By virtue of his good attitude towards others, a person may reach the level of one who habitually fasts (during the day) and stands in prayer (at night)." So the Prophet (PBUH) repeatedly emphasized the importance of a good attitude and encouraged his Companions to adopt it, using various methods to instill it in their hearts by his words and deeds. He understood the great impact this good attitude would have in purifying their souls and enhancing their morals and manners. And he (PBUH) said: "A good attitude is a blessing and a bad attitude is a calamity. Piety (birr) lengthens life, and charity will prevent a bad death."11 One of his du`a's was: "Allahumma ahsanta khalqi fa ahsin k (O Allah (SWT), you have made my physical constitution good, so make my attitude and behavior good also. The one who sets out to explore the Islamic teachings on social issues will find himself confronted with a host of

teachings that encourage every single one of these noble

attitudes. This is an indication of the intense concern that and Islamic Conference Islam has to form the social personality of the Muslim in "Proceedings of the First International the most precise fashion. So it does not stop at mentioning

generalities, but it also deals with every minor moral issue awakening that may form individual aspects of the integrated social on universities professors personality. This comprehensiveness does not exist in

other social systems as it does in Islam. "Selected Papers The Muslim woman is truthful with all people, because she has absorbed the teachings of Islam which encourages truthfulness and regards it as the chief of virtues, whilst lying is forbidden and regarded as the source of all evils and bad deeds. The Muslim woman believes that

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truthfulness naturally leads to goodness, which will admit the one who practices it to Paradise, while falsehood leads to iniquity which will send the one who practices it to Hell. Therefore the Muslim woman is keen to be a sincere lover of truth (siddiqah), striving to be true in all her words and deeds. This is a sublime status which is achieved only by God-fearing Muslim women by means of truthfulness, purity of heart and by virtue of which she is recorded in the sight of Allah (SWT) as an honored lover of truth.

In pursuit of Islamic feminism ―Feminism‖ is a contested term even in their birthplace, the West. Historical literature is filled with different types of feminists who would certainly find difficulties identifying common ground. Likewise is the notion ―Islamic feminism.‖ Scholars and activists are divided in terms of acceptance of this term. Some consider it problematic as they find it impossible to reconcile between Islam and feminism. They believe that the power structure in Muslim societies is so male dominated that the epistemology of Islam is contrary to women‘s rights. Some activists who truly work to promote women‘s rights in Islam refuse to be called Islamic feminists because of their reluctance to be identified with Western feminism. Increasing pressures on women following the Islamist

movement have induced the birth of Islamic feminism.

"Selected Papers "Selected rst International International rst Contrary to secular feminists, Muslim feminists keep the faith in the religion and religious teachings while trying to

on universities professors professors universities on promote egalitarian ethics of Islam by using the female awakening supportive verses of the Qur‘an in their fights for women‘s

rights, especially for women‘s access to education. In Iran "Proceedings of the Fi the of "Proceedings

Conference Conference the failures of the Islamic Republic of Iran (IRI) to deliver and Islamic Islamic and its promise to honor and protect women has led to the

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emergence of the Islamic challenge, or what the Iranian Muslim feminist Ziba Mir-Hosseini calls ―an indigenous locally, produced, feminist consciousness.‖i

ECONOMIC POSITION OF WOMAN Of the great faiths, Islam has been foremost in assigning to woman a position of economic independence. It is well known that in the United Kingdom till as late as 1882, when the first Married Women‘s Property Act was passed by Parliament, a married woman could hold no property of her own, independently of her husband. Any property that a femme sole (unmarried woman) held in her own right vested automatically in her husband on her marriage. A hundred years later traces still linger in certain aspects of British Law which illustrate a married woman‘s position of dependence upon her husband. In Islam the independent economic position of woman has been established since the very beginning. Mention has been made of the obligation of the husband to make a settlement on the wife, in proportion to his means, at the time of marriage. This settlement is called dower (mehr). If at the time of

the death of the husband the wife‘s dower should be still

unpaid, it ranks as a debt to be discharged out of his estate, and Islamic Conference in priority to all his other debts. In addition, the widow is "Proceedings of the First International entitled to her share in the husband‘s estate, which is

determined by law. Any property that a woman might awakening acquire by her own effort, or might inherit as an heir or on universities professors receive as a legacy or gift, belongs to her independently of

her husband. She may ask her husband to manage it, but if "Selected Papers she chooses to manage or administer it herself, he cannot interfere in her management or administration of it. A married woman who possesses means of her own may and in most cases does, contribute a portion or the whole of her independent means towards the upkeep of the

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household, but is under no obligation to do so. The upkeep of the household is the entire responsibility of the husband, even when the wife is in her own right

Better off than her husband. This is well illustrated by the following incident. The Holy Prophet, peace be on him, on one occasion admonished women to spend in charity out of their own means also. Thereafter two women, both bearing the name of Zainab, one of them the wife of the well known companion Abdullah bin Masood, came to him and told him that their respective husbands were men of straitened means, but that they in their own rights were comparatively better off. Would it be an Act of spiritual merit if they were to assist their husbands out of their own means? The Holy Prophet assured them their spending on their husbands would be doubly meritorious, as it would rank both as charity and as graciousness towards kindred.

The Holy Quran admonishes: ―Covet not that whereby Allah has made some of you excel others. Men shall have a portion of that which they earn and women shall have a portion of that which they earn. Ask Allah alone of His bounty. Surely Allah has perfect knowledge of all things.‖ (4:33). ―For everyone leaving an inheritance we have appointed heirs, parents and near-relations, and also

husbands and wives to whom you are bound by solemn

"Selected Papers "Selected rst International International rst covenants. So give all of them their appointed shares. Surely, Allah watches over all things.‖ (4:34).

on universities professors professors universities on The Islamic system of succession and inheritance, aims awakening at a wide distribution of property. If a person should die

leaving his or her surviving parents, wife or husband, sons "Proceedings of the Fi the of "Proceedings

Conference Conference and daughters, they all share in the inheritance; the general and Islamic Islamic and rule being that the share of a male is double that of a

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female in the same degree of relationship. In this there is no discrimination against female heirs in view of the obligation of the male to provide for his family, while the female has no such obligation. In practice the rule works out favorably for female heirs. A Muslim may not dispose of more than one-third of his assets by testamentary directions. Legacies, whether for charity or in favor of non-heirs, must not exceed one-third of net assets; nor may the share of an heir be augmented or diminished by testamentary direction. There is no room for discrimination between the heirs under the Islamic system of inheritance, like, for instance, primogeniture, or exclusion of females. A direction designed to secure the preservation of testimony relating to civil transactions, which requires that they must be reduced To writing, is sometime mistakenly seized upon as evidence of discrimination against females. The direction is as follows:―Procure two witnesses from among your men; and if two men be not available, then one man and two women, of such as you like as witnesses, so that if either of the two women should be in Danger of forgetting, the other may refresh her

memory.‖ (2:283).

There is here not the slightest trace of discrimination. and Islamic Conference The normal rule is that women should be safeguarded "Proceedings of the First International against the contingency of having to appear as witnesses

in judicial proceedings. Therefore, normally a woman awakening should not be called upon to attest a document recording a on universities professors transaction. This rule may be relaxed in an emergency.

But then another difficulty would arise. In the case of male "Selected Papers witnesses their memory of a transaction that they attest as witnesses would be Refreshed when they met socially and the transaction was recalled for one reason or another. 1n the case of a document recording a transaction, which is attested by one male and one female witness, the female

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witness, under the Islamic social system, as will presently be appreciated, would not normally have frequent occasion to meet the male witness and talk to him, so that there would be little chance of her memory of the transaction being refreshed. To overcome this lack of opportunity of refreshing the memory, it is wisely provided that where only one male witness is available two female witnesses may be called upon so that, in the very words of the text, one may refresh the memory of the other.

The impact of Moral values in safeguarding the identity and status of Muslim women in the wave of Islamic awakening

SAFEGUARDING OF MEN AND WOMEN Men and women are a divine bounty for each other and as such must be cherished as a means of fulfillment and of winning the pleasure of God. He who has created both knows well their weaknesses and their strength and He has, of His Grace, furnished adequate guidance both For safeguarding them against their weaknesses and fostering their strength. Mischief and ruin ensue upon the disregard of that guidance, and its strict and careful observance renders life serene and joyful. The Holy Quran affirms: ―Assuredly, we have created man and we know well

what assails his mind.‖ (50:17).

"Selected Papers "Selected rst International International rst ―We created man from a sperm-drop possessing diverse qualities, that we might try him; so we made him hearing

on universities professors professors universities on and seeing, and we showed him the Way. He is either awakening appreciative and follows it, or is ungrateful and rejects it.‖

(76:3-4).

"Proceedings of the Fi the of "Proceedings

Conference Conference

and Islamic Islamic and

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Man‘s mind receives impressions through hearing, sight and other senses, and incites him to virtue or to vice. He is, therefore, cautioned: ―Follow not that of which thou hast no knowledge; for the ear and the eye and the mind shall all be called to account.‖ (17:37). Thus the restraint of the senses and constant watchfulness over them is the essence of righteousness. The Holy Prophet was commanded: ―Direct the believing men to restrain their looks and to guard their senses. That is purer for them. Surely, Allah is well aware of that which they do. Direct the believing women to restrain their looks and to guard their senses, and not to disclose any part of their beauty or their adornment, save that which is perforce apparent thereof. They should draw their head-coverings across their bosoms; and should not disclose any part of their beauty or their adornment save to their husbands or to their fathers or to the fathers of their husbands, or to their own sons or the sons of their husbands, or to their brothers or the sons of their brothers or the sons of their sisters, or to gentlewomen or to their maidservants, or to such

attendants who have no desire for women, or to such

children who have no knowledge of the relationship and Islamic Conference between the sexes; nor should they strike their feet on the "Proceedings of the First International ground in such manner as to disclose such of their

adornment as they ought not to disclose. Turn ye to Allah awakening all together, O believers, that you may prosper.‖ (24:31- on universities professors 32). ―O ye who believe, let your attendants and those of

you who have not yet attained puberty, ask leave of you at "Selected Papers three times before coming in; before the dawn Prayer, and when you put aside your clothes at noon and after the evening Prayer. These are three periods of privacy for you. Outside of these there is no restriction on you or on them, for some of you have occasion to attend upon others. Thus

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does Allah expound His commandments to you. Allah is All Knowing, Wise.‖ (24:59). ―When your children attain puberty they should ask leave in the same manner as their seniors. Thus does Allah expound His commandments to you. Allah is All Knowing, Wise. ―(24:60). ―There is no blame on elderly women who are past the age of marriage if they lay aside their outer coverings without displaying their adornment. But it would be better for them to guard Themselves. Allah is All-Hearing, All- Knowing.‖ (24:61). There are certain special directions for the wives of the Holy Prophet which set forth the ideal of good behavior and should be emulated by all believing women: ―Say, O Prophet, to thy wives: If you desire the life of this world and its adornment, come then, I shall make provision for you and send you away in a handsome manner. But if you desire Allah And His Messenger and the Home of the Hereafter, then Allah has prepared for those of you who carry out their obligations fully great reward. Wives of the Prophet, the punishment of that one of you who is guilty of manifest indecency will be doubled. That is easy for Allah. But whoever of you is completely obedient to Allah and His Messenger and acts righteously, we shall double her Reward, and We have prepared an honorable provision for her.‖ (33:29-32).

―Wives of the Prophet, if you safeguard your dignity,

"Selected Papers "Selected rst International International rst you are not like other women. So speak in a simple, straight-forward manner, lest he whose mind is diseased

on universities professors professors universities on should form an ill design; and awakening Always say the good word. Stay at home and do not

show off in the manner of the women of the days of "Proceedings of the Fi the of "Proceedings

Conference Conference ignorance; and observe Prayer and pay the Zakat, and and Islamic Islamic and obey Allah and His Messenger.

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Allah desires to remove from you all uncleanness, O Members of the Household, and to purify you completely. Remember that which is rehearsed in your homes of the Signs of Allah and of Wisdom. Verily, Allah is the Knower of minutest things.‖ (33:33- 35). The directions set out above are designed to secure the highest standards of good behavior for men and women, and that they should comport themselves with dignity and self restraint in all situations, Sobriety, modesty and purity are to be the hall-marks of Islamic society. Free and unrestrained intermixing of the sexes is barred. A certain degree of decorum is required both of men and women. The fair sex is to be shielded against all risks of molestation;

The role of religious belief in Strengthening the dignity of Muslim women to participate in various eras of Islamic Awakening

Liberating Jihad of Women The issue of separation of the private sphere from the public sphere has dominated feminist discourse for a long time. Many feminist academics have written about the fact

that confinement to the private sphere has been a huge

barrier to female emancipation. Breaking the barrier of and Islamic Conference confinement of the private sphere has been a major source of "Proceedings of the First International frustration for advocates of women‘s rights. But the Islamic

revolution broke the barrier overnight. When Imam awakening Khomeini called for women to attend public demonstration on universities professors and ignore the night curfew, millions of women who would

otherwise not have dreamt of leaving their homes without "Selected Papers their husbands‘ and fathers‘ permission or presence, took to the streets. Khomeini‘s call to rise up against the Shah took away any doubt in the minds of many devoted Muslim women about the propriety of taking to the streets during the day or at night. Always at the forefront of demonstrations,

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women helped to make the Iranian revolution one of the most peaceful ones as their presence at the front made it difficult for soldiers to shoot at unarmed Muslim sisters who on many occasions handed them flowers and asked them to join and stand for justice. When the Islamists won and came to power, Ayatollah Khomeini was well aware of his female constituency and the massive support of women that brought him to power. However, soon after the establishment of the Islamic Republic, Khomeini planned to send women back home to their traditional roles as mothers and wives. But two major incidents changed the Ayatollah‘s initial plan economic sanctions against Iran and the war with Iraq. The hostage crisis led to U.S. economic sanctions, and the United States supported Saddam Hussein in his attack on Iran, resulting a war that lasted eight years and claimed many lives. As disastrous as this time was for the country, it meant that the Ayatollah needed all the support he could muster. Once again, he turned to his very loyal constituency—the women of Iran. The Ayatollah announced several jihads, a jihad against illiteracy, a jihad to rebuild the country, and a jihad against foreign invasion and against the possibility of a coup. According to the doctrine of jihad, men and women are religiously responsible for following the order of their religious leader. As a result, millions of women joined these jihads, many because they were religious, some

because they agreed with fighting illiteracy, building a

"Selected Papers "Selected rst International International rst strong economy, and preparing to defend their country. In fact, even the left and the pro-Soviet tudeh party backed

on universities professors professors universities on the Ayatollah. This massive participation of women awakening consolidated women‘s presence in the public arena as

active citizens of their republic. "Proceedings of the Fi the of "Proceedings

Conference Conference and Islamic Islamic and

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The literacy campaign for Women: The literacy campaign brought millions of illiterate women into the Mosque to learn to read and write.12 these were women who would not have joined the Shah‘s literacy programs because education was perceived as an agent of Westernization (or so their religious leaders told them). This time it was their religious leader himself making literacy a religious duty for women. Male relatives could not stand against literacy for their women without the fear of being persecuted by members of their community and local religious leaders. Mass literacy campaigns and free education was a major step towards increasing literacy and education for all Iranians in general but for women in particular. The jihad for reconstruction and self-sufficiency accompanied the literacy campaigns, and millions of women worked as volunteers to help build the country‘s economy and win a war. The spirit of the revolution was alive. The Ayatollah called it a revolution of the poor and disempowered against the rich and the powerful as well as the oppressor of the world. Many women put all their effort into making self-sufficiency possible. Iranian

women adopted strategies to economize, lessen waste, and

provide food for everyone. Many raised money and set up and Islamic Conference local charity funds bringing neighborhood resources "Proceedings of the First International together to help the community. An Islamic social safety

net took care of the poor, the needy, and those families awakening whose husbands were at war. The harder the pressures of on universities professors economic sanctions, the more Iranian women became

determined to pay the price for the autonomy of their "Selected Papers country. They believed that their own autonomy could not be achieved until the country could be free from domination. Many Iranians were prepared to die if necessary, and joined the army of 20 million in an effort to end the war,

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and make sure that there would be no coups. The war dragged on for eight years and thousands died. Once Iran was completely exhausted, the economy brought to its knees, and the army depleted the U.S. support for Saddam Hussein came to an end and the war ended in 1988 with both sides losing. In 1989, Imam Khomeini died. His death marked the decline of the spirit of the revolution. The war with Iraq brought millions of women into the public arena working as volunteers just as the World Wars brought many American women into the U.S. labor force. Once the war ended, women who had put such hard work into the revolution could not easily be sent back home. The ideal of social justice which for so many years sent millions of Iranian women to work as volunteers had become an important part of Iranian society and now it was time to extend it to all spheres of life, including the private sphere of the family. Millions of women who had tolerated losses in the legal phere started to challenge the Islamist regime fiercely. These women had allies among men who joined them in their effort to gain equality.

Liberalization, not Liberation With the death of Khomeini, the country moved away from the isolationist Islamic welfare state that Khomeini had sought. Free education, free health care, low-income and cooperative housing, food subsidies along with other

programs that Khomeini supported and the left had

"Selected Papers "Selected rst International International rst backed, started to erode. With the election of President Rafsanjani, a new era began, and Iran turned away from

on universities professors professors universities on social welfare. The new president attempted to liberalize awakening the economy, and the state started to cut back on social

services. As food subsidies started to decline and private "Proceedings of the Fi the of "Proceedings

Conference Conference education and health care started to replace public and Islamic Islamic and services, the Iranian poor started to feel the crunch. Rising

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prices of basic goods and inflation were the symptoms of opening the economy to the world market and further devaluation of the rial put pressure on the poor as well as on many lower middle class families. Many women from these families could no longer afford to work as volunteers nor did they see any logic in continuing to work for free when the spirit of the revolution had evaporated into thin air. Furthermore, now that the barriers to entering the labor force for a huge number of women had been brought down, many volunteers demanded pay to help cope with the rising cost of living. At the same time, many revolutionary institutions had become parts of the government and many women had automatically become part of the new bureaucracy. The early 1990s witnessed a marked increase of employment for women. This increase was much more than the rate prior to the revolution. Such dramatic change in the pattern of labor force participation might not have been possible if Khomeini had not broken the barriers to women entering into the public sphere. Educational attainment for women, also a product of free education and the literacy campaign, contributed to this increase. In

fact, today there are more women in higher education than

there are men. The Islamic Republic had adopted certain and Islamic Conference policies to expand educational levels for women in order "Proceedings of the First International to ensure that sexual segregation paid off. These policies

were to encourage women to become skilled workers in awakening domains exclusive to women. on universities professors For example, the government set quotas for female

pediatricians and gynecologists and set up barriers against "Selected Papers women wanting to become civil engineers. Under pressure from women‘s political lobbying, the restrictions facing women becoming civil engineers were lifted, though quotas for women medical doctors remained. Recently, in the province of Khorasan, officials considered imposing

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quotas for men since the number of women entering medical schools is far more than expected. Some volunteer work by women continued even in the 1990s, the most notable example of which was family planning, a program through which the government called upon women to distribute contraceptives. Religious leaders announced family planning as an important religious duty and many pious Muslim women took up the workload of going from house to house to make sure women were given support and means of fertility control. This policy, which cost nothing for the government in monetary terms, made Iran‘s family planning a success story according to UN. But such services have had a political cost for the government. The more women got engaged in efforts such as the family planning program—which made them realize their important contribution to Iran—the more they understood and learned the importance of collective action. Such activities gave them confidence to make demands on the government in return for their services. In some areas there have been gains. The percentage of women who take an active role in municipal and national elections has increased. Women are also increasingly being paid for housework under a law enabling them to ask their husbands for wages as compensation for their domestic services. Even in the case of divorce, women can demand payments from their husbands for the housework

they performed. This domestic wage law was passed in

"Selected Papers "Selected rst International International rst 1993 and Was won on the basis of Islamic texts, an illustration of how Islam may be interpreted in ways

on universities professors professors universities on favorable to women‘s rights. The Islamists have had to awakening give in on issues such as child custody, which was

previously the privilege of the men of a deceased "Proceedings of the Fi the of "Proceedings

Conference Conference husband‘s family. Women can now become judges, thanks and Islamic Islamic and to pressure applied on Tehran by Islamists and secular

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women. In other areas, such as divorce on the basis of requests by women and women‘s eligibility for the Presidency have yet to meet success. In the case of divorce legislation, the Council of Guardians, the highest judicial authority (dominated by religious conservatives) recently rejected a bill submitted by parliament.22 but women have not given up on this issue. There has been much public debate, and in the past few weeks there has been a trend toward changing laws that give the right to women to file for divorce. Much of what women have gained has been through the effort of those Islamists who have used Islamic texts and doctrines to support arguments for equality. In this way, women have been able to press for reforms from within the system. Many secularist women have joined Islamist women. In some cases, religious authorities have backed them and through different interpretations of Islamic religion many changes have become possible. These changes are here to stay and—unlike the ones granted by the Shah—cannot be easily taken away again. High participation rates in the labor force, high educational attainment, and increased political participation will

slowly change the status of women in Iran. This was

evident in the massive support that women lent to the and Islamic Conference election of President Khatami in 1997. The election of "Proceedings of the First International President Khatami marked the birth of the reform

movement, which opposes the religious conservatives, the awakening followers of Khomeini in charge of the army and the on universities professors judiciary system.

There is another undercurrent to the politics and "Selected Papers economic policy of Iran. President Rafsanjani was very clear about its economic policy. He called for liberalization and he himself benefited from through easier borrowing and became a rich man. His neo-liberal policies increased female employment, but they did not necessarily

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bring more economic power to women, as is the case in the rest of the developing world. Throughout the Third World, the percentage of female labor is increasing but because of the liberalization of the economy, rising prices of basic goods and welfare reduction have badly affected women. Today, there are 1.3 billion people living on less than a dollar a day and 70 percent of them are women.25 Iran is no exception: the increase in labor force participation by women may have increased, but the poverty and income disparity that has come with liberalization of the economy remain a serious challenge to female empowerment. The fact that there are more women in the labor force in Iran is important because it does give them some degree of autonomy. But rising prices of basic goods and cutbacks on social spending have hindered the growth of women‘s economic autonomy by undermining their decision- making power. Many advocates of neo-liberal economic policies have argued that free trade has created more job opportunities for women. Such increases have been viewed as an important factor in giving women power to challenge local patriarchy. In some cases this may be true, particularly where multinationals have set up factories with production units employing only women. Overall, however, free market policies have created income disparity and poverty— affecting women much more than men.

Therefore, gains made by women through rising

"Selected Papers "Selected rst International International rst employment, in many cases, are undermined by the overall deterioration of economic conditions for women.

on universities professors professors universities on Khatami, unlike Rafsanjani, is not committed to full- awakening fledged liberalization of the economy, but his balancing

act between the wishes of the people and the conservative "Proceedings of the Fi the of "Proceedings

Conference Conference religious faction has put him in a fairly weak political and Islamic Islamic and position. Moreover, if he wants to open the country

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politically and establish a dialogue with the West, he has to open Iran‘s economy to foreign trade. Like other leaders of Third World countries, however, his ability to resist the pressure for liberalization of the economy is limited.

Women Face Challenges for the Future: Women have come a long way in Iran. The 1979 Revolution provided an opportunity millions of women had long been waiting for. But the aftermath of the revolution and the rise of conservative religious factions posed new challenges. The persistence and resilience of both Islamist and secular women together have been able to earn greater access to education, employment, and political offices. Iranian women managed to introduce a dynamic interpretation of Islamic religion and bring about some legal changes. Moreover, throughout the post- revolution period, the government has provided basic goods and services—attributable to the social justice component of the Islamist movement. These efforts have produced an overall improvement of basic indicators, such as infant mortality (of male and female children), maternal mortality, and women‘s literacy.

These social, political and legal gains may soon be lost

as the war on terror and the possibility of an attack on Iraq and Islamic Conference put Iran in a state of alert. Political instability in the region "Proceedings of the First International will make efforts to gain equality more difficult; the

reform movement may be put in jeopardy. President awakening Bush‘s declaration of Iranas a member of ―an axis of evil,‖ on universities professors sent a shiver down the spines of political activists and

advocates of women‘s rights because it was exactly what "Selected Papers the religious conservatives needed to legitimize their control over the country and clamp down on civil right groups. If the Bush administration decides to wage a war on Iraq, the first on its list of evils, the region will be destabilized. Fear of President Bush moving down the list

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to Iran will undoubtedly shift Iran‘s internal balance of power in favor of the conservatives. Many women may not press for reform if Iran‘s security is threatened, and sacrifice their rights for the sake of national sovereignty. Even a warming of U.S.-Iran ties could prove detrimental to women‘s rights in Iran. The United States has demonstrated in its relationship with Saudi Arabia that it may be willing to support a conservative Islamic country if it is broadly supportive of U.S. policy and open markets. If Iran were to shift toward liberalization and away from its hard-line anti-American stance, it may find Itself on good terms with the United States. This scenario is not entirely implausible: reform would almost certainly have to come under some Islamic authority, since popular opinion doesn‘t favor secular pro-Western dictators like the Shah. Religious conservatives such as President Rafsanjani have supported liberalization of the economy and adherence to strict religious codes simultaneously. This would be a nightmare for women‘s groups in Iran, Endangering putting political, social and legal gains and threatening economic justice. The new regime is a source of worry for civil society and women‘s groups. The battle inside the country is not just between the conservatives and reformer; there is also a battle between those who favor neo- Political instability in the region will make efforts to gain equality more difficult. Liberalism and those who oppose laissez-faire

economics.

"Selected Papers "Selected rst International International rst Women have strong representation in the latter.26 given the complex political scence, Iranian women

on universities professors professors universities on generally favor slow change that secures what women awakening have already gained by guarding against free market

policies and violent regime change that may bring to "Proceedings of the Fi the of "Proceedings

Conference Conference power a regime favored by the United States. Furthermore, and Islamic Islamic and Iran‘s history of violent political change has not been very

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encouraging. Women‘s groups have had to careful to push a pace of reform not animated by U.S. foreign policy, as it is has been the case in Iraq on the edge of war. Iran‘s women, unlike women in many developing countries, face two challenges simultaneously: clerical conservatives and neo-liberal economic policies. The battle on both fronts looks increasingly difficult. The U.S. stance on Iraq and its high-profile presence in the region plays directly into the hands of conservatives in Iran. Progress on women‘s rights will likely suffer as a result. On the economic front, even if Iran is untouched by U.S. intervention, it‘s likely that international market forces will further promote market reforms in Iran. While for many this translates into progress, neo-liberal economics will harm the welfare of Iran‘s women. Free trade, privatization, deregulation and social spending cuts to promote ―growth‖ have become the gospel of the IMF and World Bank, which impose them on developing countries. It is unlikely a small country like Iran will be able to resist effectively. While the economic debate is not within the scope of this article, it is fair to say that when the government‘s safety net is withdrawn, women will bear

the heaviest burden.

and Islamic Conference Abstract "Proceedings of the First International In 1979, the North American and European media were

suddenly flooded by reports of the Iranian Revolution, an awakening event that came as a shock to the world. When the Shah on universities professors fell, the United States contemplated granting him a visa to

lend support to its long-standing protégé. The new "Selected Papers revolutionary government asked the United States to extradite the Shah to Iran instead of protecting him, but the United States refused. This refusal raised anti- American sentiments, steadily turning the Iranian revolution against the United States. It was too early for

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many Iranians to forget the CIA-engineered coup of 1953,which returned the Shah back to power. The revolutionary Iranians insisted on U.S. cooperation and the U.S. refusal led to the attack on the American Embassy, which had been the center of CIA operations during the 1953 coup. Thus the American Embassy hostage crisis started. American flags were burned as demonstrators chanted ―Down to America.‖ To the American public, unaware of the history of U.S. involvement in the 1953 coup, the flag burning and anti-American chanting was nothing but a sign of Iranian villainy. From then on, every aspect of the Iranian Revolution, most notably the Islamic religion itself, became associated with evil. In the United States, the condemnation of the Iranian Revolution spanned the political spectrum; liberals and conservatives, as well as leftist and mainstream feminists, were united in their condemnation of the revolution. Ironically, while many feminists in the United States denounced the revolution, Iranian women were strong supporters of the revolution. The revolution was unique for the surprise it created throughout the world. Some of the customary causes of revolution that were lacking include  defeat at war,  a financial crisis,  peasant rebellion,  gigantic national debt,  Disgruntled military.

In the early 1950s, the Iranian masses, in a major

"Selected Papers "Selected rst International International rst uprising, rallied behind Mohammad Mossadeq, a nationalist leader who nationalized the oil industry.

on universities professors professors universities on Mossadeq‘s popularity sent an important message to the awakening United States and the UK: Iranians wanted to be in charge

of their own destiny and did not want their natural "Proceedings of the Fi the of "Proceedings

Conference Conference resources to be under the control of Anglo-American and Islamic Islamic and interests. In the context of the Cold War this was an

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important message for the United States. The United States was determined to keep Iran under its control, and bringing back the Shah was an attempt to protect its interests. Allen W. Dulles, the Director of the CIA, approved $1 million on 4 April 1953 to be used bring about the fall of Mosaddeq.1 The success in Iran motivated the CIA to do the same in some other countries such as Indonesia, where Suharto staged a coup in Indonesia with the help of CIA. The new Shah was a different person. He became intolerant of opposition in an effort to reduce civil unrest. His first step was to dismantle all civil organizations and to establish of a strong secret police and loyal army. While the United States advised the Shah to adopt reforms to prevent major challenges to his regime, revolutions arose in other countries. In accordance with the Alliance program, the Shah was advised by the Americans to stage a ―White Revolution.‖ This was a package of policy guidelines designed to facilitate the transition from an agrarian to an industrial, modern economy. The main component of the package was an attempt at land reform imposed by the central government. This was an effort on the part of the Shah to preempt any

possible peasant uprising. The reason it was called the

White Revolution was because it was meant to be a and Islamic Conference revolutionary act without bloodshed, since it was "Proceedings of the First International formulated by the Shah and not by a mobilized populace.

The White Revolution started in the early 1960s in an awakening effort to limit popular support for socialism. At the same on universities professors time and for the same reasons, the regime did not inhibit

the spread of support for Islam. This was because, for the "Selected Papers most part, the Islamists had been co-opted by the regime and the United States had adopted a policy of supporting Islamists to stand against the Soviet Union and the spread of socialist ideas. This support continued up until the 1980s and the time of the Taliban, which were financed

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and trained by the United States. The Islamist groups grew in numbers throughout the late 1960s and the early 1970s. These groups were critical of the Shah‘s political repression and plan of modernization modeled on the West. Linking industrialization with cultural change was probably a huge mistake on the part of the Shah, since industrialization does not necessarily require the transformation or dismantling of the cultural fabric of a society. In fact, as Japan demonstrated, industrialization can successfully take place and still maintain at least the core of indigenous culture. But in Iran, industrialization and westernization came in a single package. Majority of the critiques on the position of women in Islam as well as the opinions of the general public on this matter suffer from a significant flaw. These debates take place in a wrong frame of reference i.e., the comparisons are made based on the 20th century expectations and standards. However, an objective discussion must take into account the historical contexts because if you compare the status of women based on today‘s standards, even many of the improvements in those times would seem horrendous injustices. Islam considers women very valuable and worthy of high respect. Women are asked to cover themselves so that they are not bothered by men. ―O Prophet, tell your wives and daughters and the believing women that they should cast their outer garments over their bodies (when abroad) so that they

should be known and not molested‖ (Al-Ahzab 33:59)

"Selected Papers "Selected rst International International rst Conclusion: The image of Muslim women wrapped in burka and

on universities professors professors universities on with their face covered by a veil has been a topic of awakening contempt and ridicule for a long time. However, the

concept of veil is an ancient tradition and not something "Proceedings of the Fi the of "Proceedings

Conference Conference Islam invented.

and Islamic Islamic and

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The primary Islamic objective underpinning hijab is to secure protection for women. Islam puts a stop to this degradation of women. It teaches women to cover up their beauty and thus, gives "back to women the ultimate control over their bodies" (Cole). It teaches girls from a young age that what is of utmost importance, for both men and women, and what truly makes their worth is their character, their piety, and their dignity; in this way, both men and women are rendered equals. Since the Muslim woman is invisible behind the hijab, those she interacts with are compelled to appreciate her primarily for her intellectual abilities and personality, (Cole) serving to detract attention away from superficialities such as physical appearance and image, and thus making for a more genuine society in which all are judged for whom they are, and not what material things they possess. The primary Islamic objective underpinning hijab then, is to secure protection for women, as it says in the Qur'an: The hijab is not as is purported by many Western feminists, orient lists, and not least by the Western media — prescribed in order to oppress women and to aid men in

maintaining control over them. Indeed, as seen above, its

objective is quite the opposite: It is to liberate women by and Islamic Conference making them true equals with men. "Proceedings of the First International When it comes to Islamic duties, the Muslim woman is

just like a man: she has a mission in life, and so she is awakening required to be as effective, active and social as her on universities professors particular circumstances and capabilities allow, mixing

with other women as much as she can and dealing with "Selected Papers them in accordance with the worthy Islamic attitudes and behavior that distinguish her from other women. Wherever the Muslim woman is found, she becomes a beacon of guidance, and a positive source of correction and education, through both her words and her deeds.

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The Muslim woman who has been truly guided by the Qur'an and Sunnah has a refined social personality of the highest degree, which qualifies her to undertake her duty of calling other women to Islam, opening their hearts and minds to the guidance of this great religion which elevated the status of women at a remarkably early stage in their history and furnished them with a vast range of the best of characteristics which are outlined in the Qur'an and Sunnah. Islam has made the acquisition of these characteristics a religious duty for which a person will be rewarded, and will be called to account if he or she fails to attain them. These texts succeeded in making the personality of the woman who is sincere towards Allah (SWT) into a brilliant example of the decent, chaste, polite, God-fearing, refined, sociable woman.

Recommendations: Men and women are a divine bounty for each other and as such must be cherished as a means of fulfillment and of winning the pleasure of God. He who has created both knows well their weaknesses and their strength and He has, of His Grace, furnished adequate guidance both For safeguarding them against their weaknesses and fostering their strength. Mischief and ruin ensue upon the disregard of that guidance, and its strict and careful observance renders life serene and joyful. Women have come a long way in Iran. The 1979

Revolution provided an opportunity millions of women

"Selected Papers "Selected rst International International rst had long been waiting for. But the aftermath of the revolution and the rise of conservative religious factions

on universities professors professors universities on posed new challenges. The persistence and resilience of awakening both Islamist and secular women together have been able

to earn greater access to education, employment, and "Proceedings of the Fi the of "Proceedings

Conference Conference political offices. Iranian women managed to introduce a and Islamic Islamic and dynamic interpretation

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Of Islamic religion and bring about some legal changes. Moreover, throughout the post-revolution period, the government has provided basic goods and services— attributable to the social justice component of the Islamist movement. These efforts have produced an overall improvement of basic indicators, such as infant mortality (of male and female children), maternal mortality, and women‘s literacy. Iran‘s women, unlike women in many developing countries, face two challenges simultaneously: clerical conservatives and neo-liberal economic policies. The battle on both fronts looks increasingly difficult. The U.S. stance on Iraq and its high-profile presence in the region plays directly into the hands of conservatives in Iran. Progress on women‘s rights will likely suffer as a result. On the economic front, even if Iran is untouched by U.S. intervention, it‘s likely that international market forces will further promote market reforms in Iran. While for many this translates into progress, neo-liberal economics will harm the welfare of Iran‘s women. Free trade, privatization, deregulation and social spending cuts to promote ―growth‖ have become the gospel of the IMF and

World Bank, which impose them on developing countries.

It is unlikely a small country like Iran will be able to resist and Islamic Conference effectively. While the economic debate is not within the "Proceedings of the First International scope of this article, it is fair to say that when the

government‘s safety net is withdrawn, women will bear awakening the heaviest burden. on universities professors

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The Foundations and Structures for Establishing Islamic Systems Based on Islamic Scholars’ Viewpoints

Kheirollah Parvin1 Mahdi Nouraei2

Abstract In the contemporary era, when Western secular theories have failed, Knowing and analyzing thoughts of the Islamic world intellectuals is a essential for reconstructing the Islamic modern civilization. It is vital, especially now that the wave of revolutions has swept the Islamic countries and has prepared nations for accepting Islamic noble governments. To know what kind of government is appropriate for Islamic countries and what the main components of an Islamic system are, we should investigate the Islamic scholars‘ viewpoints. According to them, whose main ideas are based upon governmental religious jurisprudence, the most important institution of an Islamic system is ‗government and the governor‘. Governing models depend on the criteria of whether a governor is ‗legitimate or illegitimate‘. Moreover, the deep and inevitable relationship between ‗religion and politics‘ plays an important role in determining government structures and legitimately institutionalizing the religious society. In this regard, there are a lot of points held in common between Shiite and Sunni scholars.

"Selected Papers "Selected rst International International rst Keywords Islamic System, Legitimate Government, State,

on universities professors professors universities on Superior Institution, Respective Models, Islamic Scholars, awakening the Relationship between Religion and Politics, Custody

"Proceedings of the Fi the of "Proceedings

Conference Conference 1 Associate Professor, Public Law, Faculty of Laws and Political Sciences, and Islamic Islamic and

Tehran University 2 MA in Public Law, Faculty of Laws and Political Sciences, Tehran University

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Introduction Although in the long history of Islam there have been great scholars, thinkers and reformists, unfortunately most of them are not known not only to common people, but also to scientific communities of Islamic countries. The majority of people in the Islamic countries do not have enough information about Islamic thinkers‘ ideas or that they lack sufficient study in this regard. It is also more or less true about educated people in the Islamic countries. Muslim academic people and cultural experts have few opportunities to become familiar with the ideas of the intellectuals of their own societies. Therefore, dimensions of these great men‘s thoughts are not known to them. In the Islamic countries, radio, TV, press, publications, conferences and generally the main focus is on introducing Western figures. They pay less attention to their own cultural treasuries. This directionality has become so extreme that even academic circles of the Islamic countries have been oriented towards cheap and artificial Western thoughts. It has led to their immethodical imitation of Western values in different fields. Meanwhile, the ideas of Muslim clergymen and thinkers are so

profound and valuable. Neglecting domestic religious

theorists and extreme focus on Western opinions has and Islamic Conference caused Islamic thoughts to remain obsolete and Western "Proceedings of the First International theories to gain a false sacredness. In this way, domestic

honors and going in line with Islamic strategies is awakening demonstrated as a kind of illusion and the only way to on universities professors gain reputation and financial development is shown to be

obeying common and accepted viewpoints in the Western "Selected Papers world. This neglect of religion and religious ideas of Muslim philosophers in the social, political, economic and governmental arenas was continued until the sparkles of awakening and fast movement of Islamic revolution of Iran appeared. It broke down all the bases of existing

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attitudes and defined a major role for religion in other social affairs. Victory of the Islamic revolution of Iran and establishment of the Islamic republic of Iran gave glad tidings for active presence of religion in social and religious arenas. At national level, this idea created religious-national identity and the quality of political- social lives for the Iranian people. At the trans-national level, it was required to reconstruct the Islamic civilization and retrieve Muslims identity and honor in the contemporary era. Defining national-religious identity and attempts to reconstruct the Islamic civilization caused new questions and challenges to rise at these two levels. Religious authorities had never faced with such challenges in the scientific field before. Answering these questions requires revision of foundations of common human and social sciences and the thought governing them. In the Islamic countries, human sciences are often in line with the Western worldview, which is based on the slogan ‗No Allah!‘, and are derived from Western atheist scholars‘ ideas. The Islamic world is in need of a worldview based on ‗There is No God but Allah!‘). To realize this, we should refer to religious clergymen‘s ideas. Even in those societies in which all decisions are made based on religious jurisprudence, people‘s need are not fulfilled; because of their narrow vision and lack of a macro planning. However, the passing of time has revealed inefficacy of Western methods of governing and Islamic

awakening wave persuaded Muslim scholars to find a new

"Selected Papers "Selected rst International International rst style for governing the society and establishing a system desirable for Muslim revolutionary people. Considering

on universities professors professors universities on the essentiality of adopting a desirable system and a awakening legitimate government, it is important to examine the

Islamic viewpoints and ideas of Muslim thinkers in this "Proceedings of the Fi the of "Proceedings

Conference Conference regard. Therefore, there rise some questions and the and Islamic Islamic and present paper aims to answer them. One of the related

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concerns is examining the ways for establishing Islamic systems based on political views of Muslim thinkers and consistent with religious jurisprudence. In the following we will discuss it. However, before going through this topic, let us explain the essentiality of legitimacy of systems from the Islamic point of view and describe distinct characteristics of religious and legitimate governments.

The Essentiality of Existence of Government and Governor It is a long time that the issue of government and its different dimensions has been discussed by scholars from all over the world. The result has been numerous theories about how to establish the structure of power. One of the fundamental and main subjects in the philosophy of politics is the essentiality of government. Since the primitive era and formation of early human communities, the existence of a governing body has been regarded as an absolute need. Only a few groups of people throughout the history, such as San Simon and Pruden, believed in eradication of government. According to San Simon,

human wisdom and thinking power has the ability to save

and guide the society. According to Anarchists and anti- and Islamic Conference government actives, human being is of a pure nature "Proceedings of the First International which makes him to accept good requests. This group also

believes that government damages human freedom and awakening that maintaining human honor and freedom requires on universities professors eradication of government. Sociological researches show

that man, always and in any situation, has regarded "Selected Papers establishment of governments as an inevitable essentiality consistent with his nature and wisdom. Except Anarchists who do not believe in establishment of governments and power structure, other schools of thought and intellectual groups believe that it is necessary to establish a

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government as well as a single and superior unit of power in order to direct social affair, provide public services and develop social order. Nowadays, almost no doctrine is dubious in the necessity of establishment of a regulated structure of governing and superior power. Islam, too, has had some ideas in this regard. Studying these ideas is a must for today people of the Islamic countries. As Imam Ali (PBUH) says in Nahj al-Balaghe: ‗People have no way but having a governor to run their community; even if the governor is a sinful man‘.1 It means that since man‘s acts affect others too and have negative and positive feedbacks, the majority of wise men in the world unanimously believe that there should be a regulating and guiding system in the society. This system, which is called ‗government‘, has its own specific requirements. A competent and becoming person should take the power to run the society and direct social affairs. Islamic religions, too, have recognized the importance of existence of governments and governors. Abu al-Hassan Maverdi is one of those who belive that Imams should govern the nation. ‗Religious clergymen should reach a consensus for ٔ عقةذْا نًةٍ یقةٕو ) ‘everything to be performed in the society he writes. He relies on all four ,(تٓةا لة اسيةّ ٔااةة تاساًةاع sources of religious jurisprudence as proofs for his sayings in the Al-Sultanieh book (Zaker, Salehi, 1997, p. 2&3). He also points out that ‗It is the nature of wise people who depute a leader (supporter) to protect them from

oppression and invade and to resolve their disputes. A

"Selected Papers "Selected rst International International rst society without an administrator will be inflicted by chaos and its members, just as wild animals left by their own,

on universities professors professors universities on will have permanent disputes and differences (ibid. 1997, awakening p. 582). The fact that in all eras, Muslims should have a

leader is agreed by all Islamic religions (Bi Azar-e Shirazi, "Proceedings of the Fi the of "Proceedings

Conference Conference 1997, p. 1). Abu Hafs Omar Nasafi is quoted to say that and Islamic Islamic and

Sermon 40 ;» ستذنهُاط يٍ ايرش تشّ أ لااشا « 1

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‗undoubtedly, Muslims always need an Imam who rises among them to execute Islamic rules, to prevent infidels to enter Islamic territories, to organize military armies, to collect Zakat and due donations, to punish guilty ones, thieves and those who disobey the regulations, to perform Friday Salah and religious celebrations, to end probable differences among people, to accept testimonials, to preserve rights of the orphans and to divide trophies‘ (Zaker Salehi, 1997, p. 6). Imam Khomeini (May Allah have mercy on him), too, believed that all the Islamic religions unanimously agree on the fact that there should be a governor or leader to govern the society (Imam Khomeini, 1987, vol. 4). However, there have been some differences in who should be appointed as the leader and what mechanism should empower him. As we see, there was no disagreement on the essentiality of existence of government by Sunni and Shiite scholars. Now, what should be noted here is the mechanism to legitimize the government. We should investigate to see what kind of government is confirmed by Islam to be legitimate. Some questions may rise here. For example, is any kind of government acceptable by Islam or that Islam aims to

establish a special kind of government with special

characteristics. Another question is that whether Islam has and Islamic Conference an absolute attitude towards the Islamic government or a "Proceedings of the First International relative one. In the following, we will answer these

questions. Here, it is necessary to go through different awakening kinds of governments in the world so that the Islamic on universities professors viewpoints will become easier to evaluate.

"Selected Papers ■ Systems: Today governments in the world can be divided to fall into two main categories. One is civil governments and the other is religious governments. In the following we define and elaborate on each of them:

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a) Civil Governments: The governments in which religion plays the least minor role are called civil governments. These kinds of governments often have a humanistic look at human being and know his wish as the legitimizing source of the government. Therefore, any measure or decision is taken by direct or indirect demand of people. Legislation is also another right of people. No law is legislated unless it is demanded by people. The systems in which the legitimizing source is merely people are called democratic systems. Nowadays, most of human societies have this kind of government. These systems are legalist and the criterion for legalism is people‘s votes. The criteria for rating in these systems do not have religious orientation at all and basically, ‗value‘ is what the majority of people demand in a particular period of time. So, it can be said that relativism and non-absolutism in distinguishing between right and wrong have formed the foundation of these systems. In civil governments, there is no morality in its sense. Morality is what its source is people‘s demand; no matter if their demand is in explicit or implicit contradiction with religion or wisdom. Here, justice is equality; i.e. all people, from any religion or race, whether good or evil, have an equal right to contribute to macro and micro decision-makings in the society. Of course, it should be noted that basically, in such societies, there is nothing as ‗absolute right‘. Pluralist attitudes and

hermeneutic thoughts are results of these kinds of

"Selected Papers "Selected rst International International rst governments. Secularism is considered as the fundamental principle in establishments of civil governments. That is

on universities professors professors universities on why civil governments are also known as secular awakening governments. In secular governments, divine rights are

substituted by natural rights. There is a mundane and "Proceedings of the Fi the of "Proceedings

Conference Conference materialistic attitude towards man that only concentrates and Islamic Islamic and on one aspect of man‘s life. The spiritual resurrection of

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man is never focused. Civil governments only seek to run the materialistic life of people on the basis of their own demands and wishes. They do not have any program for guiding them. It is obvious that although these governments have some good characteristics, they are not consistent with what is desirable in Islam and is approved by all its branches. b) Religious Governments In contrast to civil governments, religious governments are legitimatized through performing divine revelation and the prophets‘ traditions. Instead of people, here it is religion that determines the governing approach and instead of people‘s demand, it is divine will that dominates. The criteria for distinguishing right and wrong is determined and demand of the majority of people cannot turn a wrong thing to a right thing. In contrast to secular societies, in which religion is in a lower position to demand of the majority, in religious governments it is divine religion that is superior to anything and no change or alteration is made to it. Justice and equality are separate categories and equality cannot be regarded to be justice. In many cases, justice is realized only through non-equality.

Of course, here non-equality before the law is not

intended. One of the main principles of justice is equality and Islamic Conference of all people, even the governor, before the law. Attitude "Proceedings of the First International towards human being and the world is completely

different than that of civil governments. In religious awakening governments, everything is devoted to man and man is on universities professors devoted to Allah. Here, bestial aspects of man are not

considered and his physical prosperity is not superior; but "Selected Papers it is tried to nurture his spiritual dimensions and focus on his spiritual resurrection. Here, the governing system considers both running the society affairs and guiding people. Another difference between religious governments and civil governments is that the former does not accept

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the class system in the society. People are not divided to peasants and citizens. All people are regarded to e equal. Here, the criteria for evaluation are not based on capitalism and paying taxes. Basically, capitalism gives no superior position to rich people in the societies with religious governments. Religious governments are also known as sacred governments. Methods of legislation and execution of law are different in religious and civil governments. Each of them has their own specific methods. As civil governments preserve a substantial role for people to play in running the society, religious governments, too, preserve a special value and respect for people and believe that they play a significant role, of course in the right path towards perfection. One of the pivotal issues related to legitimacy or non-legitimacy of the Islamic systems and religious governments is the governor. Since this topic is very important, we elaborate on it in this paper. However, before that, it is good to take a look at the relationship between religion and politics which is of a great significance.

■ Relation between Religion and Politics One of the most important issues which determine the structuring and institutionalizing a political society is the role and position that religion has in governing societies. Many countries, based on their accepted ideology, have totally disregarded religion and have not let it or its

representative to participate in political affairs or have

"Selected Papers "Selected rst International International rst minimized their participation to a large extent. This approach, which is mainly adopted by Western societies

on universities professors professors universities on since the medieval centuries and semi-religious awakening governance of that time, has gradually swept Islamic lands

too and has made some Islamic thinkers or governors to "Proceedings of the Fi the of "Proceedings

Conference Conference claim for separating religion from politics. The and Islamic Islamic and contradiction between this attitude of some governors and

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thinkers and that of clergymen of the Islamic world led to a lot of disputes and conflicts in which many clergymen and religious elites were martyred. Religious scholars and great men of religion in the Islamic countries have always maintained a real and definite originality for religion and all roles it plays in different scenes of the society. From among them martyr Ayatullah Mudarres can be mentioned. In his sayings, he repeatedly referred to the deep relationship between religion and politics asserting, ‗the origin of our politics is our religion… our religion is our politics and our politics is our religion‘ (Fazeli, Abd al-Reza, 2007, no. 57, p. 271-294). Many Sunni scholars also believe in inseparability of religion and politics in the Islamic systems. For example, Hassan al-Banna, one of the founders of al-Ikhwan al-Muslimun movement Institute in Egypt, says, ‗religion and politics are inseparable. One of the most important goals of the Islamic systems is to stabilize and to promote religion. An Islamic government is based on three pivots of the governor‘s responsibility, the nation unity, and respecting people‘s demand. Its fundamental principles are justice, freedom and jihad.‘ Al-Banna lists three characteristics of

an Islamic government, including: being promoter, being

universally comprehensive and being religious. He also and Islamic Conference names its four tasks, including: establishing a political "Proceedings of the First International system, realizing justice at the individual, family, national

and international levels, promoting religion, and finally awakening jihad. According to al-Banna, a desirable system is on universities professors caliphate system (Moradi, Majid, 2002, no. 19, p. 83-102).

Muslim scholars and great Sunni and Siite Faqihs "Selected Papers unanimously agree on the close and harmonious relationship between religion and politics and have presented valuable ideas in this regard. Explaining the nature of the relationship between religion and politics and the necessity of following religion in other areas of the

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society, they refer to an important issue to be considered in establishing Islamic systems. In addition to the content of a religious government that should be Islamic, they believe that institutionalizing and structuring the society should be done based on religion and religious orders. In other words, not only the theme and nature of a religious government, but also its frame and structure should be Islamic. Establishing an Islamic system without creating Islamic structures is not possible.

■ Main Structures and Institutions for Establishing Islamic Systems As explained, Muslim scholars believe that not only the content of a religious government, but also its structuring and institutionalizing should be based on religion and religious orders. In other words, its frame and structure should be Islamic. And establishing an Islamic system without creating Islamic structures is not possible. Therefore, main structures and institutions in an Islamic system are as following: 1. Legislative power; 2. Executive power; 3. Judicial power; 4. Inspective power; 5. Supreme power. Since the responsibility of controlling the society in the path to reach the intended goals and also the perfection of the Islamic society is rested upon the supreme power, it is considered as the most important power in the Islamic system. This issue has caused many discussions by

Muslim scholars and many books to be written under this

"Selected Papers "Selected rst International International rst topic. So, according to Muslim scholars, the society‘s pillar, which regards both thematic and structural aspects

on universities professors professors universities on of the Islamic system, is the government‘s custody (the awakening supreme power) that legitimizes it.

"Proceedings of the Fi the of "Proceedings

Conference Conference and Islamic Islamic and

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■ Legitimacy of the Government After elaborating on the essentiality of the existence of governments based on reason, narrations and experiences, now it is necessary to see if government, in Islam and from Muslim scholars‘ viewpoints, is of its own structure and particular theme and content. The political system of Islam does not accept any kind of structure or framework. Basically, not any framework has the capacity to fulfill Islamic goals. If a frame is not consistent with religion in a religious society, then the government is an idolater (Taqut) one and loses its legitimacy. In Islam, Taqut is a term referring to non-Islamic governments and governors. Therefore, governments and societies are defined as being binary or two dimensional. In one dimension, it is divine and Islamic and in other, it is Taquti (idolater). According to Quran, an idolater regime has a dark and unbelieving directionality; so one of the characteristics of unbeliever societies is that they resign themselves to dominance of idolater. As we read in Quran, ‗Allah is the guardian of those who believe, He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are demons who take them out of light into the darkness‘

ا ٔن انزیٍ آيُٕا یخشآى يٍ انظهًاخ ان انُةٕس ٔ انةزیٍ کحةشٔ أنرةا ٓى )

and Islamic ا ن ط ا ا ٕ خ ی خ ش ا ٕ َ ٓ ى ي ٍ ا ن ُ ة ٕ س ا ن ة ا ن ظ ه ً ة ا خ ا ٔ ن ا ة ا ة ح ا ب ا ن ُ ة ا س ْ ة ى ل ر ٓ ة ا Conference Baqarah chapter, verse 257). In this regard, Imam "Proceedings of the First International) (رانةذٌٔ Khomeini (May Allah have mercy on him) says ‗On one

hand, there is Allah, and on the other hand there is Satan. awakening There is nothing in between. A path is either Allah‘s path on universities professors or Satan‘s‘ (Imam Khomeini, 1987, vol. 8, p. 327).

‗Therefore, since there is a binary path and people fall into "Selected Papers two contrasting groups, the people of society are divided into two groups of faithful and infidels. This division causes an ideological struggle in the society and finally, outbreak of wars‘ (Husseinian, Roohullah, 2009, p. 65). Ayattullah Tabarsi, a great religious expert of 5th and 6th

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centuries, is one of the Muslim scholars who in his writings on governments, has explained the essentiality of governments as well as obeying legitimate governors and has criticized and rejected the issue of Taqut. On legitimate governors, he writes, ‗Some may ask that how it is possible that government belonged to Ibrahim (PBUH), but it was Nimrod who was running the society and has the executive power! The answer is that invitation, punishment, commanding and forbidding all were assigned by God to Ibrahim (PBUH); however, Nimrod did these using force and hostility. He was not legitimate and of religious custody over people‘ (Arefi, Muhammad Akram, 2008, p. 58). So, it was Ibrahim (PBUH) who had the legitimate and divine custody of the Islamic society and Nimrod Taqut and tyranny prevented him to take the power for guiding people. In Tabsaratul-Ahkam, Ibn-e Farhoon Maleki, a Sunni scholar, writes, ‗Allah explained the religious rules for us out of his kindness, to preserve what is expedient for people and to eject any corruption. Some of these expediencies and corruptions are understandable for us and some others are hidden. The religious rules are divided into five main categories‘ عا ه ى ا ٌ ا ال ث ح ا َ ّ ف ش ع ا س ْ ْ ا و ی ح ْ ة ى ي ُ ٓ ة ا ي ة ا ا د س ک ُ ة ا ِ ٔ ي ُ ٓ ة ا ي ة ا ر ح ة ) عهرُا سعثانًصانح انعثاد ٔ دسِ نًحاالذ ْى ذحضی ل ٔااثا ٔ ْ ذُقسةى انة Then, he defines government in the framework (رًسةح اقسةاو of religious rules and assigns the fifth rule, which is set to prevent people from committing sins and consists of six

subcategories, to the government. He explains that Allah

"Selected Papers "Selected rst International International rst has established these rules to preserve his servants‘ expediencies and to eject probable corruptions. Therefore,

on universities professors professors universities on government is clearly defined in the framework of divine awakening religious will. ‗Allah‘s determining role in establishing

variable social and individual rules is crystal clear‘ (Zaker "Proceedings of the Fi the of "Proceedings

Conference Conference Salehi, Qolamreza, 1994, no. 11, p. 47-70). In his great and Islamic Islamic and series on religious jurisprudence, Ibn-e Hazm Andelusi,

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relying on several Quran verses, writes that the criterion for legitimacy of any government is ‗what has revealed to us by Allah‘ and anything else is unlawful, sin and non- executable. He believes that truth is defined within the framework of religious rules. He writes: ‗Make judgments only based on what Allah has revealed to his Prophet (PBUH). He is the truth and anything but him, is oppression. Never break Allah rules as He says: Believe in what I have revealed to Muhammad and he is true in his ٔ س یحم انحْى اس تًا اَضل ا ذعانى عهى نساٌ سالٕلا )‘…invitation ) ص ( ٔ ْ ٕ ا ن ح ة ٔ ک ة م ي ة ا ع ة ذ ا ر ن ة ل ٓ ة ٕ ا ة ٕ س ٔ ظ ه ة ى س ی ح ة م ا ن ح ْ ة ى ت ة ّ ٔ یحسخ اتذا ارا ْْى تّ انحاکى ٔ تشْاٌ رن قٕنّ ذعانى: ٔ اٌ اْْةى ترةُٓى تًةا اَضل ا ٔ قال ذعانى: ٔ آيُٕا تًا اَضل عهةى يحًةذ ٔ ْةٕ انحة يةٍ ست ٓةى. ٔ ق ا ل ذ ع ا ن ى : ن ر ث ر ٍ ن ه ُ ة ا ط ي ة ا َ ة ض ل ا ن ة ر ٓ ى . . . ٔ ا ن ظ ه ة ى س ی ح ة م ا ق ة ش ا س ِ ٔ ا ن خ ط ة ا ب س ,Ibn-e Hazm, Ali Ibn-e Ahmed Ibn-e Saied) (یاةٕص ايضةا ِ Al-Mahalli, p. 362, no. 1774). In al-Muqaddamah, Ibn-e Khaldun present two hypotheses for explaining his theory on divine legitimacy of the government. The first one is that, both from Allah‘s point of view and based on political wisdom (without considering religious rules), political and social chaos is rejected; because it means not and (ٔ يٍ نةى یاعةم ا نةّ َةٕسا لًةا نةّ يةٍ َةٕس ) seeing Allah lights

besides, political rules only monitor expediencies of this

world and not the next world. Therefore, religions require and Islamic Conference making common people to obey religious rules and it is "Proceedings of the First International considered as a religious duty. Ibn-e Khaldun also knows

the political governing, which is based on human‘s reason, awakening to be deficient and introduces religious government as the on universities professors only way to fulfill the widespread interests of people in the

two worlds. He describes the religious government as "Selected Papers manifestation of Allah‘s light (Ibn-e Khaldun, Abd al- Rahman Ibn-e Muhammad, 1987, vol. 1, p. 364). The mentioned theory can be named ‗public guardianship‘. In Ma‘aserul-Anafeh, he looks at the issue of government and its legitimacy from this angle and develop his own

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theory on the basis of this Hadith of the Noble Prophet (PBUH) that said ‗All of you are responsible about your کهْى ساع ٔ کهْى يسإل عٍ سعررةّ لاسيةاو ساع ٔ ْةٕ يسةإل ) ‘people This is a dominancy defined in Quran and .(عةةٍ سعررةةّ Islamic traditions and it can be found using this formula: governor = dominance + responsibility. Therefore, Islam does not recognize an absolute dominance for any individual or even Imam or the Islamic governor. The absolute governance only belongs to Allah. Imam is a man whose political responsibility is mixed with his power and dominance, which is given to him by Allah and as a trust. He has turned to a ‗guardian‘ who protects both people‘s interests and religious rules with a sense of responsibility, power and compassion (Zaker Salehi, Qolamreza, no. 11, p. 47-70). Ibn-e Teimiyeh, too, has developed all his religious theories based on the ‗order‘ verse in Quran. He has used this verse as the framework for his book ‗Al- Siasa al-Shar‘iyya‘. According to him, in the verse ‗Allah orders you to deposit trusts to their owners‘ 1 the word ‗trusts‘ refers to three things: 1. Custodies; 2. Judging based on justice; and 3. Properties. Considering the first one, we can conclude that government is a divine trust which should be deposited to the most competent and truthful man. No need to mention that the concept of political system‘s legitimacy is implicit in the word ‗trust‘; i.e. the Islamic governor holds what really belongs to Allah. In fact, the governor is only an executer of what has

been given to him (Ibn-e Teimiyeh, Ahmed Ibn-e Abdul-

"Selected Papers "Selected rst International International rst Azim, p. 18).

on universities professors professors universities on ■ Legitimate Custody from the viewpoints of Shiite awakening Scholars

In contrast to many common attitudes in the societies "Proceedings of the Fi the of "Proceedings

Conference Conference that regard man as an earthly and one-dimensional being, and Islamic Islamic and

1.» اٌ ا یأيشکى اٌ ذندٔ اسياَاخ انى اْهٓا «

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Islam has other-worldly and multi-dimensional view towards him. According to Islam man needs to move in the path of wisdom and Velayah so that he can fulfill both his earthly and spiritual needs. Therefore, a legitimate government is the one which can fully provide the required means for reaching this goal. Islam, as a guiding and perfect religion, has described the characteristics of a legitimate government. One of the most important legitimizing basics for Islamic system is the issue of governor. In Isla, the governor should meet certain criteria and have some special characteristics without which it is not legitimate to govern and it is called Taqut. Sunni and Shiite scholars have some opinions regarding who should be leader of an Islamic society and what characteristics he should have. First, we go through Shiite scholars‘ view. In 413 AH, Sheikh Mufid (May Allah have mercy on him) wrote ‗When there is no infallible Imam to take Velayah, then it is due for truthful, just, wise and graceful Faqihs to take the same responsibilty‘ (Al-Maqna‘a, p. 675). In 460 AH, Sheikh Toosi (Allah may have mersy on him), in his books especially ‗Nahaya‘, deemed the most important foundations of the society to be religious verdict, jihad,

judgment and performing religious rules. He considered

these responsibilities to be rested upon Faqihs. Issuing and Islamic Conference verdicts and judging for people in dispute is not permitted "Proceedings of the First International unless it is done by a person who is authorized by the king

of truth (infallible Imam). When Imams do not have the awakening possibility to do such things, this responsibility converts to on universities professors Shiite Faqihs (al-Nahaya va Nokatoha, vol. 2, p. 17). In

598 AH, Ibn-e Edris Helli (May Allah have mercy on him) "Selected Papers describes an Islamic governor like this ‗Religious rules are assigned to be executed; i.e. it is false that the rules issued by Allah are not obeyed. Therefore, someone should take the responsibility to execute divine rules. Of course, not everybody has the required competency to do so. It is only

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the infallible Imam (PBUH) who can do this. When he is in occultation or is not in power, it is only a Shiite man, appointed by Imam, who has the right to be in this position. The Shiite man must have seven requirements: science, wisdom, judgment, determination, education, tolerance, vision and the power to justly execute the religious rules (al-Sara‘er al-Havi le-Tahrir al-Fatavi, vol. 3, p. 537). In 771 AH, Fakhrul-Mohaqeqin (May Allah have mercy on him) wrote: ‗In Islam, the right to make judgment and have Velayah is vested upon the one who is competent enough to issue secondary religious orders for special people and whose verdict is influential enough for retrieving legal rights of people. This Velayah is accompanied by leadership in affairs related to the two worlds‘ (Izah al-Fava‘ed, vol. 4, p. 294). In 940 Ah, Muhaqeq Sani (May Allah have mercy on him) said ‗Shiite scholars and Faqihs have agreed that a just Shitte Faqih who meets all the criteria for issuing religious orders, to be as deputy of infallible Imams at the time of occultation. He should be a Mujtahed and have all the characteristics to be Imam‘s deputy‘ (Rasa‘el al-Muhaqeq al-Karki, vol. 1, p. 142). Somewhere else, he said ‗In Islam, Faqih is Imam‘s deputy and in fact, is appointed by him. He takes the responsibility of Velayah on behalf of Imam‘(Majma‘ol-Faede val-Burhan, vol. 4, p. 358). In 993 AH, Muqaddas Ardabili said:‘ as Amr Ibn-e Hanzalah and Abi Khadija narrated, the responsibility of issuing

religious rules is vested on Faqihs. They have been

"Selected Papers "Selected rst International International rst appointed as governors. In addition to consensus and essential requirements, we can rely on Faqih, as a deputy

on universities professors professors universities on of Imam. So a governor can take any responsibility that awakening Imam has (Majma‘ol-Faede val-Burhan, vol. 7, p. 546). In

1231 AH, Saheb Riaz wrote:‘ there is no doubt or "Proceedings of the Fi the of "Proceedings

Conference Conference disagreement on the fact that the governor in the time of and Islamic Islamic and occultation is the competent Faqih who is a

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Mujtahed‗(Riaz al-Masa‘el, vol. 9, p. 509). In 1226 AH, Seyyed Muhammad Javad Ameli wrote‘ Faqih is deputy of Imam (PBUH) and is protector of Muslims. Certainly, he has a divine authority to rule what is expedient to the public (Meftah al-Keramah, vol. 18, p. 50). In 1244 AH, Mullah Ahmed Naraqi pinted out ‗Faqih has the same authority as the Prophet (PBUH) and Imams (peace be upon them)-as governors and guardians of Islam- have; unless there is a reason for the reverse to be done‘ (Avaed- e A‘ede Tahdid-e Velayat al-Hakem, p. 187-188). In 1281 AH, Sheikh Murtaza Ansari (May Allah have mercy on him) believed that ‗according to Islamic narrations, the verdict by Faqih is valid to be practiced in all its religious aspects; because, as Amr Ibn-e Hanzaleh narrated, the word ‗governor‘ means ‗the absolute dominant‘. It means that Imam (PBUH) said ‗I have appointed a person as your governor‘. It can be interpreted in this way that Imam make a special person dominant in all minor and major affairs of people that relate to the government‘ (Sheikh Ansari, no. 22, p. 8-9). In 1266 AH, Saheb Javaher (May Allah have mercy on him) said ‗Faqih is appointed by Imam to interfere in all affairs; i.e. whatever power Imam

has, is invested on Faqih too‘ (Javaher al-Kalam, vol. 21,

p. 296-297). In 1329 AH, Ayattullah Broujerdi believed and Islamic Conference that ‗Generally, from both reason and narrative "Proceedings of the First International viewpoints, it can be concluded that a just Faqih is

appointed by infallible Imam (PBUH) in the public and awakening important affairs of people. We explained it and there is on universities professors no doubt in this issue. Even in order to prove this, there is

no need to Amr Ibn-e Hanzaleh‘s narration, though is it a "Selected Papers clear evidence of it‘ (al-Badr al-Zaher, p. 74). In his book ‗Tanbih al-A‘emmeh‘, Ayattullah Na‘inei (May Allah have mercy on him) writes that ‗The best way to establish a just government which is guardian of common people‘s interests is that the governor man is of a pure innocence

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that only Allah‘s will can dominate him‘ (Tanbih al- A‘emmeh, p. 15). Regarding rules and supervision of the wise, he explains that he does not believe in issuing rules consistent with religious regulations. Then he refer that not paying attention to any of these issues and negligence in performing it, leads to invalidation of the executive power and changing the true concept of Velayah to tyranny and dictatorship of some false governors. As a result, corruption will spread (Saqafi, 1997, p. 9). Imam Khomeini (May Allah have mercy on him) also says ‗faqihs are the secondary heirs of the holy Prophet (PBUH). The affairs assigned to infallible Imams (peace be upon them) by the great Prophet (PBUH) are the cases of power for Fagihs too. They are authorized to do anything done by the Prophet (PBUH); just as Imam Ali (PBUH) did Imam Khomeini, 1987, p. 77). Regarding Velayat-e Faqih, Imam Khamene‘ei (May Allah prolong his life) says ‗enmity with Velayat-e Faqih is enmity with the main and most important principle and basic of the Islamic republic system‘ (Imam Khamene‘ei, 1991). Ayattullah Sistani (May Allah prolong his life), one of Najaf Mujtaheds, says ‗Velayah in what is called Hasbiya by religious experts is fixed for every competent Faqih. However, Velayat-e Faqih in public affairs, on which the order of Islamic society stands, is fixed for Faqih under the condition that some circumstances, such as his being acceptable by the faithful people, are met. It is true for

both the Faqih‘s personality and the situation (Ayatullah

"Selected Papers "Selected rst International International rst Sistani: http//sistani.org). Ayatullah Allameh Mesbah Yazdi (May Allah prolong his life) believes that

on universities professors professors universities on ‗regardless of religious and divine evidences, the most awakening ideal and supreme form of the Islamic government, which

is desirable by Islam, is the governance of infallibles. "Proceedings of the Fi the of "Proceedings

Conference Conference Undoubtedly, government is of a distinct value. When we and Islamic Islamic and do not have access to infallible Imams (peace be on them)

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and it is not possible to establish the most ideal form of Islamic system, then we should select someone to take this responsibility. He should be the most similar to infallible Imams in his knowledge and practice and be a well- qualified Faqih who is the most similar to Infallible Imam (PBUH) in his knowledge, practice and management. He is considered as infallible Imam‘s deputy (Mesbah Yazdi, 1999, p. 95-96). Regarding the issue of Velayah, Ayatullah Javadi Amole (May Allah prolong his life) says ‗in the governing system which is based on Velahay principle, Imam al-Zaman (may Allah hasten his reappearance) (The Master of the Age) is the well- qualified Faqih‘ (Javadi Amoli, 2007, p. 211).

■ Legitimate Custody from the Point of View of Sunni Scholars and Thinkers Sunni scholars, too, have described some characteristics of an Islamic government. In the following we refer to some of them. In his books, Ghazi Balghani (in the 4th centuary) lists being from the tribe of Quraysh, Ijtihad and being a religious expert as the criteria to be an Imam (see Abi Bakr Baghlani, 1414 AH, vol. 3, p. 471). From the

point of view of Abu al-Hassan Maverdi (in the 5th

century) Imamat has been defined to be deputy of the and Islamic Conference Prophet and guarding the religion and politics. Appointing "Proceedings of the First International someone as an Imam depends on the consensus. He should

be qualified. Maverdi believes that just like Jihad or awakening acquiring knowledge, it is a Kafayi (sufficient) religious on universities professors duty; i.e. if somebody rises to fulfill it, then it is not due to

others do so. Moreover, Maverdi lists seven conditions to "Selected Papers in the position of Imam. They include: being just, having knowledge to the extent of becoming a Mujtahed, being mentally healthy, being physically healthy, being resourceful, being courageous, and being from Quraysh tribe (Maverdi, 2012, p. 6: Website of Iranian TV research

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center). From Maverdi‘s point of view, the first and the most important principle for legitimacy of a government is believing to the fact that Allah is the main One who determines the right to govern people and caliph is only executor of Allah‘s order (Zaker Salehi, Qolamreza, 1994, no. 11, p. 47-70). Imam Novi (in the 7th century), too, knows being Qurayshi, being Mujtahed and being a religious expert to be the criteria for being an Imam (Novi, 2012, p. 518). Sa‘d al-Din Taftazani (in the 8th century) was one of the well-known and great preachers among Sunni people. He lists being committed, being just, being freeman, being male, being Mujtahed, being courageous, being prudent, being eloquent in speaking, and being from Quraysh tribe to be the necessary condition for gaining the position of Imam and leadership (Taftazani, 1992, vol. 5, p. 243-245). According to Fazlullah Roozbehan Isfahani (in the 10th century) the concept of Imamat in Islam means being deputy of the great Prophet (PBUH) in promoting religion and protecting the territory of the country (Roozbehan Isfahani, 1991, p. 40-41). In his book ‗al- Edalah al-Ejtema‘iyya‘, Seyyed Qutub (in the 20th century) writes ‗obeying an Imam is equal to obeying Allah and his prophet (PBUH); because unconditional obeying the Islamic governor is not originally a religious duty. Obeying the Islamic governor depends on that if he perform religion in the society or not. If he is deviated from fulfilling his responsibility, then obeying him is not

due and his Velayah is invalidated. The great Prophet

"Selected Papers "Selected rst International International rst (PBUH), the master of Islam, says ‗A Muslim should obey his Imam whether in what he desires or what he does not

on universities professors professors universities on desire. He should listen and obey, unless he is commanded awakening to do a sinful act. Only in this situation, he neither listens

nor obeys.‘ He also says ‗listen and obey; even if a "Proceedings of the Fi the of "Proceedings

Conference Conference Habashi slave is appointed to be your governor. You and Islamic Islamic and should obey your governor as long as he performs Quran‘s

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orders‘. From this text, Qutub concludes that ‗it is crystal clear that in this Hadith, obeying the governor is conditional; if he is acting consistent with Quran and divine riles, then it is due to obey him. Therefore, this obedience is not unconditional and one-directional and it is not an eternal obedience, in case the governor disregards Allah religion and traditions of the prophet‘ (Seyyed Qutub, 2000, p. 199-198). Abul-Ali Modudi (in the 20th century), too, deems justice as the necessary requirement for caliphate. He adds ‗no oppressor or sinner, whether being a caliph or governor, is not worthy of obedience. Obeying them is originally invalid and it is not a religious duty over people to do so‘. In order to prove this, Modudi relies on the quotation of the well-known Hanafi Imam, ‗Abubakr a;-Jasas‘ narrated in the book ‗Ahkam al- Quran‘, saying ‗an oppressor is not allowed to be a prophet. It is the case for all positions, such as caliph, judge, that requires people‘s obedience in religious affairs. Mufti, witness or the narrator of the prophet‘s Hadithes are other examples. The Quran verse ‗But My Promise is not is )س یُةةال عٓةةذی انظةةانًرٍ ) ‘within the reach of evil-doers indicative of the fact that the quality of an Imam‘s being

just and righteous is guaranteed by Allah. This verse

shows that a sinner cannot be an Imam or caliph and his and Islamic Conference governance is invalid (Modudi, 1986, p. 307). Relying on "Proceedings of the First International the verse ‗O you who believe! Obey Allah and obey the

Apostle and those in authority from among you; then if awakening you quarrel about anything, refer it to Allah and the on universities professors Apostle, if you believe in Allah and the last day; this is

یا ایٓا انةزیٍ آيُةٕا اعرعةٕا ا ٔ ) ‘.better and very good in the end "Selected Papers Abdul-Aziz al-Badri ,(اعرعةةةةٕا انشالةةةةٕل ٔ أنةةةة اسيةةةةش يةةةةُْى concludes that ‗the pronoun ―you‖ in ―from among you‖ refers to ‖the ones who believe‖; i.e. the governor is a faithful Muslim too (abdul-Aziz al-Badri, p. 47). In this regard, Abdurrahman Jazri writes ‗it is agreed that Imamat

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is a religious duty for Muslims so that they could act according to religious teachings and retrieve the oppressed rights from the oppressor. Muslim scholars unanimously are on the belief that the Islamic governor should be of the following characteristics: 1. Being a Muslim; 2. Being committed; 3. being free; 4. Being male; 5. Being from Quraysh tribe; 6. Being Mujtahed and knowledgable. He must meet these criteria so that he can inform people of the religious rules. He should not be in need of other‘s issued religious verdicts (Abdurrahman Jazri, 2012, p. 5, p. 316-317). Finally, the conditions agreed by all the scholars from different Islamic religions can be summarized as below: a) Islam: according to the holy verse ‗Obey Allah and obey the Apostle and those in it is ,(اعرعةةٕا ا ٔ اعرعةةٕا انشالةةٕل ٔ أنةة اسيةةش يةةُْى ) ‘authority obligatory that Muslims‘ caliph be himself a Muslim from among them. Besides, as Allah says in Quran ‗And never will Allah grant to the unbelievers a way (to triumphs) ,(ٔ نةٍ یاعةم ا نهْةالشیٍ عهة انًةٕيُرٍ الةثری ) ‘over the believers the position of caliphate is to be Allah‘s deputy in protecting the religion and politics. Therefore, it is evident that Imamat position should be granted to a person whi deeply believes Islam religion and not the one who is infidel. B) Being male: As Allah says in Quran ‗Men are )انشاال قٕايٌٕ عه ‘the protectors and maintainers of women and according to the prophet (PBUH) says ‗ People , انُسةاب نٍ یحهح ) ‘will not succeed who are commanded by a woman

the leader of Muslims should be a ,(قةٕو ٔنةٕا عهة أيةشْى ايةشأ ِ

"Selected Papers "Selected rst International International rst man. c) Justice: He should be well-known for his being just and tolerant and not obeying misleading temptations

on universities professors professors universities on and whims. He should be determined to regain people‘s awakening rights and monitor all his employees and agents‘ activities

to see if they are fulfilling their tasks efficiently or not. d) "Proceedings of the Fi the of "Proceedings

Conference Conference Prudence and eligibility: An Imam should be of a good and Islamic Islamic and power of decision making and be able to accomplish

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caliphate-related responsibilities. c) Knowledge: He should be knowledgeable to the extent that he has a good command of cultural and religious issues of his time; because he is committed to accomplish religious rules in the society and if he does not have any knowledge of these rules, then he will not able to practice them. E) Health: he should be both physically and mentally healthy to recognize what undermines his thought and practice. Caliphate-related duties are mainly divided into two categories: 1. Guarding and protecting the borders of faith and religion; 2. Establishing a politics consistent with religion (Qadiri, 1997, p. 18-19; Collected Paper: Government from the Religious Viewpoint, 1997, p. 564- 565). From the above we can conclude that the main Islamic principle is to deposit the government to the most eligible man. Therefore, Imam is in the center of the Islamic government. That is why the supreme leader of the Islamic government is the Vali of Muslims and he organizes the coordinator institution for establishing unity in the society.

■ the Superior and Coordinator Institution in the

Islamic System

According to the Islamic scholars, the most ideal form and Islamic Conference of government is the one which legislate, execute laws and "Proceedings of the First International monitors their appropriately being executed. This ideal

pattern can be realized only though the presence of awakening infallible Imam; i.e. in an ideal Islamic government, the on universities professors infallible Imam is the leader; because he is away from

misleading whims, evil intentions, self-centeredness, and "Selected Papers favoritism. He is not influenced by non-divine seductions and false motivations. These characteristics causes him to avoid dictatorship and oppression, which are practiced by weak and misled people, and to organize different powers of the government to fulfill both materialistic and spiritual

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needs of people and to resolve tensions, conflicts and differences among them. Since Islam has planned for the occultation era, in which the infallible Imam (PBUH) is not present, it has considered all the potential needs. It has introduced other models and other possible strategies. As mentioned before, the Islamic view towards everything is not an absolute view. It is relative and a strategy can have different dimensions appropriate for different periods of time. When establishment of the most ideal Islamic government is not possible, it is not totally ignored. If we cannot reach to one hundred percent of goodness, it is possible to reach to less. Therefore, in the secondary and inferior form of Islamic government, one who is at the center of government is ―the most similar to infallible Imams‘. In addition to the required eligibilities, he should be at the highest level of justice and piety after the infallible Imam. Such figure is considered as Vali-e Faqih who is the organizer of the society‘s solidarity and coordinator of different powers and monitor of the activities of governmental agents. He directs the macro orientations of the government and determines the macro policies (Mesbah Yazdi, 1999, vol. 2, p. 169-174). Allameh Sheikh Yusof Bahrani is one of the greatest Shiite religious experts in the 12th century in Bahrain. Regarding obedience to infallible Imams, he writes ‗one who does not accept Imam‘s deputy, does not accept Imam himself too. Finally, he will not accept Allah and

will become a polytheist‘ (Bahrani, Sheikh Yusof, 2008, p.

"Selected Papers "Selected rst International International rst 35). He refers to some narrations about the occultation era and appearance of Imam al-Zaman (ibid. P. 36).

on universities professors professors universities on awakening ■ Pillar of Unity and Guarantee of Eradication of

Authoritarianism "Proceedings of the Fi the of "Proceedings

Conference Conference In order to prevent authoritarianism of those in power and Islamic Islamic and and also to prevent them from misusing their powers,

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Montesquieu presented his theory for separation of powers. Although this theory was accepted by by the public, he could not realize its philosophy and goal. Islam has presented a precise and fundamental strategy for solving the mentioned problems. In Islam the first and the most important way to prevent corruptions and unreasonable interference of an institution of power in another, is to put more emphasis on piety and moral eligibility. It means that any manager or agent, who has a special social responsibility, should have a level of piety depending on his position and influence. Accordingly, the one who is at the center of Islamic government should be of the highest level of piety as well as other requirements of leadership. Therefore, in the Islamic government, the criteria for solidarity of the society and organizing the governmental affairs are based on the authorities‘ piety and eligibility. The responsibilities should be granted to them depending on their level of piety and knowledge. In fact, responsibilities are entrusted to people and the authorities‘ position and responsibility change to the extent that the quality of their eligibilities varies (Mesbah Yazdi, 1997, vol. 2, p. 169-174). It can be concluded that

the most pious man in the society is Vali-e Faqih. He

meets all the criteria, from commitment to expertise, for and Islamic Conference guiding the society. However, to establish an Islamic "Proceedings of the First International system we need other institutions to be authorized by the

divine caliph in processing social affairs and providing awakening services to Muslim people. Among these institutions, there on universities professors is legislation power which is the decision-making

authority in the Islamic government. "Selected Papers

■ Legislation Power (Decision Maker) The legislation power intended in Islam is different from what is current nowadays. The reason is that in the Islamic governments, legislation is restricted to God and

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nobody else has the position to do it. The opinion or idea of nobody is valid and nobody, even if knowledgeable and expert, has the right to make a law, to make an unlawful thing lawful or vice versa. As the holy Quran says: ‗O ye who believe! Make not unlawful the good things which Allah hath made lawful for you, but Commit no یةا ایٓةا ) ‘.excess: for Allah loves not those given to excess انةةزیٍ آيُةةٕا س ذحشيةةٕا عرثةةاخ يةةا اْةةم ا نْةةى ٔ س ذعرةةذٔا اٌّ ا س یحةةة :In another verse, we read .(انًعرذیٍ ‗O Prophet! Why do you forbid (yourself) that which Allah has made lawful for you; you seek to please your یا ایٓا انُثة نةى ذحةشو ) ‘wives; and Allah is Forgiving, Merciful 1(يا اْم ا ن ذثرغ يشضاخ اصٔاا ٔ ا احٕس سْرى From this point of view, legislation is restricted to God and parliament members have no right of themselves to establish regulations. In fact, they are authorized to do planning for civil, economical, political and social affairs in the framework of Islamic laws. So, in the Islamic government, there are three stags for any rule or regulation: 1. The stage of canonizing religious rules that is restricted to Allah. 2. The stage of knowing the rule and extracting it from religious documents that is a task of religious experts and Faqihs. 3. The stage of planning based on existing gaps and the realities of society and consistent with religious rules. It is

a task of parliament members.

"Selected Papers "Selected rst International International rst Therefore, it is necessary for parliament members to have two kinds of awareness:

on universities professors professors universities on a) Awareness of the society gaps and the potential awakening ways for progressing of the society in different dimensions

b) Awareness of religious rules and Islamic "Proceedings of the Fi the of "Proceedings

Conference Conference jurisprudence and traditions and Islamic Islamic and

1 Tahrim Chapter, verse 1

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As Allah says in the Holy Quran: ‗Surely I have manifest proof from my Lord and you call it a lie; I have not with me that which you would hasten; the t judgment is only Allah's; He relates the truth قم اَ عه ترُح يٍ ست ٔ کةزترى ) ‘.and He is the best of deciders تةةةّ يةةةا عُةةةذی يةةةا ذسةةةرعاهٌٕ تةةةّ اٌ انحْةةةى اس یقةةةص انحةةة ٔ ْةةةٕ ررةةةش 1(انحا ه The unique legislation power in Islam is Allah and nobody else has the right to set rules. No rules, except those approved by Allah, are to be executed. Therefore, in the Islamic government there is a planning parliament instead of legislation parliament. In this regard, Imam Khomeini (May Allah have mercy on him) says: The main difference between Islamic government and royal constitutional or republic governments is that in the latter it is representatives of people in the parliament or the king himself that establish rules; but in the Islamic governments the legislation power and the authority of making rules is restricted to Allah (Imam Khomeini, 1987, p. 46). In the Islamic republic of Iran, which is a religious

government, the Islamic parliament is the responsible

body for planning based on needs and understanding and Islamic Conference realities. The Guardian Council, members of which are "Proceedings of the First International Faqihs, monitors the approved planning by the parliament

to be consistent with Islamic criteria. If the approved awakening programs are not confirmed by the Guardian Council, they on universities professors will not be executed by the executive power. Of course

there are some exceptions that should be decided by the "Selected Papers Expediency Discernment Council. For example, in the cases that it is expedient to consider an approved program of the parliament to as kind of secondary religious rule.

1 An‘am Chapter, verse 57

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In addition to the legislation power, there is an executive power which is another pillar of the Islamic governments. This power and its scope of activities is of a great importance.

■ Executive Power (Presidential Body) In the Islamic government, the executor of divine rules should be appointed or authorized by Allah. Therefore, the executive power in a religious government is the infallible Imam or his representative; i.e. if it is a temporary absence or a major occultation era, Imam‘s representative should be confirmed and authorized by him. All the other branches of the executive power need to be appointed or authorized by the Islamic leader. That is why in the Islamic Republic of Iran, after electing the president by people, his mandate should be approved and validated by the supreme leader and without his confirmation, it will be null and void. When the supreme leader invalidates his signature below the presidential mandate, the president loses all his religious and legal authority. Moreover, other members of the executive power, from the highest to the lowest level, should be confirmed, whether directly or indirectly, by the supreme leader. As a matter of fact, signing the presidential mandate by the supreme leader will automatically, though indirectly, authorize other representative or members who are going to work in other parts of the executive power. For this reason they can take

measures on behalf of the Islamic governments, if

"Selected Papers "Selected rst International International rst consistent with religion and law. This feature does not exist in other existing executive powers which gain their

on universities professors professors universities on legitimacy only through people‘s votes. The authority who awakening legitimizes the president, after being elected by people, is

Vali-e Faqih. Of course, when he discerns it to be "Proceedings of the Fi the of "Proceedings

Conference Conference expedient, he can appoint or discharge any elected or non- and Islamic Islamic and elected official, without consulting with people. It is

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because of macro expediencies that, in the framework of Islam, it is the supreme leader who should decide about. In other words, all the aspects of governance are within scope of the supreme leader‘s authorities; meanwhile, for better and more efficient processing of social affairs, some of them are assigned to other people to act under his surveillance and control. As Imam Khomeini (May Allah have mercy on him) says: ‗Islam, by itself, has appointed both legislation power and executive power. Vali-e Faqih is at the center of the executive power‘(ibid. p. 24). Another important and fundamental power in the Islamic government, which completes and guarantees realization of the Islamic justice, is judicial power.

■ Judicial Power (Judiciary) In the Islamic government, the judicial power is of such importance that has been unprecedented in other regimes. Here, the right to judge is exclusive to the great Prophet (PBUH) or infallible Imams (peace be upon them). Only who is authorized or appointed by them has the right to rule out verdicts; because making judgments in social affairs requires justice and nobody is more just than

infallible Imams.

In other regimes, justice in judgment is influenced by and Islamic Conference politics and the relations judges have with government "Proceedings of the First International authorities. There, since justice in not a criterion for

appointing those in power, it is obvious that there is no awakening guarantee for efficient observance of justice. Judges are on universities professors appointed by governors. A brief look at the method of

electing judges in the US illuminates this fact. In the US, "Selected Papers judges of the Supreme Court are appointed by the president and judges in states are elected by people. In some other countries, such as Switzerland, they are elected by Federal parliament. In some other, like Belgium, judges of courts or peace judges are elected by the king. In

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France, the head of supreme judicial council is the president himself and he is responsible to guarantee the judicial independency. This situation is indicative of the fact that in countries, where heads of different powers are elected without considering their being just or not, from among political circles or through political argumentations, there is not a high level of independency and justice. Of course, in the judicial systems of the mentioned countries, it has been attempted to establish a principle that appoint judges for a life-long time. It is done with the purpose of maintaining judges‘ independency and preventing misuse of power. However, despite all these managements, there is no serious guarantee for realization of judicial justice. The reason is that, for example, the elected judges of states in the US should prepare the grounds for being elected again and sometimes, votes are allocated in favor of or against some parties, according to their political position, power and wealth they posses. In the Islamic republic of Iran, which is a small example of an Islamic society, just judgment is guaranteed to a larger extent. That is because, on one hand, judges are just themselves and on the other hand, they are elected by the just representative of the Islamic government. Moreover, the general prosecuting attorney, the head of Iran‘s Supreme Court, and also the most high-ranking officials of the judicial power should be Mujtahed in religion, in addition to being just and pious. Therefore, the

government, the parliament, or no other institution is

"Selected Papers "Selected rst International International rst legally allowed to interfere with the just trend of judgments in the Islamic Republic of Iran. Even if an

on universities professors professors universities on unfair verdict is made, the civil, judicial, and awakening administrative by-laws as well as the inspective systems

and special courts will provide the opportunity to realize "Proceedings of the Fi the of "Proceedings

Conference Conference justice.

and Islamic Islamic and

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Imam Khomeini (May Allah have mercy on him) discusses the issue of judiciary and knows this position to be exclusive to Faqihs. He argues that there is no dispute in the fact that the judgment position is exclusive to just Faqihs. Despite many differences about the issue of the executive power and its scope of governing activities, all religious experts agree on the issue of judicial power. It is almost one of the most evident matters. In Iran, this position traditionally belonged to religious experts and Mujtaheds. Even before the Islamic revolution and in the time of oppressing regimes, this position was regarded to be exclusive to Mujtaheds . Imam Khomeini (May Allah have mercy on him) explains this topic and deems appointing a just Faqih to the judgment position as one of the essentialities of religious jurisprudence, which is unanimously agreed. Apart from knowledge and justice, there is another condition for taking this position; i.e. he should be Imam and leader of the society. So it means that only Vali-e Faqih is eligible to take it (ibid. p. 85, 88 & 87).

■ Inspective Power (Monitoring Body) Surveillance and guardianship is another important

need of any government; especially religious ones which

seek to fulfill both spiritual and materialistic demands of and Islamic Conference their people. Without monitoring the activities of whether "Proceedings of the First International legal or natural persons to be consistent with norms, one

cannot expect that the religious government be able of awakening reaching its high goals and ideals. In establishing Islamic on universities professors systems, inspection is of such importance that Imam Ali

(peace be upon him) devoted some parts of his preaches in "Selected Papers the letter no. 35 of Nahj al-Balaqa to this issue, saying ‗Then send some honest and committed officials to monitor their activities; because secret surveillance makes them to be soft and trustful when dealing with common ثى ذحقذ أعًانٓى ٔ اتع انعرٌٕ يٍ أْم انصذق ٔ انٕلاب عهةرٓى ) ‘people

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لةةأٌ ذعاْةةذ لةة انسّةةشّ ديةةٕسْى ْةةذٔج نٓةةى عهةة االةةرعًال اسياَةةح ٔ انشلةة .(the Basirat scientific and cultural institute, 65) (تانشعرّ Another issue which should be considered in establishing Islamic governments is the role that people play in the Islamic government. What role do people play in legitimacy of government and governor? Can they legitimize the Islamic governor by their votes? This issue is of such a great importance that nowadays, governments are evaluated by the extent of people‘s participation. In the following we will go through that and will elaborate on the position of people in the Islamic government.

■ Position of People in the Islamic Government In establishing Islamic governments, people are the most important, determining and influential bases of the society. Their role is so significant that even their opinions and votes are considered for type and theme of the government. After the Islamic revolution of Iran, Imam Khomeini (May Allah have mercy on him) invited people to select the type of the government. Meanwhile, in no country throughout the world, the type of government is selected by people‘s vote after the revolution gains victory. The Islamic government pays even more attention to people to the extent that people become master of the authorities and authorities become people‘s servants. Imam Khomeini (May Allah have mercy on him) repeatedly described himself as the servant of people.

Imam Khamene‘ei (May Allah prolong his life), too,

"Selected Papers "Selected rst International International rst describes people as being masters of those in power. Moreover, in Islamic governments, people have the most

on universities professors professors universities on contribution to determination of powers, methods to run awakening the government and formation of macro and micro-level

institutions. Even in electing the governor, people‘s "Proceedings of the Fi the of "Proceedings

Conference Conference participation is of a great importance. Since in religious and Islamic Islamic and governments, in contrast to Western democratic

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governments, the governor is legitimized through Allah, people‘s votes are not regarded as a legitimizing element for the Islamic governor. Here, it is the obedience of people to the governor which is considered as their contribution. If people in an Islamic society are willing to accept the governance of truth, then it is possible to establish it. If people stand against establishing a righteous government and governor, then there is no imposition or force on them to accept it. However, it should be noted that people resistance to accept such government does not distort divine legitimacy of the supreme leader. As Ayatullah Sharaf al-Din, one of the great Iraqi Faqihs in the 14th AH century, writes: ‗Religion is what the prophet promoted it and he does not say anything out of whim or temptation. In Islam a caliph is appointed by the prophet; because he is the supreme authority of all affairs. Therefore, Imam Hassan (peace be upon him) was the religious caliph of Muslims, whether they abided him or not‘ (Pezeshki, Muhammad, 2008, p. 107). He adds: ‘people‘s allegiance is not a requirement for Imamat. It is a religious duty for people to abide the one who is appointed in this position by the great Prophet (PBUH).

However, giving allegiance to others does not make them

Imams. In the history of Islam, the situation was in such a and Islamic Conference way that people gave allegiance only to Imam Ali (PBUH) "Proceedings of the First International and Imam Hassan (PBUH). There were some written

documents proving that the Prophet (PBUH) had awakening appointed them to be Imams (ibid.). on universities professors After recognizing and electing an Islamic governor by

people, appointing other Islamic powers are also done by "Selected Papers people. In establishing Islamic governments, after a constitutional law is defined consistent with Islamic rules, people embark on electing authorities of legislation and executive power and other institutions. There are a lot of discussions on the method to elect authorities of

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legislation and executive powers by people. Here, we only refer that the elections should be organized in such a way that people‘s vote becomes really and evidently influential in this process. Among appropriate models proposed for this purpose, is the election model in the Islamic Republic of Iran. It has both religious and public orientation. What we have discussed so far illuminates on the nature of government within the borders of a country; however, the Islamic government establishes relations with other countries and concludes contracts with them too. Evaluating this issue is also worthy to note.

■ International Relations (International Law) Regarding the international relations, one of the most important points made by Islam is fulfilling promises. As Imam Ali (PBUH) believes that even one‘s promises to his enemy should be fulfilled, saying ‗if you make a promise to your enemy or give him a safe-conduct, fulfill it. Remember that you should be committed to what you have promised. There is no religious duty as fulfilling the promise that be universally agreed among people of different thoughts and beliefs. Even before Islam, infidels deemed it as necessary to fulfill their promises among themselves, since they had become aware of the danger of violation of promises. So, never breach your promise; never violate your covenant and never deceive your enemy; because it is only a weak and miserable man who

breaks the promise he gives to others in the name of Allah

"Selected Papers "Selected rst International International rst (Basirat scientific and cultural institute, p. 93-94). In addition to fulfilling promises, there is another important

on universities professors professors universities on issue in the area of international relations and that is being awakening anti-arrogance. It is called Tabarra (turning away from

Allah‘s enemies) in the secondary Islamic rules. In Islam, "Proceedings of the Fi the of "Proceedings

Conference Conference Tabarra is accompanied by Tawalla (making friends with and Islamic Islamic and Allah‘s friends). Without Tabarra it is meaningless to

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claim accepting divine custody. Anybody who believes in Allah, cannot be a follower of evil and the one who seeks justice, should not befriend with oppressors and ally with religion‘s enemies. Tobeh chapter in Quran explicitly expresses dissociation from Allah‘s and the Prophet‘s and the faithful people‘s enemies. That is why this chapter is a guide for turning from religion‘s enemies. Another issue to be considered in the area of international relations is revoking unreasonable class privileges. The Holy Quran considers a single origin for all people and says that they all have equal opportunity to reach perfection. As re read in Quran ‗O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other. Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)‘ 1 In his sermon after conquer of Mecca, the great Prophet of Islam (PBUH) explicitly rejects such privileges. Here we refer to a part of his sermon: 1. Know that Allah rejects all boasting and arrogance of your ancestors in the ignorance period. Man is created

from soil. The most honored of you is the most pious one.

2. Being Arab does not bring you a noble personality. and Islamic Conference Arabic language is eloquent and it is not an honor of you. "Proceedings of the First International Those who do not efficiently fulfill their duties will reach

nowhere, even if they have a great and honorable tribal awakening background. on universities professors 3. All people, from the beginning of creation until

today, are equal, just like a comb‘s teeth. ‗Arabs are not "Selected Papers superior to non-Arabs and red-skinned people are to superior to negro people. The criteria for superiority is (س لضم نعشت عه أعاً ٔ س نیًْش عهة اسالةٕد أسّ تة انرقٕی) ‘piety

1 Hujurat Chapter, Verse 13

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(Allameh Majlesi, vol. 21, p. 138; Sireh Ibn-e Hashem, vol. 4, p. 32; Abbas Kowsari, 1997). In addition to the mentioned arguments, there are a lot of issues investigated by Muslim scholars. Here, we do not go through all of them because of limitation of space. Muslim thinkers have classified existing governments in the Islamic societies of today. they have called this classification ‗respective models for religious government‘.

■ Relative Nature of the Religious Government Muslim scholars define three respective definitions for a religious government. In the first one, all of its foundations should be based on religion. Here, both government and governor are appointed by Allah; so a governor who is not appointed by Allah is not eligible to govern people. On the other hand, only the rule established by Allah is to be practiced. Other aspects of the society, too, should be consistent with religious orders. In the second one, the governor is not appointed by Allah. Here, it is tried to observe some religious rules; however, Islam is not fully practiced. Some of religious orders are disregarded and it leads to illegitimacy of the government. In the third one, which is the government of believers, there is no need to observe Islamic rules; because all people are believers. Since people are religious, it is considered to be a religious government. Therefore, it is

not necessary for the governor to be committed to

"Selected Papers "Selected rst International International rst practicing religious orders. According to this point of view, all governments established in different Muslims

on universities professors professors universities on parts of the world from the early Islamic era till today are awakening called ‗religious governments‘. There is no doubt that the

third definition of religious government is not acceptable "Proceedings of the Fi the of "Proceedings

Conference Conference by Islam and Islamic criteria. In the Islamic belief system, and Islamic Islamic and in a religious government all the principles are religious

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and it is realized in the first definition of a religious government. The second definition, in fact, is to some extent and under special circumstances acceptable to be a substituting model. It is not a real religious model. It means that when it is not possible to establish the Islamic government type one, then we have no way but resorting to the second type (Ketab-e Naqd, 1997, 1998, no, 3 & 7, p. 12 & 2). It is worthy to note that the Islamic government type two is regarded as a substituting model, when oppressing rulers are in power and people are not able to stand against them. It is here that this kind of government is established. In this model, people do not follow the policies made by the oppressing government and instead, they obey great men of religion. They deposit their affairs to them and do not accept the verdicts issued by their government.

Conclusion With the emergence and expansion of the Islamic awakening wave, Islamic countries are ready to establish new systems and to adopt new approached towards the world, human, the next world and their interaction with

each other. Idolater regimes governing Islamic lands never

resign to people‘s demands and opinions. Although they and Islamic Conference are so resistant in their wrongdoings, they cannot stand "Proceedings of the First International against unity and firm determination of justice-seeking

and religious people. Changing the destiny of a nation and awakening reaching perfection and true prosperity depends on on universities professors people‘s determination. If people are determined to regain

their rights, Allah prepare the ground for them to realize "Selected Papers their true demands. As we read in Quran ‗Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them ا ٌّ ا س ی غ ر ة ش ي ة ا ت ق ة ٕ و ْ ر ة ی غ رّ ة ش ٔ ي ة ا ت ة ّ ) ‘.besides Him any patron

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Allah has promised that people‘s effort will be ,(اَحسةٓى fruitful, if they are in the right path. An important point which was considered as a research question in the present paper was examination of Islamic view towards government and its different conditions. If it is assumed that Islam, like other deviated religions such as Christianity, has no specific social plan for people and has no advise or teaching on the issue of government and its related matters, then there is no doubt that Muslims will take no religious responsibility regarding the government and its related affairs anymore. However, if it is assumed that Islam, in comparison to other distorted religions such as Christianity, has a different view towards social issues, then it will prove that Muslim people have a responsibility here. They should participate in Jihad for the sake of Allah and with the purpose of establishing an Islamic government. They should sacrifice their life, properties or dear ones in this path. some point are to be considered regarding the question ‗what stance Muslims should adopt towards their governors?‘ and ‗what measures they should take in this regard?‘ and ‗what models they should use for this purpose?‘. The first point is that as mentioned before, the scholars of the Islamic world have explicitly referred to the essentiality of existence of the government and the governor having a true understanding of Islam religion. Islam has had explicit and straightforward stances towards essentiality of existence of government and governor and

it can be observed from theoretical point of view, in Quran

"Selected Papers "Selected rst International International rst verses, Ahadith and sayings of Shiite clergymen and from practical point of view, it can be seen in the practical

on universities professors professors universities on tradition of the great Prophet (peace be upon him) and that awakening of caliphs who came after him. However, the issue of the

eligibility of government or its competency has been "Proceedings of the Fi the of "Proceedings

Conference Conference always focused both in Islam and in whole world of and Islamic Islamic and humanity. According to these findings, legitimacies are

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divided into two categories: religious legitimacy and civil legitimacy. In the latter, that has established common civil governments of the world, people are the authority to legitimize the government and all its branches. In order to realize this goal, elections are held. In contrast, in the religious government, the legitimacy of the government and all its branches, from the governor as the center of executive power to legislation and judicial powers, all is confirmed by the Islamic supreme leader. Royal governments and kingdoms have neither human nor religious legitimacy. Meanwhile, the source legitimizing a government is well defined in Islam. It is a religious duty for all Muslims to fulfill their tasks and pave the ground for fully practicing the religious orders in all its aspects. Here the most important factor which can prepare the ground for realizing this goal is establishment of a religious government based on religious orders. After overthrow of idolater and oppressing regimes in the Islamic countries, it is necessary to have a deeper look at the Islamic governing models so that righteous governors take power. The present paper was an attempt to show that the Islam‘s view towards government is not an absolute

and extreme one. Islam does not say that if you are not

able to establish an ideal Islamic government, then forget and Islamic Conference your ideals. In fact, it has defined some levels and models "Proceedings of the First International of an ideal government. Even it has described some lower-

ranking legitimate governments. The Islamic Republic of awakening Iran is the only country in the contemporary world that has on universities professors established a government which fully practices Islam.

Theme of this government is formed by the Islamic "Selected Papers jurisprudence which is also called ‗governmental jurisprudence‘. Islamic countries can learn from Iran as an Islamic model and by examining its constitutional law, acquire a better and deeper understanding towards religious governments from the Islamic point of view. I

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hope that one day a single universal Islamic government will be established and a single Muslim nation will created to live without oppressions by idolaters. If God wills, it will be realized. We seek help from Allah and victory is near.

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research center of cultural office ‗Fakhr al-A‘emmeh (peace be upon them), Qom, ed. 5, 1389/ 2010 50. [Imam] Khomeini, Seyyed Rooh Allah, Velayat-e Faqih va Jihad-e Akbar (Velayat-e Faqih and the Great Jihad), 1365/ 1987, refer to: http://www.modiryar.com 51. Ameli Qoravi, Javad Ibn-e Muhammad, Meftah al-Keramah fi Sharh-e Qava‘ed al-Allameh, quoted by a group of authors, a selection of the book ‗Velayat-e Faqih, Saye-ye Haqiqat-e Ozma (the Shadow of the Great Truth), publication: the research center of cultural office ‗Fakhr al-A‘emmeh (peace be upon them), Qom, ed. 5, 1389/ 2010 52. Taftazani, Sa‘d al-Din, Sharh al-Maqased, a research by Abdul- Rahman Omaireh, Qom, publication: Sharif Razi, 1371/ 1993, vol. 5, quoted by the websire of Iranian TV research center, 1391/ 2012 53. Naraqi, Mulah Ahmed, Ava‘ed A‘ede Tahdid Velayah al- Hakem, quoted by a group of authors, a selection of the book ‗Velayat-e Faqih, Saye-ye Haqiqat-e Ozma (the Shadow of the Great Truth), publication: the research center of cultural office ‗Fakhr al- A‘emmeh (peace be upon them), Qom, ed. 5, 1389/ 2010 54. Montazeri, Hussein Ali, al-Badr al-Zaher, quoted by a group of authors, a selection of the book ‗Velayat-e Faqih, Saye-ye Haqiqat-e Ozma (the Shadow of the Great Truth), publication: the research center of cultural office ‗Fakhr al-A‘emmeh (peace be upon them), Qom, ed. 5, 1389/ 2010 55. Ibn-e Teimiyeh, Ahmed Ibn-e Abdul-Halim, al-Siasah al-Shar‘iyya fi Eslahe Ra‘I va Ra‘yah, Cairo, Dar al-Sho‘ab Institute, Bi ta 56. Na‘ini, Muhammad Hussein, Tanbih al-Ommah va Tanzih al- Mellah, publication: Boostan-e Ketab, Qom, quoted by a group of authors, a selection of the book ‗Velayat-e Faqih, Saye-ye Haqiqat-e Ozma (the Shadow of the Great Truth), publication: the research center of cultural office ‗Fakhr al-A‘emmeh (peace be upon them), Qom, ed. 5, 1389/ 2010 57. Saheb Javaher, Muhammad Hassan Ibn-e Baqer, Javaher al-

Kalam fi Sharhe Sharaye al-Islam (the Best Sayings on Explanation of "Selected Papers "Selected

Islamic Orders), translated by She‘r Baf Akbari, publication: Ummul rst International International rst Quran, Qom, 1390/ 2011 58. Ahd-Name-I Baraye Modiran (a Covenant for Managers),

Edited by: Basirat scientific and cultural institute, Arabic text of letter on universities professors professors universities on awakening no. 53 of Nahj al-Balaqa and its translation, publication: Zeytoon-e Baharan Company, Bi ta

59. Kowsari, Abbas, paper: Hoquq-e Beinul-Melal dar Hokumat-e "Proceedings of the Fi the of "Proceedings

Conference Conference Islami (International Law in the Islamic Government), tenth and Islamic Islamic and international conference of Islamic unity, publication: the world society of religions‘ approximation, Tehran, 1377/ 1998

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Islamic Awakening and ways to maintain it by using experiences of Islamic Revolution

Mostafa Malakoutiyan1 Abstract This research is aimed at discussing Islamic Awakening and ways to maintain it, introducing the features and causes of Iran‘s religious revolution and its success and introducing its ideals and the leadership of the Islamic Revolution as a perfect example of Islamic Awakening as well as proposing 9 important ways to maintain Islamic Awakening.

Keywords Islamic Awakening, social force, political power, revolutionary cause, religious revolution, revolutionary institutions, independence

Introduction Doubtlessly, Iran‘s Islamic Revolution has been a turning point in the path of the Islamic Awakening. This revolution had great influence on the regional developments and introduced a new path to the world through establishing a religious democratic establishment. The achievements and accomplishments of this revolution in both domestic and international arenas made it an epitome of independence, self-confidence, and authority and the main cause of the

recent Islamic Awakening movement. The Islamic

"Selected Papers "Selected rst International International rst Revolution gave rise to fateful developments in different Arab countries including Egypt, Tunisia, Libya, Yemen,

on universities professors professors universities on Bahrain, Saudi Arabia, Jordan, and Kuwait, although, the awakening final results have been kind of different so far. One of the

reasons for these differences has been some of the problems "Proceedings of the Fi the of "Proceedings

Conference Conference and shortages of these movements as well as the interference and Islamic Islamic and

1. Tehran University Professor

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of certain Western governments especially the United States due to the great significance of the issue. In this section of the study, Islamic revolution, its ideals, leadership, and function as the perfect epitome of Islamic Awakening, will be discussed form Ayatollah Motahari‘s point of view. In the final section of this research, the ways to maintain Islamic Awakening will be discussed.

Religious revolution Ayatollah Motahari describes revolution as rebellion by the people of a territory against its rulers which is aimed at setting up a desirable order which is associated with kind of aggression and rejection of oppression. (About Islamic Revolution, Morteza Motahari P:23-43). Ayatollah Motahari believes divine uprisings are inclined towards the oppressed people but their origins don‘t come from the oppressed people. ―The audiences of Islam are all social groups and classes including both the deprived and the privileged, because a human is in shackles in any kind of mental and pharaoh oppression. At the same time, more oppressed

people accept the divine invitation as the oppressor shout

give back other people‘s rights and forget his own desires, and Islamic Conference but unlike the oppressors, oppressed people both responds "Proceedings of the First International to their instinctive calls and achieve something by doing

so.‖(Same source) awakening Ayatollah Motahari also writes about the characteristics on universities professors of an Islamic revolution:

It is clear that Islam is not sheer divinity as Westerners "Selected Papers consider. This is true for not only the recent revolution (Iran‘s Islamic Revolution) but also the revolution in early Islamic era. The revolution in the early Islamic era was at the same time religious, political and economic. That is to say it promoted freedom and justice and was against social

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discrimination and class gaps. These concepts made their ways to the minds of the people and made our recent uprising an inclusive and comprehensive one. People from different walks of life participated in this revolution. Rural and city people, deprived and privileged people, workers, farmers, merchants, intellectuals, laymen, all of them took part in this uprising because of the Islamic nature of this movement. Above all, this uprising managed to make coordination among people, and make them believe that they are following an independent ideology and school of thought and can stand on their own feet and become self- reliant. (Same source, P: 31-36) The following points should be taken into account in regards to religious revolutions. 1. Regarding the principle and the rules of a religious society, discontent and disenchantment with rulers take place when the members of the society find a kind of contradiction between the political, economic and social situation of the society and its ideology which arises from the country‘s religious culture. 2. In a religious society, people generally get attracted by revolutionary ideals that are rather in line with their religious ideals. 3. In religious societies, religious leaders lead revolutionary movements and pave the way for the victory of the revolution by making strategic decisions that accelerate the victory of the revolution and result in less

damage and loss.

"Selected Papers "Selected rst International International rst 4. In a religious society, religion plays a unique role in forming revolutionary ideals. It also promotes concepts

on universities professors professors universities on like fighting oppression, seeking martyrdom, and awakening practicing religious duties. Religion also deepens

revolutionary morale and speeds up the movement of the "Proceedings of the Fi the of "Proceedings

Conference Conference revolution and ultimately paves the way for its victory. and Islamic Islamic and

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5. Religious revolution enjoys support of religious people who are ready to make sacrifices to achieve their ideals. In these revolutions, the ultimate goal is not gaining better political or economic conditions; In fact, people are seeking their religious ideals which also have political and economic dimensions. Under such circumstances, the religion and faith bring about a miraculous power, which eschews political power and its supporters from taking any initiatives. This issue was quite evident when the Islamic Revolution became victorious in Iran despite the political power of Pahlavi regime. To sum up, it can be concluded that a religious revolution has a historical religious culture, religious ideals, religious leadership, faithful people, and may take place when people are humiliated by their rulers in face of arrogant strangers and by the government‘s anti-religion moves in cultural, political and economic fields which result in underdevelopment. These conditions and situations can be witnessed in most of the Arab countries in the Middle East.

Formation and victory of a religious revolution

For the formation of a religious revolution with the

above-mentioned properties, some pre-conditions should and Islamic Conference be met. For a revolution to take place the society should "Proceedings of the First International become bipolar; two powers in the society confront and

there is lack of reconciliation and approximation: political awakening power and social powers. (Manouchehr Mohammadi, on universities professors 1986, P:71-72). In addition, for a revolution to become

victorious, social power should overcome the political "Selected Papers power. Off course, power does not simply mean material and palpable elements such as the number of supporters, military strength, economic power and foreign backing. Other impalpable factors such as power of faith and ideals,

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strategies, revolutionary morale, and leadership are taken into account as important issues in this regard.

Role of characteristics of political power and its measures A dependent, inefficient, despotic political power takes social, cultural, political and economic measures that the society does not put up with. Such moves which are taken almost on a daily basis, drive the society toward bipolarization. In a religious revolution, disenchantment with the circumstances of the society are stronger and more authentic that that of a non-religious revolution. In a non- religious revolution, people wants which are basically materialistic in nature, fade out as soon as the ruling political power withdraws. Such demands usually lead to reformist compromises. Even, some victorious non- religious revolutions fail to progress considerably and return to square one because of getting trapped by global powers and not heeding the plots of the enemies. In a religious revolution, sense of national humiliation, cultural, political, economic dependence, Westernization of the society, wide gap between rich and poor classes, are much stronger, firmer and more purposeful than other revolutions. Revolutionary leaders off course, play a critical role in foiling demagogy, and the plots by the enemies of the revolution.

Role of characteristics of social power and its measures

"Selected Papers "Selected rst International International rst Social power in religious revolution is made up of revolutionary ideals, religious revolutionary leadership,

on universities professors professors universities on and faithful people. awakening The interconnection of these three elements results in

unity which is a tremendous power in revolutionary "Proceedings of the Fi the of "Proceedings

Conference Conference situations, which, if maintained, can lead to victory. and Islamic Islamic and

Revolutionary ideals are interwoven with religious faith and are authentic. That is why they usually do not give in

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to the promises of puppet regimes. Religious leaders, due to their piety and virtue and avoidance of materialism, prefer the progress of religious purposes to that of earthly issues. When religious people‘s support and concepts like martyrdom seeking, sacrifice, and religious responsibility are added to these two elements, political power gets increasingly weaker against the revolution. In a religious revolution (and off course in any kind of revolution) the best results are achieved when the leadership is unified and the leader of the revolution is decisive and self-confident and makes wise decisions in accordance with present circumstances.

Counter-revolutionary moves by foreign powers Once a revolution, especially a religious one, breaks out, arrogant foreign powers launch a massive campaign to protect their own hegemonic interests. These attempts, as seen in the Islamic Awakening process and Arab revolutions in North Africa and Persian Gulf region, have triggered various reactions from foreign countries. These responses include, military intervention under the cover of

humanitarian aid, (like in Libya, so that they get involved

in the process and contribute to the formation of the new and Islamic Conference political system) urging rulers to surrender power to "Proceedings of the First International military rulers( For example in Egypt and Tunisia to buy

enough time to make their favorable changes in future), awakening paving the way for the military intervention of on universities professors neighboring countries(like what happened in Bahrain and

Saudi Arabia) and etc. "Selected Papers In their confrontations with revolutions, arrogant power use other methods such as direct military intervention, if their own domestic conditions and international circumstances allow them, like the US military intervention in Vietnam (1965-1975) which ultimately resulted in a scandalous defeat

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for Washington, (Robert Chandler, 1995, different pages) attempting to penetrate into the establishment during the post revolution era, despite consecutive failures. They use different methods including economic sanctions to contain revolutions.

Ideals of Iran’s Islamic Revolution Thoughts play a unique role in social developments; thinking power make human distinct from other animals. Human has been granted with mental and intellectual capabilities which allow him to choose. Thoughts can be divided into two categories: philosophy which deal with existential issues and ideology which means shoulds and should nots. There is a close relation between philosophy and ideology. When we talks about is and is not, we deal with certain should and should nots and logically speaking, it is not possible to extract any kind of shoulds and shoul nots from a certain ideology. (Morteza Motahari, 2000, 75-76). By studying the history of revolutions, we realize that the development of new substitute ideologies among intellectuals and ordinary people during the final years of toppled regimes: This situation was seen during the final decades of Pahlavi rule in Iran. We can notice that during the two last decades of Pahlavi era, Islamists, especially revolutionary clergies, pave the way for the return of the society to its

own authentic values and protecting it against the Western

"Selected Papers "Selected rst International International rst cultural invasion. Doubtlessly, the Islamic Revolution could not have been successful without this stage.

on universities professors professors universities on Here is a brief look at the content, identify and awakening development of the causes contributing to the

comprehensiveness of the ideals of the Islamic Revolution. "Proceedings of the Fi the of "Proceedings

Conference Conference and Islamic Islamic and

A. Elements comprising the Ideals of Islamic Revolution

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Islam is a comprehensive and complete religion and includes all individual and social aspects of human life and has genuine divine teachings to offer in all fields including politics, economy, society, culture, mysticism, ethics, science and etc. accordingly, Iran‘s Islamic Revolution, compared with other revolutions, enjoys a unique revolutionary ideal; this ideal emphasizes the establishment of the Islamic Republic and Providence of the Jurist. Other positive points of other revolutions such as freedom, equality, independence and development also exist in the ideals of the Islamic Revolution. In fact, these are inseparable elements of the ideal of the Islamic Revolution and it can not be claimed that they have been copied from other revolutions. The ideal of the Islamic Revolution indicates a new path for the independence and liberation of oppressed nations across the world. Gaining independence is one of the most important elements of the ideal of the Islamic Revolution. It is also a necessary prerequisite for the establishment of the utopia the Islamic Revolution is seeking. History shows that the revolutions which compromise with colonial and arrogant governments ultimately lose their independence. In general, the ideal of the Islamic Revolution is an

endogenous ideal which cultural authenticity and enjoys a

strong popular support. and Islamic Conference "Proceedings of the First International B. Formation of ideal of Islamic Revolution

Before the development of the ideal of the Islamic awakening Revolution, there were three prevalent ideologies in the on universities professors Iranian society all of which fail. The first one was the

theory of modernization that was put forward with people "Selected Papers like Mirza Malkem Khan, Akhoondzadeh, Talebof and others during the Mashrooteh uprising. These people believed Westernization was the only way to cure the underdevelopment. But they came to the end of the road, soon after Reza Shah took power. Iranian nationalism was

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established back in 1940s prior to the nationalization of the oil industry in Iran. Nationalists managed to seize some parts of the political power but they failed to have an ideal which reflected the true needs of the society in various cultural, political and economic fields and they were pro-West. Nationalism came to the end of the road after 1953 Iranian coup d'état. Iranian Marxists emerged during Reza Shah‘s era, but they were rejected by the society due to the fact that their ideology had nothing to do with Iranians‘ religious beliefs as well as their dependence on foreign powers like the Soviet Union and China. One of the most important factors contributing to the occurrence of the Islamic Revolution was the spirit of justice-seeking and fighting oppression in the history of Shia Islam. Shia Islam has stood up against the oppressive ruling powers throughout the history and has been after a justice-seeking and anti-oppression ideal. Shia Muslims consider their first religious leader, Imam Ali, as the epitome of justice and commemorate the bloody uprising of Imam Hossein against the oppressive ruler of his time Yazid, every year to revere his great sacrifice and selflessness. Ayatollah Motahari describes the historical and cultural background of people‘s support for Imam Khomeini and his school of thought as following: Imam Khomeini call came from the bottom of hearts of

the Iranian nation. The people who had already heard the

"Selected Papers "Selected rst International International rst names of Mohammad, Ali, Zahra, Hossein, Zeinab, Salman, and Abuzar and hundreds of thousands of other

on universities professors professors universities on courageous men and women during the past 14 centuries awakening of fighting against oppression and cruelty, once again

heard the familiar voice from the throat of this man. They "Proceedings of the Fi the of "Proceedings

Conference Conference saw Ali and Hossein in his face. They viewed him as the and Islamic Islamic and perfect reflection of their genuine culture which had been

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humiliated by despotic rulers. What did Imam Khomeini do? He gave people personality. He revived their real Islamic identity. He managed to make people believe in him. He clearly announced that Islam is the only way of salvation… The people who had long lusted to be one of Imam Hossein followers in Karbala battle centuries ago, suddenly saw Imam Hossein in arena. (Motahari, On Islamic Revolution, p: 94-95) Efforts by the revolutionary clergy headed by Imam Khomeini and religious groups, especially during the final two decades of Pahlavi dynasty, resulted in the formation of the ideal of the Islamic Revolution. These activities can be divided into three categories: 1. Fighting against philosophical and political doubts about the role of religion in politics and uncertainties on discrepancy between religion and science which were circulated in the society by the ruling regime and Marxists. Imam Khomeini deemed the slogan of ―Separation of religion and politics‖ as scheme plotted by arrogant powers which was accepted by religious dogma. After being released from prison back in March 1960, Imam Khomeini said:

―Islam is a political religion. It has been introduced to

the public in a wrong way. I‘m not kind of those clergies and Islamic Conference who sit here and count rosary beads. I‘m not Pope who "Proceedings of the First International goes to the Catholic Church only on Sundays. This

country should be rescued. Enemies don‘t want this awakening country to become prosperous and flourishing. (Sahifeh on universities professors Imam, Volume 1, p:270)

"Selected Papers Imam Khomeini believed that Islam basically emphasizes the relation between politics and religion and its political and social aspects overshadow its religious aspects and the government is the practical philosophy of theology in all of human life aspects and the real theory of

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theology is capable of managing human‘s life from cradle to grave. (Sahifeh Imam, Volume 21, P: 122-298) 2. Massive efforts by religious revolutionaries to define the real meanings of a number of Islamic concepts such as waiting (for Imam Zaman) Ashura, dissimulation 1 and etc. (Hamid Enayat, 1997) 3. Imam Khomeini‘s collection of lectures on Islamic rule at Najaf religious seminary back in 1969 was a great theoretical asset for the movements of Muslim combatants and was matched with their ideology. Imam Khomeini in his first book ―Kashfol Asrar‖ strongly blasted Reza Shah‘s policies and proposed the idea of providence of the jury. In that book, Imam Khomeini emphasized that the rule would be authorized only if the King was elected by a group of qualified mujtahids (Islamic scholars) and was in place until the establishment of a better government. 35 years later, Imam himself said that it was possible to establish such a government. ( A group of authors, 2005, p:131) Without doubt, the special relation between the people and religious leaders including the issue of religious authority and people‘s trust in religious scholars due to their frugal life, has played a major role in their association with deprived groups of the society.2

C. Causes of public agreement to ideal of Islamic Revolution In general, the following factors, have been key to the

acceptance and spread of the ideal of the Islamic

"Selected Papers "Selected

rst International International rst

1 .For further information on Imam Khomeini‘s views about dissimulation,

refer to Imam Khomeini, Providence of the Jurist p: 6, 33, 53, 177 on universities professors professors universities on

awakening 2 .This issue has been mentioned in different sources. For example, Sahebi, 1988, p:212 which refers to the independent role of Shia clergies in attracting masses of people. Kadi, 1990, p:292-294, believes Imam Khomeini‘s

popularity was due to his opposition to US, Soviet Union, and Israeli "Proceedings of the Fi the of "Proceedings

Conference Conference imperialism and monarchs especially Pahlavis and his association with and Islamic Islamic and

deprived people, as well as his spiritual attraction and political insight and his followers deep respect for him.

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Revolution: 1. Being domestic and endogenous and connected to the Islamic culture of Iranian people 2. Massive attempts by Islamic groups to eliminate previously-mentioned doubts and proposing revolutionary definitions for Islamic concepts. 3. The character, thoughts, ideas and strategies and activities of Imam Khomeini 4. People and intellectuals‘ trust in Imam Khomeini and clergies and their ideas Thus, the ideals of the Islamic Revolution, were promptly accepted by the people as they were angry with the current situation of the country. They found Imam Khomeini a divine man with a strong will who represented their thoughts and wants. People took to the streets in support of Imam Khomeini and Shah and his foreign supporters who had appointed him as the gendarme of the region and supplied him with advanced weapons failed to prevent the victory of the revolution and the regime which considered itself as the heir to the 2500 years of Kingdom in Iran collapsed.

Imam Khomeini’s leadership in Islamic Revolution;

Methods, strategies, functions and Islamic Conference The role of leadership is known in all revolutions and "Proceedings of the First International there is no revolution without leadership although in any

revolution the role of the leadership is manifested in its awakening own certain way. For example, during the 1789 French on universities professors Revolution, Mirabeau, Danton, Robespierre each took

their roles in the movement. In 1962 Revolution in "Selected Papers Algeria, a structure, that is National Front of Liberation of Algeria took leadership role and in 1917 revolution in Russia, Lenin Bolshevik party jointly led the revolution and in Cuban Revolution back in 1959 and Iranian

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Revolution back in 1979, Fidel Castro and Imam Khomeini were the leaders of the revolutions. Meanwhile, Imam Khomeini, the leader of the Islamic Revolution indicated certain authority and capability in leading the revolution in Iran. Imam was fully aware of Shah regime and the cultural characteristics of the Iranian nation. He emphasized the role of religious authority and until he himself had not gained this position, used to follow religious authority of his era. In general, Imam Khomeini played a unique and fateful role in the victory of the revolution and the post-revolution developments. Here is a review of some of important points about his leadership of the Islamic Revolution:

A. Basis of Imam’s leadership: Believing in carrying out divine responsibility and obligation Imam Khomeini was a perfect man trained at the school of Islam and a true servant of God. He would always perform his religious duties. Fighting against Mohammad Reza Shah‘s regime and the establishment of the Islamic government can be analyzed in this regard. This issue (performing his religious duties) was also dominant after the victory of the Islamic Revolution and ending the war imposed on Iran by the ousted Iraqi dictator Saddaam Hussein. Imam believed the war reinforced Iran‘s defense capabilities and made the Iranian nation self-sufficient and accelerated the export of the Islamic Revolution. He said:

―We have exported our revolution across the world during

"Selected Papers "Selected rst International International rst the imposed war, we have come to the conclusion that we have to stand on our own feet, we managed to break the

on universities professors professors universities on mystique of Eastern and Western superpowers and proved awakening that global arrogant powers are weak and vulnerable

against the will of a determined nation.‖ (Sahifeh Imam, "Proceedings of the Fi the of "Proceedings

Conference Conference Volume 21, p:283) and Islamic Islamic and

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B. Role of Imam Khomeini’s personal characteristics in leadership Imam Khomeini had strong will self-confidence and believed in the rightfulness of his path and unlike him, the ruler of Pahlavi regime were very vulnerable and lacked confidence in their capabilities. Imam‘s courage and bravery became a model for elites and masses of the people and finally resulted in the creation and maintenance of revolutionary morale in the society. This issue had a significant impact on occurrence of the revolution. He was decisive and determined both prior to the start of the final movement of the revolution in January 1978 and during revolution in 1979. In the final stages of the revolution, some of Pahalavi regime officials wanted to meet with him, but Imam Khomeini, who deemed Pahlavi regime illegitimate and illegal, insisted that they should first step down before having any meeting with him. Sayyed Jalal Tehrani, the chairman of the royal council managed to meet Imam Khomeini after his resignation.

C. Imam Khomeini’s attempts during the leadership

of the Islamic uprising since 1960s until 1979

Imam Khomeini performed his various leadership and Islamic Conference responsibilities in the best possible way. Here is a brief "Proceedings of the First International review of his activities:

awakening 1. Training revolutionary forces on universities professors During the before the victory of the Islamic Revolution,

Imam Khomeini trained a group of committed and reliable "Selected Papers students who contributed to the maintenance of the revolution by traveling to different cities and regions across the country to spread the ideals of the revolution and mobilizing public support for the uprising. The students of Imam Khomeini‘s school played an

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outstanding role in the victory of the Islamic Revolution regarding the fact that no major professional political party or group contributed to the victory of the revolution.

2. Conveying and spreading Ideals of the Islamic Revolution Spreading the revolutionary ideals is on of the fundamental preconditions for the occurrence of a revolution. Spreading the revolutionary ideals may some times require removing some thoughts and ideologies among ruling groups and staging certain preaching campaigns. Imam Khomeini on one hand, forbade religious dissimulation (Dissimulation is forbidden and it is mandatory to reveal truth, Sahifeh Imam, Volume 1, p: 178) before the Revolution in a move meant to break the silence of religious seminaries on Pahlavi regime‘s crimes and highlight the fact that Islam is a political religion, and on the other hand, promoted the revolutionary aspects of religious concepts including Ashura and provoked people against Shah regime. He also introduce a substitute government through his lectures on Islamic rule and providence of the jurist back in 1969 when he was on exile in Najaf. Expressing and then spreading the ideal of the Islamic Revolution took place by Imam Khomeini and his companions across the country. This was one of the most critical stages of the revolution. Needless to say, the victory of the Islamic

Revolution was not possible without this phase.

"Selected Papers "Selected rst International International rst

on universities professors professors universities on 3. Setting and implementing revolutionary strategies awakening and tactics

The leader of the Islamic Revolution Imam Khomeini "Proceedings of the Fi the of "Proceedings

Conference Conference was very precise and meticulous in selecting methods of and Islamic Islamic and fighting. In each stage of the revolution, he chose certain

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strategies and tactics. If other alternative had been chosen at that time, then it would have been impossible to hasten the occurrence and victory of the Islamic Revolution. Training revolutionary forces before the occurrence of the Revolution, using negative fighting which means using nationwide strikes and the strategy of no confrontation with regime‘s military forces, (Ahmad Ali Khosravi, 2000, different pages) were among Imam Khomeini‘s different methods to push ahead the revolution. These strategies sped up the victory of the revolution. Armed conflict with a regime that was considered as the US gendarme in the region, could have delayed the victory of the revolution and result in dire consequences including losses of life.

4. Public mobilization and involvement of elites and the masses Imam Khomeini managed to mobilize both the masses and the elites of the society when the revolution took place. Islamic Revolution is unique in its popular backing among other contemporary revolutions. Except the remnants of the former regime who were against the Revolution, almost all other groups and people in the

society agreed to Imam Khomeini‘s order and supported

the Islamic Revolution. People‘s confidence in Imam and Islamic Conference Khomeini as a leader and his leadership tactics resulted in "Proceedings of the First International a massive movement that took Shah regime and its

supporters aback and prevented them from taking any awakening action to deter the Revolution. on universities professors

"Selected Papers 5. Establishment of Islamic Republic After the victory of the Islamic Revolution, Imam Khomeini relied on popular support for the revolution and rejected demands of some minor political groups that were trying to set obstacles to the establishment of the Islamic

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government. Such groups lacked people‘s backing and were reliant on external powers. Imam Khomeini paved the way for the foundation of a new establishment by holding a general referendum. Then he composed a council of experts for writing a new constitution for the country and after the ratification of the principles of this constitution, put it to the vote. As a result, the Islamic Republic which was a modern Islamic establishment came into existence. All structures and senior officials of this political system including its leader, president, lawmakers, and even some low-level officials including members of city councils and village councils are elected by people‘s direct vote. Imam Khomeini established a religious democracy in the age of ruling materialistic and earthly governments to show a new path to Muslim nations which both is in line with God‘s orders and highlights people‘s participation in the politics.

D. Imam Khomeini and post-Revolution incidents Imam Khomeni had a kind of extraordinary insight, wisdom and self-confidence in dealing with national and international developments that took place following the victory of the Islamic Revolution. Regarding the domestic incidents and developments, Imam Khomeini used popular support to resolve problems and difficulties and ultimately stabilized the Islamic

establishment. He showed the same prudence in face of

"Selected Papers "Selected rst International International rst international issues. For example, when former Iraqi dictator Saddam Hossein invaded Iran back in 1980, Imam Khomeini

on universities professors professors universities on confidently said that Saddam who was enjoying support of awakening world powers in its aggression against Iran, will receive a

strong slap in the face. Soon after, Saddam got disappointed "Proceedings of the Fi the of "Proceedings

Conference Conference and was almost until the end of the war was desperately and Islamic Islamic and begging for an end to the war he had staged. After Iranian

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students stormed the US den of espionage( former American embassy in Tehran) Imam Khomeini called the move as the second revolution and rejected Americans‘ threats and announce: ―The US cannot do a damn thing.‖ (Sahifeh Imam Khomeini, Volume 10, p:515) Imam Khomeini‘s insight and wisdom was also evident in his approach to other developments that took place after the victory of the Islamic Revolution. Before passing away, Imam Khomeini gave an end to the imposed war and applied necessary reforms to the constitution. A sentence from his will indicates Imam Khomeini‘s confidence about the future of the Islamic Republic: ―With a heart that is calm and confident; with a joyous soul and a conscience hopeful of God‘s Graces, I take my leave from brothers and sisters, and journey to the eternal abode‖(Sahifeh Imam Khomeini, Volume 21, p:450) Generally speaking, Imam Khomeini was an eminent and outstanding intellectual who believed in integration of politics and religion. He was the founder of the modern establishment who managed to toppled the Western- backed regime of Shah with his spectacular revolutionary strategies and tactics. Imam Khomeini, with his

remarkable self-confidence and determination founded the

Islamic Republic of Iran and safeguarded the Revolution and Islamic Conference against salvo of internal and international incidents. "Proceedings of the First International

Ways to maintain Islamic Awakening awakening Islamic Revolution, as a perfect reflection of Islamic on universities professors Awakening has many useful experiences to offer for the

continuation and maintenance of Islamic Awakening. Here "Selected Papers we bring 9 items that can be taken into consideration in this regard.

A. Overcoming weaknesses in ideal and leadership of movement

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As mentioned in the section of the Iran‘s Islamic Revolution, ideal and leadership are two basic components of a perfect revolution. The more decisive and firmer these elements are, the more efficient they will be in attracting the masses and pushing forward the victory of the revolution. Without a doubt, Iran‘s Islamic Revolution managed to attract the masses and the elites of the society in a rather short time and resulted in minimum possible casualties while foiling the plots by foreign enemies thanks to its ideals and the leadership. As the Supreme Leader of the Islamic Revolution Ayatollah Sayyed Ali Khamenei has already said the leadership of Imam Khomeini prevented post-revolution violence and clashes like what happened following the revolution in France. Unfortunately, in the recent revolutions in North Africa and the Persian Gulf region( except Bahrain which has had better situation), there have been some weak points in the ideals and the leadership of the revolutions. Weak leadership in these revolution originates from confidence in media tools like internet which are controlled by the West and allow the Western powers to recognize the revolutionary leaders and elements and manipulate the process of the revolution to secure their own interests.

B. Compiling and implementing a religion-centered constitution It is clear that the best results in a revolution take place

when a new constitution is written on the basis of

"Selected Papers "Selected rst International International rst revolutionary ideals and the previous constitution is abolished to prevent the return of the remnants of the

on universities professors professors universities on former regime and the counter-revolution elements. This awakening new constitution should emphasize the fundamental role

of religion in politics and religious democracy and "Proceedings of the Fi the of "Proceedings

Conference Conference eliminate any liberalist traces that are seen as a lethal and Islamic Islamic and poison for the revolution.

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The constitution is generally a fundamental document that contains a country‘s goals, and ideals as well as the methods to realize them. If revolutionary governments for any given reason, including international pressures, fail to write and implement a new constitution based on revolutionary ideas, foreign arrogant governments will impose their policies on the country by the passage of time. On the contrary, a religion-centered constitution can be used as the model and paragon of movement to stop deviation from revolutionary goals.

C. Establishing revolutionary institutions in different fields Revolutionary institutions play three major roles: Managing affairs after the revolution takes place, preventing the society from returning to pre-revolution state, and achieving the objectives and ideals of the Revolution. (Mostafa Malakoutiyan, an Introduction to theoretical foundations of religious revolution and its formation and continuity, selected articles at International Conference on Youth and Islamic Awakening, 2011, p: 317). During and after the victory of the Islamic Revolution in Iran, Imam Khomeini prudently established a group of revolutionary institutions in different fields

including the council of revolution, Islamic Revolution

and Islamic Conference Guards Corps, Basij, Jihad of construction, Revolutionary "Proceedings of the First International court, and etc. These institutions have been assigned with

promoting and maintaining the ideals of the revolution. awakening Imam Khomeini highlighted the critical role of the Islamic on universities professors Revolution Guards Corps in the revolution and said if

Islamic Revolution Guards Corps did not exist, the "Selected Papers country would not exist either. As mentioned before, these institutions reinforce the position of forces who are committed and loyal to the ideals of the Revolution and prevent the return of the society to the pre-revolution state and pave the way for implementation of the goals and ideals of the revolution.

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D. Maintaining and continuing the goals and slogans of the revolution and reinforcing the independence of the country and continued mistrust of West The experience of successful and unsuccessful revolution has shown that in order to be victorious, a revolution must be independent of arrogant international powers and seriously attempt to reach its objectives and goals. Revolutionaries should bear in mind that foreign powers will not halt attempts to return to their country‘s political arena simply because of the preliminary victory of the revolution. The penetration of world powers into the political system of revolutionary nations paves the way for forgetting the independence-seeking ideals of the revolution and stops it from achieving its goals. It is clear that hostile world powers constantly try to defeat the revolution and if revolutionary leaders and forces are deceived by their schemes, they will play into their hands.

E. Issue of Palestine, main concern of Islamic World Israel‘s occupation of the Palestinian Territories and al- Quds, Muslims first Qibla, took place as a result of a joint plot by the International Zionism and British government as well and negligence and surrender of Arab rulers. Therefore, it is the basic responsibility of Islamic uprisings to view the issue of Palestine as the most important

problem of the Islamic world and spare no efforts to return

"Selected Papers "Selected rst International International rst the holy Palestinian territory to the Islamic World and evict Zionists from the holy land.

on universities professors professors universities on awakening During the past years, Islamic Republic of Iran‘s aids

and assistance to the Palestinian and Lebanese resistance "Proceedings of the Fi the of "Proceedings

Conference Conference fighters resulted in their increasing strength and bring and Islamic Islamic and about consecutive humiliating defeats for the Zionist

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regime during the 33, 22, and 8-day wars with resistance fighters. This issue has proved to be a successful experience in fighting against the fake regime of Israel. The Islamic world has a lot of economic, military, and political capabilities. If it sends necessary aid to the Palestinians, without a doubt, the Zionist regime will be place on the downward spiral and its supporters will have no choice but accepting this reality.

G. Strategic cooperation and alliance with revolutionary forces and countries A country with revolutionary ideals, should sever ties with hostile countries and substitute them with countries that are in line with their revolutionary goals. Establishing strategic alliances are important from two perspectives: From one hand, friendly countries can share each others‘ facilities. This issue can result in their progress and facilitate tackling problems and on the other hand strengthen and protect them against enemies and brings them a kind of security guarantee. It also turns them into an invincible force in the times of war or crisis. Strategic alliance between revolutionary governments and forces change the political geography of the region and paves

the way for fateful and critical changes the international power

structure. and Islamic Conference "Proceedings of the First International H. Creating solutions and legal institutions inside

the country’s constitution to resolve differences awakening The constitution of a country is the main and on universities professors fundamental document that sets guidelines for cultural,

political, economic, and social activities. It should also "Selected Papers contain basic procedures and solutions to resolve possible differences that could arise in the country. On the basis of Islamic rules and regulations, which are the foundations of the Constitution of the Islamic Republic of Iran and according to the Constitution of the Islamic Republic of

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Iran, the leader of the establishment can resolve differences among political officials by issuing orders and prevent dire consequences of such differences. Also, according to the Constitution of the Islamic Republic, Expediency Council is responsible for resolving differences between the parliaments and the Guardian Council of the Constitution.

I. Focus on scientific and technological advancements to build a modern and self-sufficient country Scientific and technological growth as well as having a boosting and self-sufficient economy is considered a genuine Islamic value. Islam advises Muslims not to go under the rule of the unbelievers and infidels. Scientific and technological progress is one of the major goals of Islamic Awakening and the contemporary revolutions which should be realized through preparing and implementing strategic and long-term planning. (Like Iran‘s development roadmap by 2025). This issue is necessary for some other reasons: First, underdevelopment of a country is because of inefficient rulers who have been reliant on foreign powers. Under the new circumstances, people expect the Islamic Awakening to tackle underdevelopment and start the path of progress and growth. Second, the more a government wants to be independent, the more pressure it will receive from Western countries. On the other hand, Islamic Awakening

should be able to eliminate scientific and technological

"Selected Papers "Selected rst International International rst dependence on the West. In this regard, reviewing the history of the Islamic Revolution in Iran has indicated that it is

on universities professors professors universities on possible to resist the economic pressures and sanctions awakening imposed by the enemies via relying on domestic capabilities

and maintaining independence. "Proceedings of the Fi the of "Proceedings

Conference Conference

and Islamic Islamic and

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J. Refusing alliance with secular and liberal forces and mistrust of Western rulers and despotic Arab monarchs Islamic Awakening has had some known enemies such as pro-West secular, liberal forces as well as despotic Arab rulers. Distancing these enemies is necessary for the maintenance and protection of the Islamic Awakening. Regarding the case of pro-West secular and liberal forces, no conflict of confrontation is needed. It is simply necessary to keep them off the bay through non-alliance with forces which if have the chance to come to power, will pave the way for the presence of foreign powers in the country due to their pro-west attitudes. No explanation is needed regarding the case of Western countries and despotic Arab rulers.

Conclusion This research has tried to introduce the most important features involved in the happening of Islamic Awakening and religious revolution and its differences with other revolutions. The final section of this study deals with the ways of maintaining Islamic Awakening with a review of 34-year experiences of the Islamic Revolution in Iran. To

achieve their desirable goals and objectives, Revolutionary

developments in the region should overcome weaknesses and Islamic Conference in their ideals and leadership and compose a religion- "Proceedings of the First International centered constitution and a religious democracy and insure

the future of the revolution by establishing revolutionary awakening institutions. on universities professors In addition, insistence on independence and distrust of

the West, paying attention to the issue of Palestine as the "Selected Papers key problem of the Islamic World, establishing strategic alliance with revolutionary forces and countries, focusing on scientific and technological progress, considering solutions in the constitution to settle possible differences and finally non-alliance with internal secular and liberal

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forces and not trusting the promises made by despotic Arab rulers and Western leaders, are among other issues that can contribute to the dynamicity and livelihood of the Islamic Awakening movement.

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Organization of Islamic Awakening, Volume 1, 2011.

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rst International International rst

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awakening

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Conference Conference

and Islamic Islamic and

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