انقلاب اسلامی

Today, every country is trying to design and implement a unique program and method based on its historical, social, cultural and economic conditions. Therefore, examining the local successful experiences and extracting the factors and how to succeed in them is one of the necessary things to clarify the specific development path of each country. Focusing on previous studies, this article uses the secondary analysis method to investigate the success of Construction Jihad as one of the successful experiences after the victory of the Islamic Revolution. From the review of 38 selected books, articles and selected thesis, first found main themes in explaining the success factors and classified them based on Strom's institutional analysis in the 4 main dimensions of actor characteristics, institution characteristics, service characteristics, and community characteristics. In the end, the connecting factor of reviewing the features of the four dimensions was placed and analyzed under the concept of "social rationality".

Islamic civilization needs tools and propellants to maintain and grow. In the meantime, government institutions and government executives in the Islamic Revolution system are the main tools that play a fundamental role in human societies in order to realize and preserve civilization. Creating social order, creating security and a sense of power, which is one of the components of civilization in the Islamic system, is entrusted to the military and law enforcement institutions. For a deep understanding of these components and the irreplaceable role of this institution in the civilization of the Islamic Revolution; The words of Ali (peace be upon him), who were the leader of the Islamic government, should be considered as one of the original sources of Islam. Therefore, the purpose of this article is to examine the characteristics of the commanders of the military and law enforcement forces in the Islamic government, which tries to explore the civilizational and revolutionary merits of the military force in various fields with a descriptive-analytical method to be one of the drivers of Islamic civilization based on the theory of Amir al-Momenin in the letter 53 Nahj al-Balagheh should be taken into consideration.

Studies indicate that in the process of the Islamic revolution, activists, thinkers and the target society used the book as an effective tool in stimulating feelings and emotions. The main objective of this article is a comparative analysis of the content of the works of religious and Leftist discourses, using the theory of discourse analysis by James Paul Gee. The Religious and discourses, inspired by effective works and books, tried to attract people in the course of the Islamic Revolution. In this regard, the following books written by the religious and leftist authors have been studied and analyzed: Velayat Faqih (Islamic Government) by Imam Khomeini, The Islamic Movements of the Recent Centenary by Morteza Motahari, The Victorious Struggle; Analytical History of the Ashura Uprising by Mohammad Hossein Beheshti, From Freedom to Martyrdom by Seyyed Mahmoud Talegani, A Thesis for Mobility by Mustafa Shu’aiyan, Analysis of the Position of Revolutionary Forces in Iran by Bijan Jazani and Little Black Fish by Samad Behrangi. The main question of this paper is as follows: What is the outcome of the analysis of the content of the works of religious and Leftist discourses in the process of the Islamic Revolution based on James Paul Gee's theory? The method used in this article is discourse analysis with the help of James Paul Gee's theory of discourse analysis. The findings of the research show that according to the seven components of James' building tasks, the religious and leftist discourses in their works share issues such as dissatisfaction with the existing situation, drawing the desired situation, criticism and the development method of the Pahlavi regime, the instrumental use of tradition and religion, and the function of intellectuals. On the other hand, the analysis and examination of the works of two religious and leftist discourses shows that both discourses differ in components such as the ontology and approach to the nature, approach to modern concepts, development approaches, the principles of the discourse, the schools of thought, motivations, and emotions.

Shahecherag Shrine, the tomb of Ahmed, the son of Imam Musa Kazem (AS) and brother of Imam Reza (AS), known as Shahecherag, is one of the tombs and tombs that are very popular with Shiites and the place of public gatherings in many historical places. There is no exact information about Shahecheragh's life, but some sources estimate that he died in 203. Throughout its history, this court has witnessed many political incidents in this region, especially in the city of Shiraz. The purpose of the current research is to investigate the role of the tomb of Hazrat Ahmed bin Musa (AS) (Shahecheragh) in political events from the Qajar rule to the victory of the Islamic Revolution. The main question is that; What effects has this shrine had on the political events of the Qajar period until the contemporary era? And what kind of function have the custodians and pilgrims of this shrine had in these currents?The findings of this research show; The political effects of Hazrat Shahecheragh's shrine in Shiraz from the Qajar era to the Islamic Revolution include: being effective in popular movements in the Qajar period, the tobacco movement, the Gendarmerie coup of 1334 AH. and the prominent role of the tomb in the victory of the Islamic Revolution. In fact, during the Qajar and Pahlavi periods, this shrine was a place to sit and seek refuge from the oppression of the rulers of the time. In the tobacco movement, it was a base for the anti-colonial struggle, and in the constitutional era, it was a refuge for libertarians against autocrats. During the stages of the constitutional movement, the tomb of Shahecheragh was the center of the largest popular and revolutionary gatherings against Shah Qajar. Before the Islamic revolution, this holy place played an effective role in raising awareness and protest gatherings, which led to the fall of the Pahlavi regime and the victory of the Islamic revolution. In general, this holy shrine has played a role many times as a base of revolutionaries and a strong barrier against the attacks of local and state tyranny agents.

“How can one justify the description of the Islamic Revolution in the semantics of art? This question forms the basis of the author’s studies and analyses. The answer to this question can be approached from various dimensions; however, this article has sought to address the issue with a philosophical-theological approach using a descriptive-analytical method. Explanations, evaluations, and their results have been prepared in two sections. The main focus of this article is to answer the subsidiary question: What kind of artifact, with what characteristics, is considered art and distinguished from the non-artistic? While maintaining the most important theories of the semantics of art, a new analysis of the meaning of art can be presented, based on the authoritative perceptions and the concept of authority in Islamic philosophy. In the second step, relying on the aforementioned definition, a systematic explanation of the link between the two categories of ‘art’ and ‘Islamic Revolution’ becomes possible, and one can discuss the most important implications and outcomes of this relationship.”

The presence of reinforcing factors increases productivity and achieves organizational goals. The tendency of managers towards Islamic teachings is one of the ways to create internal control in them and causes managers to behave appropriately in order to advance organizational goals according to their beliefs and values. This research, which is a descriptive-exploratory fundamental study, has been based on the method of "data theorizing of the foundation" in humanities studies, from the collection of statements of the Supreme Leader of the Revolution, grounding and strengthening factors of "Islamic Revolution Literacy" for Managers should be presented in accordance with the research methodology and objectives. The study looked at identifying and introducing concepts, categories, and metamorphoses that emerged from within the data using the Supreme Leader's statements in full reading to achieve saturation. From three types of coding (conceptualization) open, axial, selective, 84 codes and concepts, 24 categories and 6 metamorphosis were obtained in the name of causal, axial, interventionist, strategic, contextual and consequential variables. The underlying variables of the Islamic Revolution's literacy in the system's managers and officials included spiritualism, self-construction, heresy, Islamism, and task orientation, which was called "religious knowledge."

Democratization stands as one of the most momentous occurrences of the 20th century, profoundly shaping the trajectory of social change in numerous societies. Throughout this era, waves of democratization swept across different nations and Iran was not exempt from this transformative tide. Considering a pivotal part of this democratization movement, the 1979 Revolution in Iran served as the focal point for this research. The objective was to delve into key concepts within the democratization literature, specifically examining the revolutionary period spanning from 1963 to 1979. To accomplish this, the research drew upon the conceptual models presented by Samuel Huntington, Gream Gill, and Charles Tilly, using their frameworks as a basis for analyzing the research data. Employing the historical institutionalism method, the primary and secondary historical references served as the primary sources of data. The findings of this study elucidated that the activities of the Rouhaniat institution and the emergence of underground Marxist parties in 1963 marked the inception of the Islamic revolution, ultimately leading to the events of 1978. Despite the state's efforts to regulate the democratization process by creating political space, historical incidents like the episode of  September 8 and the society's disillusionment with the state played pivotal roles in accelerating the democratization process.

Interpretation of the Islamic revolution in Iran is varied, encompassing Marxist, Islamic, and democratic perspectives. This research viewed the revolution of 1979 as a significant stride towards democratization in Iran. The historical institutionalism approach was employed to identify key historical factors and establish causal relationships between events. In this method, the researchers examined the chosen historical period to identify pivotal moments and trace the chain of events. Subsequently, the researchers elucidated the temporal and causal sequences that connected these events (Pierson, 2014: 227). To accomplish this, the research relied on a foundation of historical documents, including historical journals and books, as primary sources.

The research framework was rooted in concepts derived from theories on democratization processes. Charles Tilly's notion of mobilization of protesters finds support in the mosque networks and underground Marxist groups that facilitated a large-scale demonstration in 1979. Gream Geal's emphasis on civil society and the breakdown of elite unity was evident in historical actions, such as protest speeches and nationwide demonstrations in 1977. Indications of elite disunity included punishment of former political elites and the army's refusal to suppress the populace. Samuel Huntington's theory on the struggle to establish a new political order was reflected in the absence of nominations within the Rstakhis party and the demand for an Islamic republic.The process of democratization during this period originated from ideological disagreements between Islamic and underground Marxist groups and the state. In response, the state sought to suppress these dissenting actions by establishing its own party. Meanwhile, the society witnessed an increase in demonstrations and strengthening of civil society activities. However, the state also escalated violence against demonstrators, marking a pivotal historical moment known as the "Black Friday", which led to two subsequent significant events: widespread demonstrations and strikes. The persistence of street protests following these events ultimately culminated in the final stage of democratization characterized by the collapse of elite unity.Applying the historical institutionalism approach, the results demonstrated that after the incident of "Black Friday" in September 8th, 1978, the state responded with severe repression, using violence as a means to control the society. In turn, the society responded by intensifying its civil resistance, leading to a significant number of protests involving millions of participants and nationwide strikes. These events collectively formed a causal chain that played a central role in the process of the 1979 revolution.

Reza Brahni (1401-1314) is a prominent contemporary critic, poet and storyteller, his stories are a reflection of the political conditions of Iran before the Islamic Revolution and the events of the revolution period. He has written the stories "Song of the Dead", "Secrets of My Land", "Well to the Well" and "What happened after the wedding" based on the Islamic Revolution. In these stories, Baraheni, as an intellectual, aims to describe the society of the Pahlavi dynasty and express the political, cultural and economic problems of the society and has emphasized the conflict between the revolutionary forces and the elements of the Pahlavi dynasty. In this article, in a descriptive and analytical case, the four stories have been analyzed with the approach of sociology of literature. The results show : the confrontation of the revolutionary people with the elements of the regime is intellectual struggle, student protests, street demonstrations, armed guerrilla activities against the regime, the efforts of the people against the elements of the regime. And in opposition to them, torturing and killing the fighters, trying to suppress the revolutionary demonstrations, is the activity of the regime elements . Suffocation, tyranny, poverty and corruption are the main features of the society that show the harsh conditions of the people and the vulgar life of the regime

The ambiguous discourse after the Islamic revolution and the historical and culturalized laws regarding the topic of Fun created one of the important points of controversy on television. Considering the importance of investigating the historical context in understanding this issue in television, the question is what events television actually went through in the 1360s in interaction with the political system and social forces as well as the religion. Investigations indicate that television in the decade that was mixed with revolutionary fervor and the atmosphere of war, firstly through the absolute removal of some signifiers of fun, censorship, control over the import of TV programs, creating moral panic in the tribunes, and finally changing the regulatory institutions; And after that by depicting a new form of rites and celebrations and music, removing dance and joyful body movements, shifting the atmosphere of television competitions toward educational programs devoid of any kind of playfulness, as well as imposing numerous censorships of music and also minimizing any kind of mixing of men and women, controlled and redefined the conventional concept of happiness and fun. The short time of the television broadcast schedule basically controlled the type of programs. Despite the evidence of the growing gap between the ideas and the practical situation of programming, and despite the break of some parts of the society from this official perception of the issue of happiness, until the end of the decade, these issues did not cause major changes in the situation of television or any conflict with public opinion. Ayatollah Khomeini's border activism also played a significant role in removing blockages in some signifiers of happiness and fun discourse.

The Islamic Revolution of Iran has had a wide reflection beyond the borders of Iran and the Middle East region and has reached the distant region of the Arab Maghreb, including Tunisia. Tunisia gained its independence in 1956 and was the most secular government in the Arab world until the victory of the Islamic Revolution. This country faced a kind of religious awakening in the early seventies, and at the end of this decade, with the failure of liberal economic policies and the emergence of riots in the country, Islamic sentiments took a political form and Islamic political groups were formed, the most famous of which was "Al-Nahda". During the struggle of the Iranian revolutionaries, especially after the victory of the Islamic revolution, the Tunisian regime, worried about the impact of this revolution on Tunisia, openly opposed it and labeled Tunisian Islamists as "Khomeinists". However, the Tunisian Muslim activists, inspired by the Iranian revolutionaries, tried to expand their activities. The Islamic Revolution and the thoughts of Imam Khomeini (RA) had a tremendous impact on the opponents and the adoption of the approach of social and cultural struggle, and the anti-arrogant revolutionary Islamic government became the desirable government of Muslims.

The main purpose of the present research is to investigate the managerial role of Ms. Marzieh Hadidchi "Dabagh" in the field of the culture of sacrifice and martyrdom before and after the Islamic Revolution, with a case study of her spiritual management. In this research, qualitative method and documentary analysis have been used to achieve the goal. The research tools include books, historical works and texts, documents, interviews, and digital sources. The research results show that Ms. Dabagh, both before and after the victory of the revolution, following the example of the prominent women of Islam, especially Hazrat Zahra (SA) and Zainab (SA), had an active managerial role in various fields, especially in the spiritual domain. However, the most important direct activities in the spiritual aspect of the culture before the revolution included: holding Quran and interpretation classes, various connections with academic centers, efforts for the promotion and honoring of martyrs, promotion of Hajj rituals, and after the Islamic Revolution included: emotional and moral guidance, encouragement of individuals to participate in the front lines, performing charitable and humanitarian activities. The research findings indicate that Ms. Dabagh, in her managerial role, exemplified a prominent figure of sacrifice and a model of a revolutionary and combatant woman, showing that Iranian women in the contemporary history of this country have played a significant role in the struggle against domestic tyranny, foreign colonization, and the process of the victory and continuity of the Islamic Revolution.

This article shows why and how the Velayat al-Faqih theory, despite the Iranian and Islamic theoretical challenges, was able to become a stable and efficient theory for the formation of the Islamic Republic, by integrating two theological and philosophical approaches in the two directions of “elitism” and “contractualism”. Based on Skinner’s methodology, the current research, shows that the formation of the Islamic Republic and its survival is not accidental, but based on a series of theoretical discussions and wide-ranging practical and revolutionary efforts. Iranian idealism based on Farabi's thought and civil idealism, and contemporary political movements, as well as the theory of Sheikh al-Islam Naini, and finally the theory of religious authority in Imam Khomeini's thought, are some of document and proofs presented here, in this realm. Finally the research shows that in Islamic Republic of Iran, the negotiation among the two sides of theories, and policy making, is inevitably determined in the shadow of shia's 12th Imam. However the civil society has the prominent role in the political.

The purpose of the current research is to investigate Ali Shariati's subjective approach to the concept of man and his social responsibility and its impact on the revolutionary reading of religion as a radical political ideology. By using this approach, Shariati formulated a revolutionary subject in Shiite religious literature. The main question of the current research is, what place did the revolutionary subject have in Shariati's thought? And to what extent Shariati's revolutionary analysis of Shiism was effective in the political mobilization of the masses of people in the Islamic Revolution? This research, using the analytical-historical method, wants to analyze the main features of Shariati's intellectual project and evaluate its role in the victory of the Islamic Revolution.Paying attention to the political and social consequences of Shariati's subjective approach, including paying attention to the revolutionary subject and its redefinition in Shia religious literature and its role in drawing the revolutionary image of religion as a factor of social and historical transformation and its contribution to the formation and development of the Islamic Revolution are among the most important findings of this It is research.  

The aim of the present study is to investigate the mental approach of Ali Shariati as one of the important figures of contemporary Iranian intellectuals to the concept of man and his social responsibility and its effect on the revolutionary reading of religion as a radical political ideology. The main question of this research is that what role did Shariati's mental, radical and revolutionary approach in reading religious concepts play in the ideological formulation of his thought and what political impact did he have on the victory of the Islamic Revolution? The main hypothesis is based on the fact that Shariati, by redefining religious concepts on the axis of revolutionary subject and social praxis in the framework of a radical political ideology, was able to present a revolutionary narrative of political Islam, which plays an important role in the political mobilization of different sections of society, especially the educated youth in the revolution. had islamicWhat is important for us in this research is not a judgment about the merits and demerits of Shariati's intellectual project or a judgment about the relationship between religion and ideology. Rather, we seek to understand the nature of Shariati's thought as a religious revolutionary intellectual and its relationship with the modern subject, so that we can better understand the logic of his thinking and his method of understanding and interpreting history and religious texts.

 The method of collecting the necessary data to conduct such a research was documents, in the framework of which a collection of Shariati's views related to the revolutionary subject and his radical interpretation of religion was collected. These views have been presented directly or indirectly in the form of his lectures, books and works. Criticism and analysis of the collected data has been done using the analytical-historical method, which wants to analyze the main features of Shariati's intellectual project and evaluate its role in the victory of the Islamic Revolution.

One of the most important findings of this research is that Shariati, inspired by modern humanism, had a volitional and subjective view of man, and based on the role of the subject and the role of the subject, he assigned a special place in social developments. And it pays special attention to the historical agency of man as the agent of historical and social changes and to the dialectic of the individual and the society. Shariati's intellectual project is to present an image of a revolutionary subject who can transform and change the world around him. This is the characteristic that has made Shariati a modern and radical humanist thinker.Shariati tried to strengthen and revive the revolutionary potential of religion by discussing "Islamic Protestantism". In his opinion, religion should move towards worldly issues from an eschatological point of view. Shariati gave the main role to responsible and revolutionary intellectuals in the path of reviving the revolutionary and radical image of religion. He believed that these intellectuals should create Islamic Protestantism instead of fighting religion as a reactionary element in order to give a new thought and movement to the society. The most important feature of Shariati's intellectual work was the use of new ideological and sociological formats in redefining religious concepts.Shariati's intellectual influence among the educated youth and pushing them towards religion as an ideology in the Islamic revolution should be considered as a kind of intellectual creativity in redefining the revolutionary issue around the element of religion as one of the foundations of identity and belief of the Iranian society of that era. Many analysts who have investigated and studied the Islamic Revolution of Iran believe that Shariati's thoughts played an important role in the Islamic Revolution of Iran. Redefining religious concepts around subjectivity and revolution in Shariati's thought is considered the most important strength of his intellectual project, which shows the modern and revolutionary political capability of Shariati's thought. With this pattern in reading religious texts, history and teachings, he succeeded in presenting a radical and revolutionary image of religion and considered religion as the main factor of seeking justice and political protest.Shariati's subjective approach to religion is a completely modern phenomenon that aims to define a revolutionary political and social role for Shi'ism in Iran at that time. Considering the level of widespread influence of religion among different strata of the traditional and transitioning Iranian society, Shariati knew that the dominance of a radical and revolutionary narrative of religion can be the foundation of a comprehensive and revolutionary political action.

The general result of this research shows that Shariati, as a revolutionary religious intellectual, by presenting his coherent, methodical, history-oriented and creative narrative of the texts and history of Islam, was able to draw a different picture from the traditional narrative of the clergy about religion, which has new political capacities for it as It provides the impetus for political action in an ideological formulation. Shariati's revolutionary approach to religion became the basis for presenting a radical and protesting image of religion, which played an important role in stimulating religious youth towards political action. Shariati's ideological reading of religion was carried out with the aim of pushing the Iranian society towards a political revolution against the autocratic and dependent Pahlavi regime. By applying a subjective, ideological and revolutionary approach to religion, Shariati has turned it into the main element of the political mobilization of various social forces in the Islamic Revolution.

According to the Supreme Leader, who said, "We had an Islamic revolution, then we formed the Islamic system, the next stage is the formation of the Islamic state, the next step is the formation of the Islamic State, and the next stage is the formation of the international Islamic civilization." Today, we are in the stage of the Islamic State and the Islamic Country; Therefore, it is necessary to determine its strategies to achieve the Islamic State and Islamic civilization. Accordingly, the purpose of the current study is to determine the evolutionary strategies of the Islamic Revolution for the aim of the new Islamic civilization. This research is developmental in terms of purpose and descriptive-analytical in terms of method, with exploratory approach which has been done by grounded theory method (Glaser emerging approach). In addition, the statistical population of the research are the guidelines and plans of Imam Khomeini (Modzaleh Al-Aali) and the Constitution of the Islamic Revolution. The qualitative method was employed to analyze the data using MAXQDA Software. Finally, the findings of the research were divided into seven main themes i.e., the use of jihadi management, development of Islamic lifestyle, scientific development, preservation of revolutionary ideals, repulsion of threats, central justice and fight against corruption, implementation of resistance economy. Besides, some suggestions were provided in this regard.

The Islamic revolution that transpired in Iran posed a difficulty for the theorists of the revolution in their way of thinking. Revolutions of the past were either predicated on modernity or did not oppose it; they consisted of simple uprisings of the peasant or worker multitudes against the owners of property and power. However, during the Islamic revolution, the populace, leadership, slogans, and ideology were all in good standing with Shiite Islam. “Hossein Kechoyan” is the name of one of the philosophers who has contributed to the study of jihadi Islam. “The nature, reflection, and obstacles of the Islamic Revolution in the thought of Hossein Kechuyan” is the subject of this article. By employing the text hermeneutic method and documental information collection, an effort is made to comprehend the Islamic revolution theory and the progression of Quechuan history. The hermeneutic approach employed in the article revealed that Kechuyan believed that the Islamic revolution brought about a paradigm shift in the definition of revolution; its religious and cultural character contributed to its ability to dominate history; and as a result, it is regarded as one of the greatest revolutions. Because the great revolutions, by virtue of their civilizational essence, possess the capacity to exert influence over subsequent revolutions and alter the methodologies and demands of the movements. The article’s novelty lies in its examination of an Iranian theorist specializing in revolutionary theory.

Today, social capital is very important, and its low level means that there is not enough reserve of social trust in the society, and as a result, the links in the society are distorted and public morals are threatened, and as a result, the quality of life and social welfare are in crisis. In order to promote social capital in our country and realize the ideals of the Islamic Revolution, it is necessary to present a native theory that is appropriate to the structure and political and social conditions of our country and with a value and religion-oriented approach. In this article, using the descriptive-analytical and historical-interpretive method, it is discussed that the Shia Imamate, with its characteristics such as infallibility, knowledge and divine guidance, while presenting the best epistemic system of social capital in expanding and strengthening the most important cognitive components of social capital That is, the component of trust and its main branch, i.e. trusting belief and behavior, followed by moving towards the ideals of the Islamic Revolution, are very effective.