نوع مقاله : مقاله پژوهشی
نویسندگان
1 دانشجوی دکتری علوم سیاسی دانشگاه علامه طباطبائی، تهران، ایران
2 استاد گروه علوم سیاسی دانشگاه علامه طباطبائی، تهران، ایران
کلیدواژهها
عنوان مقاله English
نویسندگان English
Introduction
The concept of resistance, as a fundamental political and social phenomenon, has long been central to analyses in international relations, particularly within critical and postcolonial studies. Western academic literature typically explains resistance through secular frameworks, emphasizing either cultural and discursive dimensions (as in the works of Said and Bhabha) or material struggles (as in Fanon). A defining limitation of these approaches is their neglect of religion and spirituality as genuine driving forces.
This methodological bias has led to the systematic marginalization of religion and spirituality in accounts of liberation movements. As a result, understandings of resistance movements in societies where religion is central to identity formation and social mobilization remain incomplete and, at times, distorted.
The present study argues that the 1979 Islamic Revolution of Iran was not merely a regional political event, but a paradigmatic turning point that, by introducing a novel and distinctly different model of resistance, challenged the foundational assumptions of existing theories.
The central problem lies in the fact that prevailing analytical frameworks, shaped by institutionalized secularism, are incapable of fully explaining the nature, objectives, and dynamics of this new model of resistance.
Unlike other major revolutions—such as the French Revolution, rooted in Enlightenment ideals, or the Russian and Chinese revolutions, shaped by Marxist and secular beliefs—the Iranian Revolution was profoundly religious, placing Islamic identity, norms, and values at its very core. In this respect, the current research aimed to describe and analyze the profound conceptual transformation that the Islamic Revolution introduced to the notion of resistance. It also sought to identify, differentiate, and articulate the core and foundational components of the discourse of Islamic resistance. Building on these insights, the study further developed and presented a new conceptual framework, termed transcendental resistance, as an analytical tool for understanding this phenomenon and for examining similar cases in other contexts.
Materials and Methods
This research employed a qualitative, descriptive–analytical approach. It relied on documentary analysis to examine the foundational texts of the Islamic Revolution’s discourse, including the Holy Quran, hadiths, and statements by the Revolution’s leaders. The aim was to extract the key principles and components of Islamic resistance. These components were then analyzed within a comparative framework alongside conventional secular models, highlighting the distinctions and theoretical novelty of the transcendental resistance model.
Literature Review
Previous research on Islamic resistance has often focused on specific dimensions such as its geopolitical impacts through the "Axis of Resistance" (e.g., Ghasemi, 1397), its jurisprudential and theoretical foundations within Shi'a theology (e.g., Maleki, 1402), or its civilizational and cultural aspects (e.g., Lezgi & Ghiasi Fathabadi, 1402). However, a significant gap exists in providing a comprehensive and integrated conceptual model that synthesizes these elements. Furthermore, dominant postcolonial theories, influenced by secular-Marxist perspectives, have historically marginalized the role of religion, framing it as a secondary factor rather than the central logic of struggle (Young, 2001: 338). This study addresses this gap by moving beyond a compartmentalized analysis and proposing a holistic framework that positions spirituality and transcendental goals as the core of the resistance model, thereby challenging the secular assumptions prevalent in the existing literature.
Result and Discussion
According to the findings, the model of resistance emerging from the Islamic Revolution distinguishes itself from secular models through three fundamental conceptual transformations.
First, it redefines resistance through a religious essence. Unlike secular approaches that treat religion as one tool among many, the proposed model considers Islam as the core and essence of resistance. Resistance is elevated from a purely political act to the sacred struggle (or jihad), deriving its legitimacy and motivation directly from religious faith. By presenting an ideological Third Way, this model positions itself as independent of both Western liberalism and Eastern socialism. Consequently, the goal of resistance transcends mere political independence to encompass the defense of Islamic identity and values, as well as the pursuit of social justice in opposition to global hegemony.
Second, the model transforms the horizon of liberation. While some Western critical theories adopt a cautious or even pessimistic view regarding the possibility of complete liberation due to entrenched structures of domination, the discourse of Islamic resistance is rooted in strategic and definitive optimism.
This optimism stems from a profound belief in the certainty of the divine promise for the final victory of truth and justice. Such a perspective shifts the struggle from a human act with uncertain outcomes to a meaningful participation in an inevitable divine conclusion, endowing resistance with psychological power and resilience in the face of setbacks.
Third, this model conceptualizes resistance as a form of transcendentalism, defining it as a perfection-seeking process operating on both individual (micro) and collective (macro) levels. At the individual level, struggle and steadfastness serve as tools for self-cultivation, spiritual purification, and the development of moral virtues such as patience, courage, and self-esteem.
This view frames resistance as a path toward personal spiritual perfection. At the macro level, resistance transcends mere defensive reactions, becoming a proactive and long-term strategy aimed at realizing an ultimate civilizational goal: the establishment of a new Islamic civilization. Within this framework, resistance functions as the engine driving a civilization-building project designed to establish a just global order grounded in Islamic values.
Conclusion
Iran’s Islamic Revolution articulated and operationalized the coherent and compelling model of transcendental resistance, bringing about a profound transformation in both the theory and practice of resistance.
The model demonstrates that any comprehensive analysis of contemporary political dynamics remains incomplete, reductionist, and ineffective if it fails to account for the central role of religion and spiritual worldviews. The primary implication of this research is the pressing need to reassess the predominantly secular foundations of postcolonial studies and international relations.
The model presented offers a valuable analytical tool for understanding other resistance movements with a religious dimension worldwide, thus providing a foundation for future research in this field. Recognizing and engaging with these models of resistance is no longer merely an academic exercise but the undeniable necessity for accurately analyzing the complex geopolitical landscape of our time.
کلیدواژهها English
منابع
References
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