مردم سالاری دینی

The establishment of the Islamic Republic following the 1979 revolution (1357 in the Iranian calendar) marked a new chapter in the history of political parties in Iran, endowing them with a distinct identity. By combining Islamic values with democratic principles, this system defined a unique framework for party activities. However, despite the existence of party laws and the formation of numerous political organizations, these entities have failed to play an effective role in advancing political development and achieving the ideals of Islamic democracy. This study, focusing on the period from 1997 to 2023 (1376-1402), seeks to explore the factors contributing to this ineffectiveness within the context of the Islamic Republic. The central research question is: why, despite the presence of a legal framework and the large number of political parties, have they been unable to secure their proper place within the Islamic democratic system or deliver the expected outcomes? This research is significant because a systematic and scientific analysis of the obstacles and challenges confronting political parties can pave the way for practical solutions to enhance their role in political development and the realization of Islamic democratic goals.

Data collection was carried out in two phases: library research and fieldwork. The fieldwork involved conducting semi-structured interviews with two groups: university professors and party-civic activists. This was supplemented by an extensive review of existing literature and the theoretical framework of the study. The semi-structured interview protocol consisted of fifteen open-ended questions, which formed the basis for open and axial coding and qualitative content analysis, facilitating the extraction of research categories. After gathering and compiling the responses, in-text codes were identified and categorized. These categories were then developed into subcategories, which ultimately led to the formation of main categories. The results for each group were presented in separate tables. Throughout this process, the principle of theoretical data saturation was applied to ensure comprehensiveness and prevent redundancy.

The findings, derived from expert opinions, indicate that party and civil activism in Iran faces multifaceted, deeply rooted structural challenges, which can be categorized into four main levels: 1) Legal and Structural Challenges: These include limited space for party activities due to biased legal interpretations, the absence of comprehensive party laws, legal restrictions, government-imposed limitations, a security-driven perspective on political activism, the lack of recognition of parties’ roles in elections, restrictions on freedom of expression, and the inefficiency of legal mechanisms. 2) Internal Organizational and Behavioral Challenges: These encompass weakened party performance and declining public trust due to the lack of party maturity, insufficient engagement with society, reliance on individual leaders, opportunistic behavior, hostile rivalries, disregard for legal norms, lack of financial transparency, absence of internal democracy, poor accountability and conflict management, contradictory actions, overreliance on slogans, weak organizational cohesion, dependence on government or foreign entities, and inadequate training of party members. 3) Challenges in Communication with Society: These involve diminished legitimacy and public acceptance due to a disconnect from the populace, weakened ties with the social base, neglect of public opinion, failure to address societal issues, lack of solidarity with protests, public distrust of political parties and civil institutions, discrediting of intellectual elites, and ineffective networking. 4) Challenges in Relations with the Ruling Establishment: These include a growing gap and lack of constructive interaction caused by insufficient efforts to promote dialogue, the absence of institutionalized communication mechanisms, party conservatism, the closure of electoral channels, suppression of independent civil institutions, and the ruling establishment’s disregard for civil demands.

The analysis of solutions proposed by university professors, researchers, and party-civic activists suggests that overcoming the challenges faced by political parties and civil activism in Iran requires a comprehensive, multidimensional approach encompassing structural, legal, behavioral, and communicative reforms. Key recommendations include: Strengthening Communication with Society and Party Members: This can be achieved by ensuring continuous engagement with the public, representing public demands, promoting transparency in party operations, and establishing local branches. Enhancing Transparency and Accountability: Legal obligations, internal mechanisms for accountability, transparent performance, and oversight processes are essential to improve party credibility. Removing Legal and Structural Obstacles: This involves eliminating restrictive laws, financially empowering political parties, institutionalizing party politics, and ensuring media access. Changing Government Attitudes and Promoting a Culture of Party Politics and Democracy: Political will, fostering dialogue with parties, respecting diverse opinions, and amending constitutional provisions are necessary steps. Other Recommendations: These include ending negative rivalries, providing political education, ensuring financial independence for parties, promoting ethical practices, and fulfilling election promises. This comprehensive approach aims to reform existing structures and laws, strengthen political parties and civil institutions, and foster changes in societal attitudes and the political culture.

The present study aims to examine and analyze the reasons for the failure of political party activities in Iran during the years 1368 to 1392, with a focus on the political culture of elites and the interaction of structure/agency. In the model of democratic governance, political parties emerged from the acceptance of public elections and are regarded as the progeny of democracy, facilitating peaceful power transitions, elite rotation, and organized political participation of citizens. Therefore, they play a significant role in the political development of states. The emphasis of governance structures and the constitution on legal political participation and competition, alongside the instability and institutionalization of party activities, presents a multidimensional challenge that can seriously disrupt the rules of political games and, consequently, political stability, national security, and the nature of governance. Thus, it is essential to critically review and examine the complex and intertwined issues surrounding why the function of political parties in the Islamic Republic of Iran faced failure from 1368 to 1392. The research findings, using a descriptive-analytical method and utilizing library-documentary resources along with Giddens' structuration theory framework, indicate that various factors contribute to the failure of party mechanisms in the Islamic Republic of Iran. The political culture of elites, however, has proven to be a more influential factor. Political elites in Iran, unaware of the party's functions and the specific social context, influenced by temporary conditions and the pursuit of political power, established party organizations. Therefore, political parties not only lost their primary functions within the socio-political structure of society but also led to a lack of institutional trust at the level of political competition.

The main issue of this research is to achieve the desired model of people's participation in cyberspace governance and its main question is as follows: based on the theoretical foundations of religious democracy, what is the ideal model of cyber space governance? In order to find the answer, the required data were collected through interviews with the experts and documentary methods, and analyzed with using Grounded Theory method. The statistical community of experts in this research is a collection of policymakers, executive managers, university professors and researchers related to the field of cyberspace governance in Iran, and a semi-structured interview was conducted with 12 of them using theoretical sampling. The findings collected during 3 stages of open, central and selective coding were analyzed and the validity and reliability of the research process was evaluated and confirmed based on the four criteria of compliance, comprehensibility, generalization and control. The findings of this study show that by considering the differences between cyberspace governance and physical space governance that are emergent of the contextual factors (namely the specific features of this space), the realization of the religious democracy theory in cyberspace governance is possible through a meta-governance. The result of this research is that The Religious and Peopleized Model of Meta-Governance is a combination of three governance models: hierarchical governance model in the infrastructure layer, market governance model in the service layer, and network governance model in the content layer, that surrounded by the principles of the religious democracy theory.

One of the most important theories proposed in the context of Iranian social system is the theory of “religious democracy,” which was initially introduced by Imam Khomeini as the “Islamic Republic”, and the Iran’s political system was shaped after the Islamic Revolution based on this theory. Researches and various activities have been carried out with a focus on explaining the foundations of religious democracy, and on formulating it. Drawing upon the analytical-descriptive method, the aim of this research is to analytically examine religious democracy in terms of an interpretation presented by Ayatollah Khamenei. This interpretation (reading) is explained within the framework of his intellectual system through the two layers of worldview and ideology. Accordingly, the main question of the research is, “What is the role of religious democracy in formulating the principles of Islamic worldview and ideology from the perspective of Ayatollah Khameneī?’ The authors of this article hold the view that, in Ayatollah Khamenei’s intellectual system, religious democracy is explained for the realization of the goal of Islamic governance, and in his intellectual system, it has taken shape around the central theme of wilāyah, “guardianship”; a multi-faceted guardianship that will bring about the unity of people with each other, the unity of the Ummah (Islamic Community) with the Imam, and ultimately, the unity of the Muslim community,Ummah, with the Truth.

Religious democracy is one of the most important concerns of today's cultured society. This theory was first proposed in the political literature of Iran during the Constitutional Revolution, and after the Islamic Revolution, it was established as a response to the question of the legitimacy of this system (background). However, this theory has always been disputed; while some, insisting on the components of liberal democracy, consider it to be lacking in democratic standards, others consider it to be the best model of democracy due to factors such as participation, people's satisfaction, and division of powers (problem). Martyr Muṭahharī is one of the modernist thinkers who has theorized about religious democracy. Given that he is considered the most important theoretician of the Revolution, it is appropriate to examine the theory of this thinker. The present article aims to critically analyse this theory with the critical analytical method based on Skinner's authorial intentionalism hermeneutics (method), and it specifically seeks to identify the principles on which this theory is based and analyse it critically (question). This theory considers democracy as a method and by emphasizing the possibility of religious democracy, it assigns a supervisory role to the Guardian Jurist (hypothesis). The findings indicate that according to the theory of Martyr Muṭahharī, the issues of freedom and the role of the people in the government are of great importance. However, the position and function of the Guardian Jurist as one of the pillars of religious democracy remains ambiguous (findings).

In today's era, the failure of many neo-democratic systems is mainly due to the fact that the politicians of these societies thought they were able to establish democracy by creating a few party and parliamentary institutions and neglected to deepen it at the lower levels of society. This is despite the fact that, according to some political thinkers, democracy is not just a form of government, but a way of life and political and social conduct. By following the opinions of Ayatollah Khamenei, we found that he has a broader view of the concept of religious democracy and considers this concept as a way of social life. Therefore, the purpose of the present fundamental research, using the ijtihad method, is to answer the question, what are the concept and components of religious democracy as a way of life? Based on the above approach, the model of religious democracy is the method and way of life of the people who, within the framework of Islamic laws and also based on Islamic teachings, in all areas of social life - including politics, economy, culture, science and knowledge, etc. Active participation in all decision-making, implementation and monitoring processes. The identified components of the model of democracy as life are: active and extensive participation in all areas of life and society, cooperation and cooperation, decentralization, free consultation and dialogue in the public sphere, expansion of civil society and middle circles, and the prohibition of evil.Based on the above approach, the model of religious democracy is the method and way of life of the people who live within the framework of Islamic laws and also based on Islamic teachings, in all areas of social life - including politics, economy, culture, science and knowledge, etc. - have active presence and participation in all decision-making/making, implementation and monitoring processes. The identified components of the model of democracy as life are: active and extensive participation in all areas of social life, cooperation and assistance, decentralization, free consultation and dialogue in the public sphere, the development of civil society. And the middle circles and enjoining good and forbidding evil.

Considering the importance of nation building and the necessity of developing a special model of community building in the 5-stage road map of the new Islamic civilization, in this research, the model of community building in the religious democracy system is examined based on the provisions of the second step statement. The main question is, what are the characteristics of the socialization model in the statement of the second step? This research collects and analyzes data within the framework of revolutionary system theory and with library tools and descriptive-analytical methods. Based on the findings of this article, the model of socialization of the religious democracy system in the second step statement is different from the model of socialization of the nation-state of Western civilization and is in the direction of the model of socialization of the Islamic Ummah-nation and all-round progress of the society starts and with the simultaneous strengthening of the national and Islamic identity and efficient state-building is realized.

Liberal Democracy, with its conflicting combination of Individualistic liberalism and Collectivist democracy and by preferring Individual interests over Collective interests, has exposed itself to a number of crises, including a political crisis that seems to be rooted in a conflict of interest between the people and the ruling elite. In the cofntext of Thomas Spriggens' theory of crisis, this article argues that, first, issues such as prioritizing individual freedoms and rights over democracy and collective rights, as well as the monopoly of political parties and their becoming state and cartel parties, are the most important signs. There are political crises in liberal democracies. Secondly, this crisis is the result of a conflict of interests between the votes (people) and the heads (ruling elites), and finally, the religious democracy based on the principle of Guardianship of the Islamic jurist, both in theory and in practice, is a response to these crises.

During the Iranian Islamic Revolution, the slogan "Esqlal, Freedom, Islamic Government" was first raised. This slogan was changed to "Esqlal, Freedom, Islamic Republic" by the leaders of the revolution in December 1357. This change is an indication of the twin belief in religious government and democracy in the thought of Imam Khomeini (RA) and other leaders of the Islamic Revolution. He does like Ayatollah Beheshti. The turning point of this was the establishment of the Islamic Republic of Iran on April 12, 1358, in which Ayatollah Beheshti was one of the influential figures in the establishment and drafting of its constitution. In this article, we examined the theory of religious democracy in his thought. After examining the category of political system in the thought of Ayatollah Beheshti and comparing the data with the proposed frameworks for the religious democratic system, the results and findings of the research indicate the belief in the basis of divine-popular legitimacy in the theory of religious democracy in the thought of Ayatollah Beheshti. Our research method in this article has been descriptive-analytical and we have used the library method to collect information.

Democracy is a public demand in the new ages and non-democratic Systems are on the verge of collapsing. These two systems have main differences from one another. The problem of this article is the state of Republicanism from the perspective of Ayatollah Khamenei. In order to discover the components of republicanism, His works have been investigated with thematic analysis method The findings of the research, formed of tables of basic, organizer, comprehensive themes and network of themes are showed that: A- The legitimacy of the political system of Islam has two areas, the divine area (the area of attributes) and the people's area (the area of recognition and election), which have an organic relation and do not operate one another. B- People's will plays a key role and its logic is different from the secular democratic systems. C- Legality is its fundamental trait which provides people’s rights. D. People are not only obliged to obey, but they have the right to create governance and monitor the performance of agents at all levels. E- Agents are accountable for their performance. F- The positions are temporary, the agents are directly and indirectly elected by the people.Consequence: Explanation the components of Republicanism from Ayatollah Khamenei's point of view can change the social and organizational approach in the field of decision-making and a step towards ending the challenge of the relation between Republicanism and Islamism. The documents of his works are in conflict with two readings of the relation between people and religion (Instrumentation of people and Instrumentation of religion)

Religious democracy is a new model of religious government that was proposed by some modernist religious thinkers and emerged after the victory of the Islamic revolution. In spite of the modernity of this theory, it has not yet been able to show the degree of Islam; And not much research has been done on why. (Background) In this regard, we are faced with the question of what effect the Salafist and fundamentalist ideas branched off from Sayyid Qutb's thoughts have had on the non-expansion of religious democracy in Islamic societies. The challenge facing the expansion of religious democracy in the Islamic world is, in addition to liberalist ideas, Salafist ideas based on the opposite. The thought based on appearanceism, anti-rationalism and fatalism of Seyyed Qutb, which is mixed with concepts such as ignorance, elementary jihad and caliphate, has had a direct role in creating and expanding this challenge. ) while criticizing Seyed Qutb's political thought and the influence of his political thought in Salafi-Takfiri groups and currents, show that one of the challenges facing the expansion of religious democracy is Salafi and fundamentalist ideas. And it is possible to overcome the challenge of expanding this modern religious model by relying on political Islam based on rationality and ijtihad and synergy with the balanced groups of the Islamic world.

The purpose of this article is to "identify the components of religious democracy and examine its place in the curriculum of junior high school."

The present study is a qualitative study that has been done with Thematic analysis and content analysis approaches. Statistical population includes: books, articles, dissertations and dissertations related concept of religious democracy (358 cases, used by targeted sampling of, 187 cases as sample size) And also Persian courses, celestial messages and social studies related seventh, eighth and ninth course in the first secondary school (include 192 lessons selected using the whole number as sample size).

Findings showed that there are 9 main components in religious democracythe following titles: 1. civil participation; 2. civil religious freedoms; 3. The right of the people to rule and the right of the people to rule; 4. Council and consultation; 5. Equality and justice; 6. respect for citizenship rights; 7. The rule of religious rules; 8. Promoting rationality and civic aware; 9. national authority and unity. It can alsosaid that the concepts associated with religious democracy components are listed 220 times in Persian books, 277 times in social studies books and 173 times in books e celestial message.

The results showed that less attention was paid to the componentsreligious democracy in students' curricula. Also topics related Informed civic participation, Religious-civil liberties, Council and consultation, Equality and justice, Observance of citizenship rights, Promoting rationality and civic awareness and national authority and unity should be further considered in students' curricula

Religious democracy is a form of governance in Islamic society in which the majority vote is within the framework of religion. In this political system, like many systems, the opinion of the people and the acceptance they give to it is very important. There are groups and strata in societies whose tendencies and views are more influential than the way of governing and other social issues. Shahid Beheshti is one of the important thinkers of political Islam who has been in the center of his attention. The aim of this study was to explain the position of people in a religious democracy from Shahid Beheshti's point of view. The results showed that religious democracy in the mind of Shahid Beheshti oversees the free and legal action and activity of the people in civil affairs and the officials of the system are working to meet the needs of the people. And in this way, they must consider the divine pleasure and efficiency for the people. Shahid Beheshti believes in a democratic system compared to other systems; The involvement of the will of the people in determining the governing body and the limits of its powers and work plan is more and more correct; Equality of the people in the use of more general social institutions, less and less class privileges, and a stronger guarantee of the interests of the people by the government

Religious politics is one of the categories that has long been investigated in nations, especially Iran. In this connection, some argue that for politics to be on the proper path, it should follow religious teachings. This article investigates the criteria of religious politics from the perspective of Ayatollah Khamenei. The main question is: Which criteria are used to characterize religious politics from the view of Ayatollah Khamenei? Here, politics appears to follow such religious teachings as justice, laws, freedom, and popular choices to take steps into the proper path. We also investigate religious politics within the framework of ontological, cognitive, and humane foundations and thus examine the criteria of religious politics accordingly. This article uses content analysis to explore the thinking vision of Ayatollah Khamenei in the area of religious politics and its criteria. Content analysis is used for observational and document-based-historical research, which falls under quantitative research in terms of what it means to be. Throughout the research, we found that if the mechanisms of the political institution are aligned with religious teachings, a desirable society appears that fulfills divine ideals, thereby laying the ground for the prosperity and development of the nation in all domains. People of this society will also achieve their ideals and fulfill true prosperity and development.

National culture includes all the thoughts, ideas, customs and feelings that people of a nation have learned from each other. The purpose of this study is to analyze the influential components of Iranian national culture on the power of Iranian regions in West Asia. The method of this research is based on a qualitative approach and content analysis method based on interviews and quantitative study based on a questionnaire. The statistical population consists of 30 elites in the field of national culture, including: professors of Isfahan University and abroad, cultural centers and strategic managersBased on the conceptual model drawn in order to determine the relationship between items, dimensions and subject, the questionnaire coefficient questionnaire was developed and distributed, collected and analyzed in the expert community. Based on the results of factor analysis, 116 out of 119 indicators of the questionnaire had a factor load higher than 0.30 and was confirmed.According to Cronbach's alpha, for national culture questionnaire with national dimensions (0.950) and religious (0.960) equal to (0.972) and for regional power questionnaire with (8989) has been calculated and according to the coefficient values Cronbach's alpha, it can be inferred that the research tool has a relatively good reliability.

The Governance system of Islam in the intellectual system of martyr Beheshti is Ummat and Imāmat (Nation and Leadership) System that the nation of Iran led by imam Khomeini (pbuh) took steps to govern this political system. Therefore it was necessary to explain the position of the leadership and the role of the people in the establishment an administration of the political system in the constitution as the most important official document in the country. In this regard, martyr beheshti as deputy chairman of the Assembly of Experts for Constitution has a prominent role in approving the principles of leadership and The role of the people in running the government & continuity of the Islamic government. The main question of this article is that what are the thoughts of martyr beheshti as one of the most important intellectual leaders of Islamic revolution about the role of people in the establishment and administration of Islamic government by relying on the principles of the constitution of the Islamic republic of Iran. In this research and present study, it has been tried to answer this question with the documentary- library method and with an analytical view. The results of this study show that martyr Beheshti believes the system that based on the authority of the Wialīi Faqīh (Islamic jurist) is the best form of government in the age of absence. In his opinion, this type of system has three characteristics: Compliance with the school of Islam, Being popular and is not imposed to people and accordingly choosing the kind of government, selection of constitution, selection of all government officials from the leadership, presidency, representatives of the Islamic Parliament and members of the Islamic councils should be based on the opinion of the people because people have an important role in the Islamic Republic of Iran.

The main axis of citizenship rights is basic freedoms, especially the right to participate in destiny, which is one of the most important ideals of the Iranian people in the Islamic Revolution of 1357. The main issue is, how, and based on which theory and with what means Sharia provides basic rights and freedoms of citizens. The article is based on the theory of the objectives of the Shari'ah, which considers the essential goals of the Shariah, including life preservation, generation preservation, property preservation, wealth preservation, and intellectual preservation, and considers the achievement of these goals to be the priority over the appearance of the rulings, and with the development of these goals by the leadership of the Prophet's revolution. Imam Khomeini (pbuh) provides a basis for using the tools of consultation and supervision to ensure the original goal of the government, which is justice, which leads to the priority of preserving the content of the Islamic system. This article is organized in a descriptive-analytical way.

Patterns of political development in contemporary Iran were presented in denial of indigenous, Islamic culture and dependence on Western development during the constitutional, Qajar and Pahlavi eras. At the same time, the indicators of political development in the Islamic model of progress should be based on the indicators of political participation, religious democracy, freedom and equality. The Islamic Revolution was created on the basis of acceptable and documented goals and ideals, which were rooted in the religious and national teachings of Iranian society, and given that religious democracy comes from within religion; therefore, he considers the field of politics as his realm. In this article, we seek to use the descriptive-analytical method to address the relationship between political development and religious democracy and the process of political development in the field of religious democracy in the Islamic Republic of Iran. Therefore, while introducing political development and introducing the pillars of religious democracy, we will try to explain the relationship between political development or the system of religious democracy in the Islamic Republic.The results show that political development in the framework of scientific and research analysis has been one of the essential goals of the Islamic Revolution for the formation and perpetuation of religious democracy and the principles and indicators of political development in the process of forming a religious democracy are important. Indicators of political development are the criteria and criteria governing a religious democracy.

The phenomenon of religious democraticity emerged in recent decades, inspired by the teachings of pure Muhammadan Islam and in the context of political and social realities of Iran after the victory of the Islamic Revolution. This new political system has been reflected by intellectuals and theorists in various fields of humanities due to its exquisiteness and unprecedentedness and was viewed from different angles and dimensions. Now with the idea of the Iranian-Islamic model of progress and movement in the path of civilizational development based on the life-based study of Islam and relying on the teachings and capacities of the development of ijtihad jurisprudence and application Shi'a religion, as well as relying on the unmatched natural and human talents of Iran, has a place to control the tea of religious democraticity in the course of the realization and development of this pattern and finally the creation of civilization. The central question of this paper is also focused on the role of the new and existing political system located in the Islamic Republic of Iran in achieving the objectives of drawing this model. The method used in this paper is a descriptive-excellent combination with a civilizational view on various approaches in democratic systems that is controlled and processed by applying the "cognitive nucleus" approach around the capacities and components that shape Iranian-Islamic civilization in the religious democratic system. The central core of this approach is a civilization derived from the realization of the Iranian-Islamic model of progress and the participation of the people in determining their destiny. This phenomenon, in turn, organizes and promotes ...

The dramatic developments of recent decades and the ever-increasing technological revolution, have made the world more than ever a network of transnational interactions with a dynamic and interactive nature, the waves of which have permeated all aspects of human individual and social life. A trait that moves with unbelievable power towards homogenization, assimilation, and integration, and reproduces a global and Western culture. On the other hand, Islamic societies have experienced various crises such as identity crisis, legitimacy crisis, class conflict and cultural crisis due to direct and passive contact with the powerful waves of globalization. However, not all of these ideologies have succeeded in providing an effective and acceptable response and consensus to the consequences of the post-globalization crises; Religious democracy as a model of the Islamic Revolution of Iran, despite its short life, due to its connection to the long-standing tradition of religious rationalism, can be an effective alternative to overcome these crises, of course, also enjoys flexibility, repairability and localization to other aspects of Islamic societies.The findings of this study indicate that in contrast to this kind of homogenizing and integrative arrangements of globalization, the model of religious democracy as a religious model and in accordance with the normative system of Islamic societies, a model with high capacities to protect indigenous and Islamic values of these societies.