نشریه جامعه شناسی سیاسی انقلاب اسلامی
پیاپی 1 (بهار 1399)

In Imam Khomeini's thought, with the development of the responsibilities of the Islamic system, the purpose of establishing such a system at three national, regional (Islamic) and global levels is defined. Therefore, his comprehensive approach to the Islamic political system during the absence of Imam Masoom is extroverted and cosmopolitan. That is, he considers the effort to expand the influence of Islam in the world as the original responsibility of the Islamic State beyond national borders. In Imam's view, the way to success of such an Islamic cosmopolitan approach is to issue a revolution that has led to the realization of an efficient Islamic government. The idea of ​​export is the common ideal of most revolutions, although the type and nature of such action varies from type to type. In Imam Khomeini's thought and political life based on religious principles, export has its own characteristics. In this approach to realistic idealism, the export of the Islamic Revolution is a two-pronged strategy that, based on the interests of both parties, leads to the pursuit of national interests while pursuing transnational responsibilities. The main question is how in Imam Khomeini's mind, the Islamic State should take steps to achieve Islamic globalism, and what relation does this set of transnational responsibilities of the Islamic State have with national interests?

Undoubtedly, the Islamic Revolution of Iran has been the greatest revolution of the twentieth century, which has been able to have a wide range of effects both domestically and internationally. Its distinguishing feature from other revolutions was its emphasis on spirituality and values ​​inspired by the religion of Islam, so that by relying on the cultural power of Islam and reviving Islamic values ​​in a specific international and domestic context, it was able to win by mobilizing. Reach. The study of the causes of revolutions has always been one of the most fascinating topics in political science and sociology. So far, different views have been put forward regarding the causes of the Islamic Revolution in Iran. In this study, we intend to show the dissatisfaction and failure of different sections of society in the form of relative deprivation, as well as direct and indirect communication between the army and Mohammad Reza Pahlavi, and the effects of these relations on unrest and dissatisfaction that led to the revolution. Has been examined.

In the new millennium, the issue of social security has been considered as one of the pillars of national security, especially in developing countries such as Iran. The author of the present study emphasizes the assumption that national security, contrary to the traditional realistic view, does not simply mean military security at the external level, and its internal level in providing security can be as important as its external level because the study of developing countries shows It is that the greatest threat to the national security of these countries is due to internal issues, including their social and political issues, and insecurity and internal social threats are almost a common topic in the security studies of these countries. The present article tries to re-examine this issue by using the knowledge of futurology in a descriptive-analytical manner with the aim of identifying the issues and challenges of social security in the Islamic Republic of Iran.

From the formation of nation-states in the international arena until the early twentieth century, relations between nation-states were largely formal and diplomatic. However, the introduction of new components such as revolution-communication, activation of non-governmental actors, etc. caused countries to define and use new strategies in addition to their formal diplomacy to achieve their national interests. Public diplomacy is one of the most effective of these strategies. Iran, with its rich Islamic-Iranian culture and civilization, has a great opportunity and power to benefit from public diplomacy, which the victory of the Islamic Revolution in this country has achieved to some extent. The Islamic Republic of Iran intends to activate its public diplomacy in similar countries culturally and historically. Lebanon with these conditions and components is a good example for this model. This article tries to explain the concept of supportive behaviors, their impact and role in promoting public diplomacy of the Islamic Republic of Iran in Lebanon.

Prior to the 1979 Revolution in Iran, most of the revolutions that took place in Third World countries were influenced by the Russian Communist Revolution of 1917; But the Iranian revolution, unlike the revolutions before and after the Russian communist revolution, took place under the name of "Islam" and with the slogan "Inseparability of religion and politics", and like most major revolutions in the world, the Iranian revolution became embroiled in a foreign war. Therefore, in this article, we seek to answer the question why the Iranian revolution was drawn into the war with Iraq after the victory? The authors explain the above question by using the case study method and using the model matching method, that after the victory of the Islamic Revolution, the former political order in the region was disrupted and Iran was in its own post-revolutionary situation; On the one hand, he was involved with groups dissatisfied with the revolution inside and outside its borders, and on the other hand, he tried to maintain and export the revolution as a model of government for Muslim countries, which eventually led to miscalculations by the Ba'athist regime in Iraq. Iran, the nationwide invasion of Iran by the Ba'athist regime in Iraq, takes place on September 22, 1980.

According to his stories, articles and political behavior, Jalal Al-Ahmad has always been involved with Iranian issues and along with his constant concern for Iranian culture, politics, economy and society, he has had "Iranian pain" and concerns about the current and future situation of Iranians. Al-Ahmad had a turbulent life and an evolving and evolving thought that has been reflected in his various works and can be examined with a historical look at the course of his life and works. Born in a religious environment, he grew up in a religious environment and in his youth he left religion and joined the Tudeh Marxist Party. He later turned to socialism and later became a member of the Third Force Party, which had an eye on Dr. Mossadegh's national current. But after the coup d'etat of August 19, 1943, he sank into himself and sought his lost, until finally, with the publication of works such as "Westernization", "Khesi Dar Miqat" and "In the service and betrayal of intellectuals" and his joining the idea of ​​the whole of Islam And defending the blood of the martyrs on June 6, 1963, showed that he found the way to salvation and broke away from maximism and socialism forever. Al-Ahmad defended Islam against the Shah's Westernization until his death. Although his return to Islam was more political than religious, he found the roots of Iranian culture and unity in Islam.