پژوهشنامه انقلاب اسلامی
پیاپی 43 (تابستان 1401)

Target:

 If we analyze the impact of theoretical-practical discourses on the occurrence of the 1979 revolution in Iran with the logic of discourse analysis, we will find several discourses, some of which are influenced by Western traditions and some of which are more influenced by Islamic tradition. In this article, by drawing the discourse conflicts between the two discourses of Iranian Marxism-Communism (centered on the People's Mojahedin Organization) and the discourse of political Islam (centered on the thoughts of Imam Khomeini), we show how in one historical course, the discourse of political Islam has overcome another.

Discourse analysis with Laclau and Mouffe's approach is significantly relevant to the subject of this article and has been used.

Following the discourse of Iranian Marxism-Communism, three periods of 1344-1350 (Islam and armed struggle), 1350-1354 (ideological battle and failure in revolutionary action) and 1354-1357 (disconnection of reality with the outside world) and in the discourse of political Islam The three periods of 1342-1349 (shiite authority), 1349-1356 (Velayat-e Faqih) and 1356-1357 (victory of the Islamic revolution) have been identified.

The study of the above discourse conflicts shows that although the first discourse took revolutionary and militant action earlier, but due to the lack of deep connection with the historical and intellectual contexts of Iranian society, on the eve of the Revolution, it did not establish a close connection with the reality of that; in contrast, it was the discourse of political Islam that, in a historical course, was able to achieve its dominant discourse and, therefore, formulate the discourse of the Islamic Revolution in Iran.

Security issues gained more depth and breadth with changes in the human social lifestyle and led to the design of new security practices. One of the most important issues in security theories is the question of the most important issues that are most threatened and harmed and should be more protected from them; That is the referent object of Security. Because of the comprehensiveness of Islam, the question arises as to what it thinks about the security authority. One of the ways to reach the security theory of Islam is to search for the ideas of the jurists on the issue of national security. Imam Khomeini is one of the Imami jurists with a unique social and political position; therefore, his thought has the great support of such an experience. The purpose of this article is to reach the security reference from Imam Khomeini's point of view.

This fundamental and exploratory research seeks to achieve this goal with the method of citation inference and with criteria such as specification, emphasis, repetition, etc.

The present study is distinguished from the researches conducted in this field in terms of the type of entry into the security discussion and the structure of its topics. Since the focus of security in this article is man and his rights, the form of discussion is designed according to the division into fundamental connected rights, superstructure connected rights and separate rights. According to the findings of the present study, in each of these categories, the three issues of Islam, stability and independence, respectively, were more important.

The final result is that among these cases, the Islamic system has the highest priority and is the national security reference in the view of the Leader of the Islamic Revolution.

The state of political development of a country largely depends on the minds of that society and especially the mental content of the elites. Political elites are the holders of power and high positions in a political system that play the most important role in shaping the evolution of society. The present study seeks to answer the question: What effect has multiplicity on the behavior of political elites after the Islamic Revolution on the country's political development process? The hypothesis to answer the question in the framework of "elite theory", using a descriptive-analytical method and using library resources, is that: The multiplicity of elites after the Islamic Revolution has delayed the process of political development in the country. The study concludes that the conflict and multiplicity among political elites, from the political turmoil in the early days of the victory of the Islamic Revolution to intra-factional and supra-factional disputes of post-revolutionary governments, is a sign of slow political development in the country.

By examining the discourse of social currents in contemporary Iran, one can distinguish between traditional and political discourse in the face of the Ashura event. Traditional discourse emphasizes its individual effects by emphasizing the emotional aspects of the events of Karbala, and political discourse, while using emotional elements, focuses mainly on its political perceptions and social effects, and seeks revolutionary features within it. A historical look at these two approaches shows that the formation of political discourse does not have a long history and its emergence should be sought in the post-constitutional events, which undoubtedly Imam Khomeini has played the greatest role in this direction. Therefore, this article has tried to examine how the political discourse of the Ashura event was formed in the contemporary era with emphasis on the thoughts of Imam Khomeini. In this regard, using historical books and sources, analysis and study of information is collected and with the framework of the theory and method of analysis of Laclau and Mouffe discourse, the hypothesis is emphasized that socio-political developments change the identity of the central signs of political thought of Shiite scholars and As a result, political discourse has been formed since Ashura. The findings of this article show that in political discourse, concepts such as enjoining the good and forbidding the evil, piety and waiting for the vulva are elaborated around the central sign of struggle and uprising in the political discourse of Ashura, while in traditional discourse these concepts revolve around the central sign of worship. They were elaborating.

Examining and analyzing the political thought of influential people in revolutions can help to create a comprehensive understanding of the nature and foundations of revolutions and how they deal with basic concepts. Therefore, in this study, we sought to answer the basic question: What is the place of the concept of citizenship in the political thought of Shahid Beheshti and to which components has he paid more attention?Our findings obtained using descriptive-analytical method showed that in the political thought of Shahid Beheshti, the concept of citizenship had a special place; In fact, in his view of civil, social and political rights, the emphasis is on: 1) the need for the political system to respect individual and social freedoms and to avoid tyranny and balance this effort with the sensitivity of the political system to independence and Fight against colonialism; 2) the perception of the concept of "Velayat" as a social link and also his interpretation of the sanctity of usury to create economic prosperity of citizens and 3) the choice, consent and desire of citizens as the only source of legitimacy for the ruling power in the Islamic system and women's rights for candidates Has been in the presidential election.

Many analyzes of institutional issues are devoted to economic and political analyzes, and less attention has been paid to the role of cultural components and social movements by institutionalists. Today, however, cultural and social phenomena have a significant impact on international relations. The Arba'een Pilgrimage is also a phenomenon that can be studied in this regard. Accordingly, the analysis of why and how institutional elements affect the consistency of a regional order is of great importance.

In methodology, the statistical population and research indicators will be studied using quantitative methods. This article is descriptive-analytical in terms of purpose and methodical in terms of method and field survey in terms of data collection.

Based on this, the question that arises is that the institutional components of the Arba'een Pilgrimage have been able to play an important role in the Shiite geoculture by influencing the consistency and reshaping of the regional order in the framework of the Shiite geoculture.

Institutionalization at three levels of transnational (focusing on cultural pluralism), transnational (focusing on international integration) and national (focusing on the role of government) has led to the consolidation of the Shiite geocultural order at the regional level.

The purpose of this study is to present a model of hope for the future in the thought of Imam Khamenei (as). The main issue of the research is what are the dimensions and components of hope for the future in the thought of the Supreme Leader of the Revolution?

This research is an applied type, which has been done quantitatively and qualitatively by the library method as well as by using the content analysis and data theorizing methods of the foundation.

Based on the categorization, 45 categories were finalized. Due to the large number of finalized categories, they were re-analyzed. These categories were defined as the central category and the core of hope, which include patience and perseverance, trust in God's promise, overcoming difficulties, a bright future, effort and indefatigability, and recognizing enemies.

In Imam Khamenei's system (Modzaleh Al-Aali), hope for the future in dimensions and components: pillars (patience and perseverance, trust in divine promise, overcoming problems, etc.), principles and direction (clear horizon, principles Hopeful, religious teachings, etc.), obstacles and challenges (colonialism, tyranny, arrogance, weakening of internal construction, etc.), goals (progress day by day, paving the way for the emergence and Islamic civilization, etc.) to achieve independence, It facilitates freedom, unity, progress, the dignity of Islam and Muslims, and the defeat of enemies.

The establishment and development of numerous Baha'i schools at various levels of education is a feature of contemporary Iranian history. Schools that, except of political analysis, can not be ignored in modern Iranian education. The present study seeks to answer the fundamental question of what reasons and educational backgrounds have been effective in the establishment and development of Baha'i schools in contemporary Iran?

This research has been done with a descriptive-analytical approach and using library resources.

The research findings indicate that educational attractions and innovations, including in educational planning, extracurriculars, teaching and administrative staff, teacher-student relationship, the success of graduates of such schools in formal exams and in entering domestic and foreign higher education centers, Control policy, the education of girls, the education of the children of prominent figures, physical-environmental attractions, in addition the educational facilities and conditions of Iranian society in the late Qajar and early Pahlavi era, along with the national and global movement in the field of education have been involved in this matter.

The Baha'i schools of contemporary Iran, which were established with political-sectarian motives - in addition to the existing contexts - by using educational innovations, were effective in public acceptance and as a result, in the growth and expansion of these educational institutions.These days the Research findings can be Useful for researchers and specialists in the field of education; in addition to deciphering the activities of this sect and its misusing approach.

Emphasis on theorizing and responding to the challenges of the Islamic Revolution has been considered by Ayatollah Khamenei . One of the important and necessary issues that cause the stability and dynamism of the Islamic Revolution is the need for theorizing in social and political issues. After the Islamic Revolution, theorists have written in this field according to their intellectual foundations, but the desired goal of the constitutional ideals and the leaders of the Islamic Revolution has not been achieved. How can Ayatollah Khamenei's views be explained?The findings show that Ayatollah Khamenei has emphasized problem-solving and theorizing for several years. The theory of political progress is based on philosophical foundations that are consistent in political and social conditions. The theory of political progress includes components such as accountability and oversight. Justice is central, meritocracy, political, social and religious freedoms, spirituality and morality, a revolutionary society, the existence of parties and non-governmental organizations and an efficient political system with the aim of achieving a good life. The process of achieving political progress includes actions such as relying on the issue of identity, managing culture, maintaining and developing the legitimacy of the political system, relying on rationality, institutionalization and discourse building.