آیت الله خامنه ای

From Ayatollah Khamenei's perspective, promoting the Holy Quran as a religious, cultural, and social necessity plays a key role in raising the moral, spiritual, and social level of the Islamic society. From his perspective, spreading Quranic teachings in society is not only a religious duty but also a vital strategy for confronting cultural and moral challenges in the contemporary world. The Supreme Leader's special emphasis on transforming Quranic concepts into public culture is evidence of the importance of this issue in advancing the Islamic society towards spiritual and social excellence. This research aims to examine the necessity of promoting and disseminating the Quran and operationalizing the Supreme Leader's Quranic strategies in the context of today's society, analyzes the necessities using jurisprudential sources, the role of relevant institutions, and provides solutions to strengthen the promotion of the Quran. One of the important points in Ayatollah Khamenei's perspective is the breadth of the concept of promoting the Quran, which is not limited to teaching recitation and memorization, but also includes reflection and research on deep Quranic concepts and teachings. In his view, recitation with contemplation is the main tool for establishing a spiritual connection with the Quran and a way to transmit its concepts to future generations. However, despite the Supreme Leader's emphasis on the necessity of promoting and popularizing Quranic culture, significant weaknesses and deficiencies are observed in institutions active in this field. The inefficiency of some educational organizations and institutions in transmitting deep Quranic concepts and the lack of effective planning for Quranic education and contemplation are among the challenges that have prevented the realization of this lofty goal. In addition to the necessity of promoting the Quran, he believes that the contemplation and practice of Quranic concepts in society, which is the ultimate goal of promoting the Quran, should also be a part of it. In this research, using the descriptive-analytical method and library resources, after explaining the necessities and pathology of the current situation and also examining the ijtihad and jurisprudential evidence in promoting the Quran, the necessity of the role of cultural and educational institutions in promoting the Quran has been explained. Also, practical solutions are presented to improve the level of Quranic contemplation, education, and research so that the great potential of the Quran can be utilized in promoting spirituality and morality in Islamic society.

The concern of the present article is to answer two main questions: First, what is the place of the concept of freedom in Ayatollah Khamenei's intellectual system? Second, has the concept of freedom been meaningfully broken in Ayatollah Khamenei's thought throughout history? To answer these questions, the method of qualitative content analysis has been used. More precisely, first, the meaning units collected from his statements from the 1360s until now were qualitatively coded, and then we categorized and interpreted the codes in eleven categories and within two main themes, which are: "true freedom is essential to building a strong and civilizing society" and "the need for a revolutionary vision and approach in the face of the West's tactical freedom". Also, based on the findings of the qualitative content analysis of the concept of freedom (history of the codes obtained), we came to the conclusion that the concept of freedom has not been broken in Ayatollah Khamenei's thought. However, since the mid-1370s, when more space has been provided for the concept of freedom, in his lectures, he has explained in more detail the concept of freedom.

With the victory of the Islamic Revolution, various issues and debates were raised in the sphere of Iranian political thought.Whereas the two most important causes of the Iranian revolution were the authoritarian and anti-religious Pahlavi regime, and the Islamic Revolution had succeeded in promoting the idea of ​​the social presence of religion and the role of the people in the social arena; These two principles played a key role in the formation of the post-revolutionary system.During several decades of the revolution and its entry into deeper and epistemological layers, it became necessary to explain and strengthen the foundations of the political system and determine its relationship with other systems in the world arena.The presence of a liberal democratic system and the support of Western civilization for this system and the universal claim of its supporters doubled such a necessity. One of the first and most important issues was the relationship between the two systems, which was proposed in the form of "the relationship between Islam and democracy." Although this issue existed in the whole Islamic world, but because a kind of democratic system was formed in Iran and in fact it was achieved from abstraction to objectivity and realization,it was seriously raised.These debates culminated when the Supreme Leader introduced the theory of "religious democracy"as a system derived from Islamic thought in exchange for a liberal democratic system.This article examines the autonomous discourse according to the principles of Islamic thought and the intellectual principles of the leaders of the Islamic Revolution

Eight years of Holy Defense is a reminder of the presence and active role of the Iranian people who stood up to defend the country and the revolution. By taking a look at the fundamental developments in the life of the holy defense and evaluating them in terms of world equations, we can understand that anti-tyranny, anti-colonialism, independence, revival of the religious identity, and revolutionary values of the Iranian people are owed to the thoughts and actions of the martyrs, veterans, freedmen, and warriors who defended these values. What is important is the continuation of the values of the Holy Defense era, which is a model for the administration and management of critical situations. One of the ways to take advantage of these patterns of behavior and lifestyle is to record and transfer them to future generations. They must first know what conditions existed, what happened in that context and space, and what the functions were so that they can use the patterns as a model. Therefore, in addition to the historiographical task, oral history plays an essential role in the transfer of values and has a moral and valuable function. In this article, Ayatollah Khamenei's expectations of oral history researchers are examined concerning his words, which are practical in terms of purpose and qualitative in terms of the method of gathering information. The information is gathered through the "theory development" method. The obtained results show purity of heart, pure intention, the demand for rights in research, conducting honest research, using valid documents, paying attention to research ethics, having a research spirit, focusing on needs assessment in research, having a strategy, considering usefulness, and doing the research work in a correct, complete, and solid way are among the expected characteristics for oral history researchers of the Holy Defense.

One of the historical experiences of the Islamic Republic of Iran in foreign security planning is the "strategic depth". this is one of the basic concepts for analyzing the events of the new world, which can determine the extent of a country's influence and be a good support for the implementation of regional and supra-regional policies of countries. Imam Khamenei (as) in defending the Islamic Revolution and its lofty goals and aspirations, such as achieving a new Islamic civilization, proposed a strategic depth. Given the importance of strategic depth expansion from the view point of the Supreme Leader of the Islamic Revolution, the present study with a descriptive-analytical approach, and with the aim of explaining the strategies of the Islamic Republic of Iran in promotion of strategic  depth, will answer the main question from Imam Khamenei's point of view, “with what strategies could the strategic depth of the Islamic Republic of Iran be enhanced?” The results show that the promotion of defense and offensive capabilities, the spread of Islamic and Iranian culture, the creation of a reliable economic position in other countries, the establishment of foreign military power, support for the resistance and increase their capabilities, as well as the establishment and expansion of defense-security cooperation with allied and Islamic countries, are some of the basic strategies to enhance strategic depth.

The Islamic Revolution, by creating a fundamental hiatus on the link between tyranny and colonialism, considered issues such as independence, freedom, relying on neither East nor West slogan, self-confidence, belief in internal capacities and forces, and denial of dependence on foreigners as the country's basic strategies in the post-revolutionary era. Ayatollah Khamenei refers to this strategy as the "strength of the internal construction of power." In this theory, the internal construction of power means empowerment based on internal capacities and capabilities in various political, cultural, social, economic, scientific and technological dimensions without "dependence" on external power. In other words, the strength of the internal construction of power is the ability of societies to deal with vulnerable challenges which its source is the internal authority and the strengthening of the internal construction of power in various fields. Accordingly, the main question of the present article is formulated as follows: Accordingly, the main question of the present article is formulated as follows: What are the historical and intellectual backgrounds of the genesisof the theory of internal construction of power and what is the relationship between this theory and political power? Apparently factors such as the historical situation in Iran (invasion of foreign countries and dependence on them), understanding the nature of international relations based on the system of domination, highlighting the Qur'anic texts that imply the concept of independence and internal authority, be factors which provide the necessary grounds to genesisthe theory of the internal construction of power. In addition, Ayatollah Khamenei emphasizes the entanglement of the theory of the strength of the internal construction of power and political power; So that, On one hand, Without considering the idea of the internal construction of power, the foundations of political power will be shaken, and on the other hand, without the political power derived from the discourse of the Islamic Revolution, this theory will not be able to be realized and given objectivity.

The genealogy of pre-revolutionary Iranian political culture implies the institutionalization of subordinate political culture and the acceptance of "top-down" political authority among the majority of society. With the institutionalization of the "model of religious democracy" in Iran,the concept of fire at will, according to the cultural, political and social situation of the country and influenced by the religious principle of "Enjoining to Good [Ma’ruf] and Forbidding from Evil [Munkar]" and also with the aim of better fulfillment of citizens' rights and responsibilities, was introduced by the Supreme Leader of the Revolution. Some dissident currents and groups, by abusing the title of 'fire at will' and regardless of its content and purposes, tried to confuse, by publishing their content, especially in cyberspace, the public opinion about it. Researchers in the present study try to answer the questions, using the descriptive-analytical method and referring to the works and statements of Ayatollah Khamenei: What are the characteristics and components of participatory culture and desirable social interactions in Ayatollah Khamenei's worldview, and his thought and action? Also, what is the relationship and position of the concept of fire at will in the rule of culture of responsibility and supervision of different sections of society? The findings of the study indicate that the Supreme Leader of the Revolution in the post-revolutionary period, proposed a strategy of fire at will in complementing the cultural, political, social and participatory tactics of citizens, especially the youth. Some characteristics of this tactic are as follows: spontaneous and perfect cultural work, flourishing of cultural capacity, building trust, strengthening the mutual relations between the government and the nation, correcting the shortcomings and bureaucratic disorders in the country.

The Islamic revolution is one of the most prominent revolutions of the twentieth century. This prominence had not been for apparent reasons like the territorial expansion or the number of deaths and...; But it returns to greatness in theoretical foundations such as (existentialogy, epistemology and anthropology) and goals and ideals of the revolution. Based on such a attitude, the purpose of this divine movement, was not merely the fall of the puppet government, or the displacement of political power, but also it is the founding of a new universe and a new plan for the future of humanity. . This new universe can be interpreted as a new Islamic civilization. Now that the early inflammation of the revolution has gone and its maturity stablished, it is necessary to consider this potential and capacity to have a deeper attitude into this social phenomenon. Because the correct understanding of the revolution is necessary and its’s an introduction to the formation of civilization. In other words, the stage of civilization does not mean the completion of the revolution stage, but its evolution and its growth. Definitely, the final evolution in its primary bed, the revolution, is formed, and in fact, the formation of civilization is the last stage of evolution and prosperity of the revolution. This article is looking for this attitude with such a "descriptive causal" method and taking advantage of the thought of the leaders of the revolution (Imam Khomeini and Ayatollah Khamenei).