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"Sistem Pemerintahan Iran adalah sistem pemerintahan peralihan dari sistem monarki absolut ke sistem Republik Islam melalui revolusi, Februari 1979 yang dimobilisasi Ayatullah Khomeini.Penelitian ini menggunakan pendekatan kualitatif karena penelitian ini ditujukan untuk memaparkan gejala sosial atau sistem pemerintahan Iran. Fokus penelitian sistem pemerintahan Iran ini adalah sistem teokrasi Iran yang terdiri atas Undang-Undang Dasar RII, Imamah, Mahdiisme dan Wilayatul Faqih dan aplikasi sistem demokrasi yang meliputi penyelenggaraan pemilihan pemilu untuk memilih Presiden, anggota Parlemen. Dewan Kota, Refrendum UUD. Sejak revolusi bergulir 1979-2005, pelaksanaan pemilu telah berlangsung 25 kali, ; refrendum 3 kali, pemilihan pembentukan anggota Majlis Ahli 1 kali, Pemilihan Majlis Ahli 3 kali, Pemilihan Parlemen 7 kali, Pemilihan Presiden 9 kali dan pemilihan dewan kota 2 kali .Secara metodologis dalam penelitian ini. peneliti menggunakan positivisme dan postpositivisme (Paradigma Klasik). Dengan tujuan mengeksplanasi dan mendeskripsi seluruh sub sistem pemerintahan Iran dengan mengklasifikasi unsur-unsur demokrasi, identifikasi, dan spesifikasi dari sistem kelembagaan pemerintahan Republik Islam Iran dari sisi bentuk pemerintahan, pemilu, distribusi kekuasaan/trias politika yang terdiri atas Eksekutif (Presiden dan Kabinet Mentri), Legislatif (Majlis Syura Islamy, Dewan Ahli, Wali Amr, Dewan Perwalian) dan Yudikatif (Mahkamah Agung dan Jaksa Agung) dan Penganalisaan dan pengidentifikasian terhadap Sistem teokrasi Republik Islam Iran yang terdiri alas Undang-undang Dasar, Imamah, dijabarkan pula konsep Mahdiisme yang merupakan keyakinan mayoritas rakyat Iran akan kehadirannya. Dan konsep Wilayatul Faqih yang menjadi wahana para agamawan berpolitik dalam pemerintahan Iran. Perpaduan teokrasi dan demokrasi Iran disebut dengan teo-demokrasi.

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Iran's Government System is a change system of government from monarchy absolute system to Islamic republic system through revolution. Februari 1979 which mobilized by Ayatullah Khomeini, The leader of Iran's Revolution.

This research based on qualitative approach because it's purpose to describe social indication (Iran's Government System). This research is focused to Iran's Government system : 1) Theocracy system that includes ; Constitution of Iran, Imamah, Mahdiism, and Wilayatul Faqih, 2) Democracy system of Iran is democracy which applied by general elections to elect President, Parliaments, City Council, Referendum of Constitution, Referendum of the change Iran's system government, this referendum had hold to get agreement Iran's People_ Since revolution 1979 until 2005 the general elections was realized 25 times. Referendum 3 times, the election of Assembly of Experts formation was once. The election of Assembly of Experts (elected for 8 years) 3 times, the election Parliament of Majlis Shura Islami (elected for 4 years) 7 times, the election for President (elected for 4 years, maximum two terms of office) was 9 times and the election of Council City was twice.

The methodology of this research based on classical paradigm (combination between positivism and post positivism) to explain and describe all sub system of Iran's Government through classification the unsure of democracy, identification and specification of Iran's Government System which include the form of government, the general election, distribution of powerness, they are Executive (President and Cabinet/Council of Ministers, those confirmed by Parliament), legislative (Majlis Shura-e Islami/Parliament. Assembly of Experts and Council of Guardians) and Yudicative (Court of Justice/Supreme Court and Public Prosecutors). Analyzing and identification of Iran's theocracy includes the Constitution of Iran. Imamah, Mahdiism and concept of Wilayatul Faqih. The combination between theocracy and democracy system we called by Theo-democracy."

"Lahirnya Republik Islam Iran tidak bisa dilepaskan dari peranan besar Ayatullah Imam Khomeini. Imam Khomeini merupakan salah seorang tokoh yang paling penting di balik terjadinya revolusi Iran dan lahirnya negara Republik Islam Iran. Karena peranannya dalam memimpin revolusi Iran itulah, Imam Khomeini diangkat sebagai Rahbar (pemimpin) revolusi Islam. Salah satu gagasan yang paling menonjol dalam pemikiran politik Imam Khomeini adalah idenya tentang Wilayatul Faqih (pemerintahan para faqih) yang pada dasarnya menghendaki agar kepemimpinan pada umumnya, termasuk kepemimpinan politik, harus berada di tangan terpercaya. Pemikiran politik Imam Khomeini mengenai Wilayatul Faqih yang menjadi bagian terpenting dalam struktur politik Republik Islam Iran ini memberikan tekanan pada imam ah yang diartikan sebagai kepemimpinan agama dan politik yang sekaligus disandang oleh faqih.Wilayatul faqih ini merupakan kelanjutan dari doktrin imamah dalam teori politik Syi’ah khususnya Syi’ah Imamiyah. Struktur ini bukan merupakan gagasan yang baru dalam pemikiran kalangan Syi’ah. Imam Khomeini yang kemudian mengembangkan dan mempraktikkan Wilayatul faqih ini ke dalam sistem pemerintahan Iran Modem. Dalam mengumplementasikan gagasannya, Imam Khomeini berhasil menggabungkan struktur pemerintahan agama dengan pranata- pranata demokrasi. Akan tetapi Imam Khomeini memiliki definisi demokrasi yang berbeda dengan demokrasi mumi dan demokrasi liberal. Menurutnya kebebasan demokrasi harus dibatasi dan kebebasan yang diberikan itu harus dilaksanakan di dalam batas-batas hukum Islam. Dalam konsep ini mekanisme keseimbangan dan kesejajaran (check and balance) harus berjalan, meskipun lembaga tersebut berkedudukan di bawah otoritas wali faqih. Menurut Imam Khomeini tanpa pengawasan dari wilayatul faqih, pemerintah akan menjadi despoticSistem pemerintahan Republik Islam Iran dapat diklasifikasikan ke dalam sistem demokrasi yang religius, "Theistic Demokrasi" Moh. Natsir "Islamo- Demokrasi" Nurcholis Madjid, Demokrasi Islam atau apapun yang dilabelkan padanya pada dasarnya adalah sama. Sebagai konsekuensi logis, Implementasi dari struktur demokrasi Islam gagasan Khomeini ini merupakan model dan bentuk pemerintahan alternatif yang dapat menjadi acuan bagi negara-negara Muslim lainnya di masa mendatang. Setelah beijalan selama 30 tahun sistem ini telah banyak mempengaruhi pergerakan-pergerakan Islam di beberapa bagian bumi ini seperti Hizbulloh di Lebanon, Hamas di Palestina, aliansi Utara di Afganistan, FIS di Aljazair dan lainnya.

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The birth of the Islamic Republic of Iran can not be separated from the role of Ayatollah Imam Khomeini, the spiritual leader of a scholar, and political leaders who are respected in Iran. Imam Khomeini is one of the most important figures behind the Iranian revolution and the birth of the Islamic Republic of Iran. Because of its role in leading the Iranian revolution was, was appointed as the Imam Khomeini Rahbar (leader) of the Islamic revolution. as listed in the Iranian constitution passed in December 1979.

One of the most striking ideas in the political thought of Imam Khomeini was the idea of Wilayatul Faqih (govemance of the faqih), which basically requires that the leadership in general, including political leadership, should be in trusted hands. Political thoughts of Imam Khomeini on Wilayatul Faqih who became the most important part in the political structure of the Islamic Republic of Iran is providing pressure on the Imamate is defined as religious and political leadership are both cairi ed by the faqih.

Wilayatul faqih is a continuation of the doctrine of the Imamate in political theory, especially Shia Imami Shi'ism. This structure is not a new idea in the minds of the Shi'a. Imam Khomeini who larer develop and practice this faqih Wilayatul in Modem Iranian government system.

In applying his ideas, the Imam Khomeini managed to combine religious govemance structure with democratic institutions. However, Imam Khomeini has a different definition of democracy with pure democracy and liberal democracy. According to democratic freedom and liberty should be limited given that must be carried out within the boundaries of Islamic law. Nevertheless it can be said that the concept Wilayatul faqih i s one varian t of democracy. In this concept of balance and alignment mechanisms (checks and balances) to walk, even though these institutions domiciled trustee under the authority of faqih. According to Imam Khomeini without supervision from Wilayatul faqih, the government will be despotic. If the government is not in accordance with the will of God and if the president is elected without landing a faqih, the rule was not valid.

System of the Islamic Republic of Iran can be classified into a religious democratic system, any given term; whether the term "Teo-Democracy" Mawdudi, "Theistic Democracy’1 Moh. Natsir "Islamo-Democracy" Nurcholish Madjid, Islam Democracy or any dilabelkan him basically the same. As a logical consequence, implication of the structure of Khomeini's idea of Islamic democracy is a model and an altemative form of govemance that could be a reference to the Muslim countries more in the future. After running for 30 years this system has much influence Islamic movements in several parts of this carth as Hezbulloh in Lebanon, Hamas in Palestine, Northern alliance in Afghanistan, the FIS in Algeria and others."

"[ABSTRAKPenelitian ini dilatarbelakangi adanya suatu sistem pemerintahan yang di gulirkanoleh seorang tokoh Syi?ah Ayatullah Khumaini, yang selanjutnya terkonsep dalambentuk sistem yang disebut Wilayah Faqih, yang berbeda dengan sistempemerintahan di negara lain yang menganut sistem pemerintahan Islam sekalipun.Oleh karena itu penelitian ini dilakukan untuk mencari jawaban tentangbagaimana bentuk kongkrit sistem pemerintahan Republik Islam Iran?Sebagai kerangka teori dalam penelitian ini menggunakan teori politik IslamSyi?ah. Dan penelitian ini menggunakan metode penelitian kualitatif.Hasil temuan dalam penelitian ini bahwa pemikiran politik Islam Syi?ah tertuangdalam konstitusi negara dengan berlandaskan teks agama baik dari al-Qur?anmaupun al-Hadist, atau konsep ini juga dikenal dengan sebutan Teo-Demokrasi,walau demikian kekuasaan ada pada rakyat dalam hal partisipasi politik. WilayahFaqih juga mengadopsi sistem trias politica, dimana kekuasaan terbagi dalamtiga lembaga ; Yudikatif, Eksekutif dan Legislatif. Yang menjadi pembeda adalahlandasan pada masing-masing bagian. Dalam sistem Wilayah Faqih terdapatkekuasaan di atas 3 lembaga tersebut, yaitu Rahbar.

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ABSTRACTThis research is motivated existence of a system of government in the scroll by aShiite leader Ayatollah Khomeini, who subsequently conceptualized in the formof a system called Wilayah Faqih, which is different from the system ofgovernment in other countries that embrace the Islamic government systemthough. Therefore, this study was conducted to seek answers about how theconcrete form system of government of the Islamic Republic of IranAs a theoretical framework in this study using Shiite Islamic political theory. Andthis study used qualitative research methods.The findings in this study that the Shiite Islamic political thought contained in thestate constitution on the basis of religious texts from both the Koran and al-Hadith, or the concept is also known as Teo-Democracy, however power is in thepeople in terms of political participation. Wilayah Faqih also adopted triaspolitica system, in which power is divided in three institutions; Judiciary,Executive and Legislative. That the difference is the cornerstone on each section.In the system there is power in the Wilayah Faqih on 3 institutions, namelyRahbar, This research is motivated existence of a system of government in the scroll by aShiite leader Ayatollah Khomeini, who subsequently conceptualized in the formof a system called Wilayah Faqih, which is different from the system ofgovernment in other countries that embrace the Islamic government systemthough. Therefore, this study was conducted to seek answers about how theconcrete form system of government of the Islamic Republic of Iran?As a theoretical framework in this study using Shiite Islamic political theory. Andthis study used qualitative research methods.The findings in this study that the Shiite Islamic political thought contained in thestate constitution on the basis of religious texts from both the Koran and al-Hadith, or the concept is also known as Teo-Democracy, however power is in thepeople in terms of political participation. Wilayah Faqih also adopted triaspolitica system, in which power is divided in three institutions; Judiciary,Executive and Legislative. That the difference is the cornerstone on each section.In the system there is power in the Wilayah Faqih on 3 institutions, namelyRahbar]"

"The amendments through Indonesian Constitution of i945 (UUD I945) have impacted to various change including to government system. The change an the government system has came about UUD 1945 (at pre-amendments) is the semi-presidential then it's become hilly presidential system after amended. The -author here also scrutinizes on the government system which had appeared in not only the constitutional level but also on the practice in the national implementations. The author also presents her advices for the legislator members to deeper grasped toward basic concepts which had been exercised by UUD l 945 post-amendments, including the presidential system. its directed to the presidential power to make legislations will not disregard to UUD 1945."

"Gerakan perempuan di Republik Islam Iran terbilang lebih maju dibandingkan negara-negara Islam lainnya di Timur Tengah. Meski mengalami banyak hambatan mulai dari tafsir agama maupun budaya etnis serta kebijakan pemerintah, namun kenyataannya gerakan perempuan di Iran dapat tumbuh dan berkembang, bahkan muncul banyak tokoh¬tokoh perempuan Iran yang eksistensinya diakui masyarakat internasional. Tesis ini mencoba mengungkap tumbuh dan berkembangnya gerakan Perempuan di Republik. Islam Iran dan faktor-faktor yang mempengaruhi berkembangnya gerakan Perempuan pasca revolusi Islam Iran, mulai dari tokohnya, tuntutannya, model gerakannya, dan perubahan kebijakan pemerintah yang adil terhadap perempuan.Terdapat tiga (3) fase dalam menggambarkan gerakan perempuan di Iran pasca kemenangan revolusi Islam Fase pertama, sepuluh tahun pertama pasca revolusi Islam (1979-1989)--di era pemerintahan Ayatullah Khomeini- menghasilkan berbagai peraturan yang bias jender. Misalnya peraturan yang melarang jabatan hakim bagi perempuan, dengan alasan wanita lebih emosional dan irasional. Pada era ini, sudah mulai muncul oposisi gerakan perempuan Iran yang melakukan perlawanan terhadap berbagai kebijakan yang merugikan hak-hak kaum perempuan dan korban kekerasan.Fase 2 : Sepuluh tahun kedua (1989-1999) pasca revolusi islam terjadi perubahan terhadap berbagai peraturan yang bias jender-peraturan tersebut secara bertahap mulai direvisi. Sehingga 11 tahun setelah revolusi islam, pemerintah mencabut pelarangan hakim perempuan di Iran. Pada era ini, pemerintahan Iran juga membuat kebijakan yang menjamin hak-hak reproduksi Perempuan. Perempuan Iran sudah ada yang menjadi anggota parlemen, bahkan ada yang menduduki jabatan strategis di pemerintahan. Hal ini tentunya dampak signifikan dari jaminan pelaksanaan hak atas pendidikan rakyatFase 3 : Sepuruh tahun ketiga (1999 s.d sekarang, pada fase ini, banyak perempuan --baik secara individu-maupun berkelompok terus memperjuangkan hak asasi manusia (HAM) dan demokrasi di Iran. Mereka yang kemudian menciptakan model gerakan perempuan di Iran. Model yang dikembangkan adalah: Pertama, tuntutan yang diajukan kaum perempuan didominasi oleh persamaan hak-hak perempuan dan perlindungan hak anak; kedua, tuntutan merevisi hukum keluarga di Iran karena banyak yang mengabaikan hak perempuan dan anak-anak, terutama hukum yang berkaitan dengan perkawinan, perceraian dan implikasinya; ketiga, menyuarakan gagasan bahwa HAM universal tidak bertentangan dengan ajaran Islam. Hal-hal yang sudah jelas di atur dalam Al-Quran., misalnya hak waris yang berbeda antara laki-Iaki dan perempuan, & kewajiban menggunakan jilbab, tidaklah menjadi bagian yang mereka gugat. Inilah yang membedakan gerakan perempuan barat dengan gerakan perempuan di Iran, di Iran gerakan perempuannya justru menyakini banyak pihak bahwa ajaran Islam dan hukurn Islam tidaklah bertentangan dengan prinsip-prinsip HAM universal.Dalam tesis ditemukan faktor-faktor yang mendorongnya terjadi perubahan kebijakan di Iran terhadap Perempuan dan yang secara signifikan juga telah mempengaruhi tumbuh dan berkembangnya gerakan Perempuan di Republik Islam Iran. Faktor pertama adalah meningkamya pendidikan; dan Faktor yang kedua adalah Perubahan politik di dalam negeri karena munculnya kesadaran dan tafsir hukum Islam yang tidak di dasari budaya patriarki. Selain itu ada temuan yang menarik, ternyata perempuan-perempuan Iran yang terusir dari negeri Iran karena menolak kebijakan pemerintah tetap bisa berhubungan dengan organisasi perempuan dalam negeri Iran, atau tetap bisa rnemberikan informasi berkaitan dengan perkembangan Iran. Faktor ketiga, Munculnya tokoh-tokoh perempuan Iran yang berani melawan kondisi sosial politik dan sosial budaya di Iran, mereka berjuang sesuai dengan latar belakang keahliannya. Toko-h¬tokoh tersebut berupaya menegakan HAM dan demokrasi di negerinya. Faktor keempat, ada faktor lain, yaitu munculnya kesadaran Para Mullah & pemimpin Iran bahwa ajaran Al Quran senantiasa mengikuti perkembangan jaman dan kitab tersebutlah yang menjadi dasar islami bagi konstitusi Iran, sehingga pemerintah pun mau melakukan telaah kembali bagi kebijakan-kebijakan pemerintahan Iran yang bias jender. Faktor kelirna, Faktor sosial budaya masyarakat yang menghormati perempuan mulia dalam sejarab Islam, mis. putri Rasullah SAW - Fatimah Az Zahra- dimana kemuliaan Fatimah, perilakunya yang santun, lemah lembut, pintar, berani dan bijak, dijadikan doktrin nilai-¬nilai yang dianut masyarakat Iran dan terinternalisasi dalam budaya masyarakat. Nilai¬nilai ini berisi ajaran agar kaum laki-laki dan perempuan saling menghargai, menghormati, memahami hak dan kewajibannya masing-masing.

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Women movement in Islamic Republic of Iran admitted more developed than Islamic countries in Middle - East. Though, obtaining many obstructions starting from exegesis, ethnic culture to government policy; in fact that women movement in Iran can grow and develop, moreover many Iran female figures emerge whose existence admired by the world. This Thesis tries to uncover the growth and the development of women movement in Islamic Republic of Iran and some factors affecting its development in the post - Islamic revolution of Iran, starting from the figures, the demands, the movement form and the changes of government policy which is fair towards women.

There are three phases in describing women movement in Iran in the post - victory of Islamic revolution. In the first phase, first decade of the post . Islamic revolution (1979-1989) in the era Ayatollah Khomeini authority causing many regulations which were obscure in gender. For instance, the regulation which forbade the position of judge for women with the reason that's women admired more emotional and irrational. In the era, Iran women movement had emerged as opposing against some regulations causing disadvantages for women right and authority victim.

In the second phase: second - decade (19894999) of the post - Islamic revolution, there were many changes for several regulations which were obscure in gender- those were gradually revised. After eleven years in Islamic revolution, Iran government withdrew prohibition for women judge. In the era, Iran government also withdrew the policy protected reproduction right for women. Iran women became member in parliament; even there were some occupied strategic position in government. This matter was definitely significant effect from the guarantee of applying the right for citizen education.

In the third phase: third - decade (1999- ....) , many women both individually or in group keep on struggling the human right and democracy in Iran. And they create women movement form there. The form developed as follows; firstly, the demands they ask are dominated with the equality of women right and the protection of children right; secondly, the demand to revise family rules in Iran as they ignored more the right of women and children, mainly the rules dealing with marriage, divorce and its implications; thirdly, declaring ideas of universal human right which is not against Islamic laws. Those matters which are obviously regulated in Al- Qur'an, for example heritage right differing women and men, and the obligation for using veil are not a part to be claimed. This thing makes a difference among women movement in Iran and west countries; in Iran, the women movement believes that Islamic law is not against to the principles of universal human right.

The third factor, many women figures emerge who bravely fight social-political condition and social-culture in Iran, they fighting line with their competence background.. Those figures make an effort to uphold the human right and the democracy there.

The forth factor, the awareness of mullahs and Iran leaders raise up as they understand that Al - Qur'an continually follows the development and the holy book becomes the Islamic basic for Iran constitution, so that the government study further the Iran government policies which are obscure in gender

The fifth factor, social- cultural factor in society giving respect to magnificent women in Islamic history, e.g Fatimah Az Zahra- the daughter from Rasullah SAW , her nobility,her politeness, her gracefulness, her brilliance, her courage and wisdom, can be doctrinal values followed by Iran society and internalized into culture society. These values consist of the knowledge teaching men and women should respect each other and understand the right and the obligation."