imam khomeini

The aim of the present study is to explain and examine the method of "discursive" analysis of Babi Saeed regarding the victory of the Islamic Revolution within the framework of the logic of Islamism led by Imam Khomeini and the defeat of Kemalism in the Islamic world. The method of the present article, which is carried out in a descriptive-analytical manner, seeks to answer the main question of how Babi Saeed, using the method of discourse analysis, explained and interpreted the causes of the emergence of Islamism and the victory of the Islamic Revolution in Iran and the subsequent defeat of Kemalism. The results of the study showed that, in Babi Saeed's belief, with the emergence of Islamism and its victory in the Iranian Revolution, which was mostly the result of Imam Khomeini's political struggle, the power of the political systems that served modernity - the Kemalists - began to decline and collapse, and thus, the idea of ​​Eurocentrism as the basic model of development and progress was ultimately shaken.

Achieving the goal of new Islamic civilization requires a kind of theoretical synergy and also relying on the findings of existing research works. These works, despite their breadth, are faced with the harm of parallel work and sometimes confusion in the findings. With the aim of solving this problem and answering the question that "based on how new Islamic civilization is represented in written works after the Islamic revolution, what are the strategies to achieve it and what are the central core of these strategies?", seeking to extract an explanatory model among available findings.In this way, we chose the Meta-Synthesis method and in the form of its steps, from 514 strategies extracted from 296 research works, into 52 categories and four meta-categories: "progress-oriented monotheistic software production", "enhancement of religious, native and revolutionary culture and its application at the level of governance and society", "reform of political structures and behaviors in the framework of regional religious democratic governments and aimed at Ummah-building" and "development of science and justice-oriented material life, aimed at promoting Spiritual", we achieved. By putting these four points together, the focal core of the theoretical model can be considered as "a theoretical and practical movement aimed at improving the material and spiritual life with the aim of realizing a virtuous life in the Islamic Ummah".

One of the important discussions in political science is the discussion of "sovereignty and the role of the people" in it. The importance of this issue is that it is possible to determine the type of political system of each country by considering the influence and role of the people in the emergence of sovereignty and political power. Today, most established governments claim to be democratic and popular, but the extent to which this is consistent with reality is worth considering and examining. The type of research method is descriptive-analytical and the method of collecting materials is library studies. The results showed that in Imam Khomeini's thought, in the system of the Islamic Republic of Iran, which is a popular system based on the will and will of the people and relies on their votes, the door to criticism, advice, conflict and complaint against the ruler and protest against the agents is open, and the people are observers of the functions of the government and statesmen. Also, since the Imam's thought is the point of support for many political groups in political actions and he himself is the founder of the modern political system of Iran, firstly, a correct understanding of his thought seemed necessary to influence the disputes in this regard, and secondly, since this thought is defined in the comprehensive form of Islamism, it found a considerable comprehensiveness for detailed examination.

Civilization represents the actualization and materialization of the potential values inherent in a school of thought. The emergence of a civilization stems from its approach to human development and societal construction. The central question is whether the monotheistic discourse that has emerged in the post-Islamic Revolution era can activate the cognitive, ethical, and practical capacities of an individual on the scale of an ummah-civilization. An individual nurtured on the scale of an ummah-civilization possesses the transformative power to effect change within their surroundings and achieve cultural, social, and civilizational authority. The significance of an educational perspective lies in its ability to reform not only an individual but also an entire society. This article seeks to present the theory of existential education through coherent propositions and to explore its relationship with the process of civilization-building. From this perspective, existential education is characterized by the following features: Firstly, it emphasizes the divine and existential aspects of the universe and humanity, viewing the "world" as "creation" and "humanity" as the "caliph" of God. Secondly, it considers conceptual and semantic transitions merely preparatory, as stopping at this stage is meaningless. Instead, it focuses on the intuitive and heartfelt understanding of humans, moving beyond mere mental processing to achieve unity, realization, and maturity toward existential reality and perfection. Thirdly, the goal of existential education is to achieve resemblance, harmony, and existential alignment with the source of existence and knowledge. Thus, individuals recognize God and His perfections as the existential foundation of their being and find stability in this realization. Fourthly, the process of existential education is one of refinement, participation, and context-based nurturing. Through physical and spiritual exercises in devotional practices, ethical vigilance, and the pursuit of self-awareness, it leads to the intensification of the innate light of human nature and the purification of existential dispositions from material and moral constraints.

The rule of the obligation to maintain the system is one of the rules of jurisprudence that in different periods of Shiite jurisprudence in accordance with social conditions and needs of the time, various interpretations have been made that can be divided into three areas: "preserving the unity of Islam", "maintaining the livelihood of Islamic society" and Categorized "preservation of the social order of Muslims." With the establishment of the Islamic system in Iran, Imam Khomeini extended the scope of this rule to "maintaining the political system and Islamic government", which was considered by some scholars as a heresy in the Shiite jurisprudential tradition. The present study seeks to answer the question based on the evolution of this rule in different periods of Shiite jurisprudence? In response to this question, library studies have been used to collect data and multidimensional hermeneutic method has been used to analyze them. The result of this study shows that the semantic expansion of Shiite jurisprudential rules over time and based on social conditions and needs of each period is unprecedented and the rule of obligation to maintain the system in the conditions that in the early period of Shiite jurisprudence is often in the field of "memorization". The livelihood system of the Islamic society "has been used, has gradually developed semantically and has gained more prominence in the field of" maintaining the social system of Muslims". They have tried to extend this rule to the field of maintaining the political system.

It is important to examine the civilization-building components in Imam Khomeini's book Wilayat Faqih, which has been charting the future path of the Islamic system since 1348 during the exile period, and which states the conditions for the survival and continuity of the Islamic system in his civilizational thought. Based on this, in order to know the components of civilization, the main question is, according to Imam Khomeini's Wilayat Faqih book, what are the most important components of civilization? For this purpose, in this article, an attempt was made to investigate the four causes of the model and the scientific model of civilization in the book of Velayat al-Faqih by using the method of Arbaah causes in philosophy. Based on this, the material causes of civilization in the book of Velayat al-Faqih are: cognitive sources, moral sources and jurisprudential sources. The effective cause of civilization in the book of Velayat al-Faqih is: System building based on Velayat al-Faqih. The formal cause of civilization in the book of Velayat al-Faqih is: response to the primary demands of civilization, secondary demands of civilization and higher demands of civilization; And the ultimate cause of civilization in the book of Wilayat al-Faqih is: raising a polite and well-educated human being in accordance with the beliefs, morals and rules of the Islamic religion.

Entering the fifth decade since the victory of the Islamic Revolution, the examination of its various dimensions is still thought-provoking and surprising from different aspects. So that according to the pseudo-modernism actions of the second Pahlavi regime,  in what can be referred to as the problem of path dependence, contexts for dissatisfaction and change were provided in the conflict between the government and society.Thus, the present article tries to answer the main question that how the governance quality of the Pahlavi regime has provided the dissatisfaction of different sections of the people in the integration of the innovation of the ideology of Imam Khomeini and the occurrence of the Iranian Islamic Revolution? The present research, based on the theory of the fourth generation revolution of the Goldstone , has concluded that the innovations emanating from the religious culture of Imam Khomeini's Shia in the form of a deep ideology increased the set of existing alternatives through the Velayat Faqih, and the goals and strategies of different type of the people had been led  in the sequence of events at serious and critical moments towards the change of the political system depending on the path.Iran's Islamic Revolution shows the logic of path-dependent reactive sequence reasoning. As far as possible in this path, three main sequences can be identified, which are: modernization, environmental and cultural. The modernization sequence is considered a primary sequence and contains events that directly harmed the interests, values ​​and culture of the society.The environmental sequence has been set up by the inherent characteristics of the Iranian people, such as independence, people's participation in elections, and freedom. These conditions were necessary for the strong reliance of different strata of people on an ideological innovation invented by Imam Khomeini.The cultural sequence has been determined by strengthening the propositions of the invented ideology, such as the priority of the people over the government, Islamic freedom, the necessity of religion's involvement in politics, emphasis on ijtihad according to the requirements of time and place, and finally the Islamic state.

The politics of friendship are associated with identity, indifference, and mutability. The other has different types, the adoption of which in domestic and foreign policy can create a policy of friendship. Just as the development of another field with the principle of antagonism and intransigence can lead to the politics of hostility and disorder. In this examination of the proposed theories of the politics of friendship and its adaptation to the mental space  Imam Khomeini has been used. The purpose of the research is to investigate another and otherness in his political thought. The main question is “How do the concepts of self, the other and the acceptance of other types in Imam Khomeini's political thought lead to the politics of friendship?” The finding of the research is that acceptance of others in every  type of religious, political, ethnic, linguistic, and racial, and negative restraint and the absence of narcissism can be used to produce a friendship policy. The data collection method is document-library, and qualitative content analysis is used in the analysis.

The discourse of the Islamic revolution in Iran was developed and emerged with the approach of returning to pure Islam and the rule of the people, using the principles and foundations of jurisprudence, according to the requirements of time and place, under the leadership of Imam Khomeini, and for 10 years, he began to build a system under the management of the Imam himself. This article has examined the foundations of the discourse of the Islamic Revolution from the perspective of Imam Khomeini.The method of conducting this research is based on discourse analysis. This article, by raising the question of what principles and components was the discourse of the Islamic Revolution from Imam Khomeini's point of view, proposed the hypothesis that the central signifier of the discourse of the Islamic Revolution is political Islam. And Imam Khomeini, based on this central sign, while denying the sovereignty of the Taghout monarchy and emphasizing the centrality of Islamic standards in the administration of the country, was able to establish the Islamic Republic system by leading the Islamic Revolution and winning the trust of the Iranian people.The superior and sublime sign of the Islamic revolution, which defines its mission in guiding people, is the sublime standards of Islam, which brought forth its superior elements as floating signs such as freedom, justice, independence, deprivation, anti-authoritarianism, and legalism in the discourse of the revolution. .

The present study investigates cultural policies in the field of music and their Educational implications, drawing upon the perspectives of Farabi, Ibn Sina, and Imam Khomeini. A qualitative research methodology was employed, utilizing a deductive-analytical approach in the first part and thematic analysis in the second. The research scope encompassed library documents and scientific databases. To determine the educational implications of music and extract relevant themes, interviews were conducted with sixteen university professors from the fields of education, music, sociology, and jurisprudence. Thematic analysis was used to process the data, with Braun and Clark's (2013) method employed for coding the themes. At the interpretive level, all responses from experts were analyzed, leading to the identification and coding of basic themes. In the second level, codes assigned to basic themes were grouped based on shared meanings, resulting in fifteen organizing themes including musical content, description of music, music and education, Islam and halal/haram music, effects of music, scholars and music, richness in music, music learning, effects of music education, philosophy of music, art of music, teaching methods, music and communication, music and child development, and music and social adaptation. Finally, at the third level, organizing themes related to the educational implications of music were identified and extracted. These themes included three main categories: music and child development, music and social adaptation, and music and communication. The results extracted from the educational implications of music education indicate that in the emotional dimension, music and its education strengthen emotions, feelings, and imagination.

Citizenship rights are an important and influential issue in the contemporary world, which has different dimensions. In this context, the laws of the countries on the one hand and international documents in the form of human rights issues on the other hand, try to regulate the rights and needs of people in different societies without considering ethnic, racial, religious and linguistic considerations. give In the Constitution of the Islamic Republic of Iran, although it is not explicitly mentioned under the title of citizenship rights, there are clear signs of recognition of the nation's rights, including the right to freedom of speech, assembly, participation, and the right to self-determination, equality, and justice. Covers In addition, in the opinions of the founder of the Islamic Revolution of Iran, various aspects of citizenship rights have been proposed based on religious and jurisprudential attitudes, which require a detailed explanation and recognition in the light of contemporary developments and conditions. Considering the importance of the nation's rights in the eyes of Imam Khomeini (RA) and internal laws, including the constitution, the discussion of citizenship rights or the nation's rights is an obvious necessity for the political system of the Islamic Republic of Iran in different periods, including the fourth period of the Islamic Revolution. In the present research, the aim is that citizenship rights, in addition to requiring changes in the light of time changes and along with political and social requirements, require adherence to fundamental principles that can protect the rights of citizens in any situation, without ethnic considerations. , support linguistic, sexual, racial or extra-legal matters. Therefore, one of the requirements of citizenship rights is to rely on principles and rules that provide the ability to transform into inclusive, comprehensive and at the same time diverse laws for pluralistic societies such as Iran. From another point of view, it should be said that the analysis of the state of citizenship rights in the fourth decade of the Islamic Revolution can make it possible for policy makers and educational, legal, legal and media practitioners to provide conditions to shed light on previous weaknesses. , the damages related to the realization of citizenship rights should be removed and the ground should be provided for possible revisions in future decisions and plans. In addition, what is mentioned today under the title of "public good" is beyond the various dimensions of citizenship rights, which can be considered as a framework for identifying examples of citizenship rights and their plan for the fourth decade of the Islamic Revolution.Research background Ramezanipour and Ismaili (2019) in the article "The position of citizenship rights in the political style of Imam Khomeini (RA) and Ayatollah Khamenei, focusing on the three components of the right to freedom of speech and opinion, the right to participate in determining one's destiny, and the right to party and organize They concluded that the view and action of Imam Khomeini (RA) is a value view based on freedom of thought and action. Also, Ayatollah Khamenei has considered civilization to be impossible without freedom of thought. The discussion of maximum participation in practice has been emphasized by both cases. Afshar Ahmadi et al.'s article (2017) entitled "Individual rights of citizenship in the Islamic Republic of Iran with the jurisprudential approach of Imam Khomeini (RA)" has stated that individual human rights including the right to self, recognition and realizing the true position of the individual as Ashraf al-Kharqat, and also by referring to verses and traditions, recognizes the rights and property of citizens in the society as the foundation of the system of citizenship rights in his jurisprudence. Ansari and Nazari (2014) in the article "Basics and principles of citizenship rights in the thought of Imam Khomeini (pbuh) and its differences with citizenship rights in the West" pointed out some differences that are specific in the opinions of Imam Khomeini (pbuh) Achieving basic freedoms by considering the right to good and forbidding evil as a universal duty (extreme freedom), active and effective participation of women (against extreme feminism), paying attention to the rights of ethnic, racial and religious minorities. Oppression of minorities in the West) and attention to virtue-based citizenship training (against superficial citizenship in the West only for participation) are mentioned. Mousavi Bejnvardi and Mehrizi Thani (2013) in the article "Citizenship Rights from the perspective of Imam Khomeini (PBUH)" stated that the theoretical approach of Imam Khomeini (PBUH) is based on the rights of the Ummah. His vision is based on rights-oriented and giving importance to citizenship rights including freedom, justice and security and the rights derived from them. Therefore, creating a discourse around their opinions is one of the main foundations of citizenship rights in the Islamic system.

Descriptive and analytical methods and library tools are used in this article. The theoretical framework of the article is also in line with the topic of the current discussion, public good.

Analytical framework of the public good, referring to the requirements of citizenship rights for the fourth decade of the Islamic Revolution, shows that Imam Khomeini's opinions also pay attention to the elements of freedom of expression, political participation, the right to self-determination, expression of opinions and beliefs within the framework of the law, and protection of privacy. It has paid attention to the privacy of individuals as well as the responsibility of citizens towards building society. Therefore, it should be said that rights and obligations are inseparable elements of citizenship rights, which need more clarification in the fourth decade of the revolution. However, inferring from the opinions of Imam Khomeini (RA) and in the light of the principle of public good, it should be said that the establishment of a national institution of citizenship rights by using the role of customs in determining the examples of citizenship rights and re-reading the principles and foundations of citizenship rights based on the constitution and principles 24 to 26 of the Constitution or the principle of the nation's sovereignty, etc., will be the ways to present a model of Islamic citizenship. In fact, the "rights of the nation" should be considered the heart of the constitution and should be considered even in possible changes to the constitution and other laws. The crystallization of these fundamental rights in the Constitution of the Islamic Republic of Iran is a clear sign of the manifestation of "dignity-based governance" and "righteous governance", the elements and requirements of which are expressed in the opinions of Imam Khomeini (RA) and require explanation and explanation based on his wishes. Changeable citizens.

There have been longstanding theoretical differences among Iranian thinkers regarding the relationship between Islam and democracy or republicanism and Islamism. Given Imam Khomeini’s pivotal role in the dominant discourse, this research is an attempt to study the reading and narratives of Iranian researchers of Imam Khomeini’s thought.  In the first place, this will help us find out what narratives are there about the relationship between republicanism and Islamism in Imam Khomeini’s thought; and, secondly it will be useful in finding out the weight of these narratives, which will show which narrative is the dominant one. Employing documental method in studying the findings of the works of Persian researchers inside Iran, attempts have been made to provide answer to the research questions. The findings of this research indicate that there are four narratives about this relationship: The researches arguing that Imam Khomeini had an instrumental approach to republicanism; the researches arguing that Imam’s approach to republicanism was an important and original part of his thought; the researches arguing that Imam’s approach to republicanism was based on the imperatives of time and was an inevitable principle; and the researches that lay emphasis on the legality of the idea of republicanism in Imam’s thought. However, the second approach is the dominant one. Hence, it seems that the understanding of the academic community of Imam’s thought is that of originality of the idea of republicanism in Imam’s thought. Moreover, according to this, there is no essential contradiction between republicanism and Islamism, rather each should take its proper place and analyzed from the same perspective.

The jurisprudential and political thought Imam Khomeini (RAH), is considered the basis for the formation of the Islamic system and its continuation. The progressive principle of Guardianship of the Islamic Jurist, which is actually the center of inspiration for the soft power of the Islamic Revolution; In its Islamic ideology, the promotion of the presence of spirituality in society and politics is hidden, which was discovered, emerged and manifested in the Iranian revolution by Imam Khomeini (RAH) became the basis for the establishment of the Islamic system. The purpose of this research is to re-examine the thought of Imam (RAH) based on the theory of Guardianship of the Islamic Jurist, and the main question is that, what are the inspiring models resulting from this thought of Imam Khomeini (RAH) as a source of inspiration for the soft power of the revolution?.The current research is analytical-descriptive and the data collection tool is in the form of documents.According to the findings and results, the idea of the Islamic government (Guardianship of the Islamic Jurist), the authority of the discussion of values and beliefs, the revival of religious identity, designing and expanding the discourse of Islamic awakening, creating a fight against the arrogance of the East and the West, creating Islamic unity and solidarity, expanding the discourse of Islamic resistance, designing the discourse of the Islamic revolution at the global level, and defending the cause of the oppressed in the world are the dimensions and models of the Islamic Revolution.

The issue of guiding man and bringing him to happiness has been one of the goals of divine prophets; This is the basis of the call to monotheism, prophethood and the introduction of the next prophet in divine religions and Imamate in Islam, resurrection, their tidings and warnings to realize this goal and great ideal. He sent the perfect man to lead mankind to happiness and perfection and placed him as his guardian on earth and this path was current in all religions until he reached the religion of Islam and with the end of prophethood, the imamate continued the goal of the prophets for the happiness of man. and reason dictates that the successors of the divine ambassadors should be the people most similar to them, who were appointed as successors based on the Shia view, the twelve imams, and in the age of occult jurisprudence, based on reason and religious texts. In contrast to the opinion of the Sunnis, they believed in the theory of election, that they believed in the Shura for election. Mr. Shamsuddin is one of those who accepted this opinion and cited the verses of the Shura to prove it. Emphasis on the thoughts of Imam Khomeini (RA) has examined the implications of his evidence and the legal authority in the age of occultation using the opinions of Imam Khomeini (RA) has proved that he also rejected the Shura theory and at the same time did not ignore

Political psychology and political behaviorism are approaches based on which a better understanding of the effects of political leaders in the occurrence and victory of social changes can be achieved. The aim of the current research is to try to answer this question, how was the personality and political behavior of Imam Khomeini effective in attracting people to realize the revolution and the ideal society? The hypothesis that is raised following the mentioned question is that Imam Khomeini's personality and political behavior, which is a result of his special type of upbringing and political-Islamic ethics, is followed as a model of behavior by different people and as a result, it has led to their mobilization and participation in revolutionary and post-revolutionary political-social developments. In order to better explain the issue, Carl Rogers' humanistic psychology has been chosen as the theoretical framework of the current research in order to better understand the prominent components and characteristics of Imam Khomeini's personality and character. Then his spiritual influence on the people and setting the stage for cooperation during the revolution and its continuation will be carefully examined. In this research, content analysis and document-library methods have been used to collect data and analyze them to answer the research questions.

The present research aims to address the following fundamental question: how does contemporary political wisdom (Islamic political philosophy) analytically examine the theoretical underpinnings of the Islamic Revolution of Iran? The study delves into the philosophical arguments presented by contemporary Islamic philosophers within the realm of Islamic political philosophy, with the objective of elucidating these theoretical foundations in a cogent manner. To achieve this objective, I employ an argumentative approach based on the analysis of primary data within the works of contemporary Islamic political philosophers, aiming to provide a comprehensive account of the theoretical foundations of the Islamic Revolution categorized into two main groups: general theoretical foundations, encompassing purposeful pursuit of transformation, social pursuit of perfections, and the primacy of human dignity, as well as more specific foundations such as monotheistic insight, the necessity of religious sovereignty, and the principle of enjoining the right and forbidding the wrong. I present arguments supporting the significance of each foundation within the framework of the Islamic Revolution. In conclusion, drawing from the perspective of contemporary Islamic philosophers, I argue that among the myriad factors influencing the realization of the Islamic Revolution, those related to the societal aspects of human and religious characteristics exerted the most substantial impact, echoing Imam Khomeini's emphasis on the paramount role of spiritual transformation and religious ideals of the populace in shaping the Islamic Revolution.

Imam Khomeini's first political move and confrontation with the Taghut government was to oppose the approval of the state and provincial associations bill. Of course, it is not that the imams started their political activities after the death of their teachers, namely Ayat Azam Borujerdi and Kashani, but these activities can be observed and observed years before 1341. This article aims to answer these questions by looking at the Imam's political leadership in this matter, firstly, what are the most important components of his management in guiding the people, which ultimately led to the victory of the uprising and the cancellation of the vote of the bill, and secondly, is this component They are only in the field of political thought or management science and sociology or they are completely based on Islamic ethics and education. The research findings that have been analyzed by the method of library collection with a descriptive-analytical approach; It shows that Imam's political management and leadership is based on the principle of task orientation and therefore on components such as; Continuous monitoring of political issues, not procrastinating and avoiding delays in action, following the principle of consultation in affairs and using the minds of others, the need to move based on a plan while trusting in God, relying on collective movements and avoiding individual actions and perseverance until Achieving the goal and result is based.This article is an answer to the question of how Imam Khomeini coordinated Islamic ethics with political leadership, but gave it the color of unity and objectivity. In order to prove this claim, we point to a specific period of Imam's political management in a descriptive-analytical way. A period of two months, which is considered the first bold political movement, but in opposition to the tyrants of their era, and examining this movement as a small and yet complete model introduces us to all the important components of their management during their leadership.

From Imam Khomeini's point of view, the provisions of the no-harm rule are a primary government prohibition, not a secondary and Shariah one, so the government is obliged to deal with people who cause harm to others. But the important question that is raised is whether the criminal treatment and criminalization of the harmful act in the family institution is compatible with the public interest? This article aims to answer this question by examining the conflict between criminalization in the family institution and expediency from the perspective of Imam Khomeini (RA), in a descriptive-analytical way. Since the ruler of the Islamic government enjoys the absolute guardianship of the Holy Prophet (PBUH) and this matter is entrusted to the jurist. The orders and decrees issued by her are valid when they are subject to expediency and agree with it. On the other hand, based on rational and narrative reasons, preserving and strengthening the foundation of the family, by applying peaceful methods, is one of the aims and purposes of the Sharia and a subset of the public interest of the people, and criminalization is sometimes considered a violation of this purpos. Therefore With Imam's interpretation on the issue of "interest" and the supremacy of public interest over all governmental decrees, the conclusion is reached that protecting the foundation of the family is one of the main purposes of the Sharia and is in accordance with the public interest. And in the conflict between the necessity of criminalizing harmful acts in the family institution and protecting the public interest, priority will be given to public interest, not individual interest, and to criminalize it or not, public interest must be taken into consideration. In other words, in the clash of criminalization of the harmful act of family members based on the harmless government decree with the rule of expediency which requires the decriminalization of the family. The rule of expediency comes first, and for criminalizing the family institution, it is necessary to consider the public interest in all cases.