نشریه پژوهش های انقلاب اسلامی
پیاپی 42 (پاییز 1401)

Educational investment and spending a lot of money to establish educational institutions and, above all, the establishment of schools for children and adolescents has been a special concern in the intellectual system of national and local leaders of the Baha'i sect. In this regard, the focus of its leaders was on classical and school education and due to the great impact on the community of children and adolescents. Therefore, the construction and expansion of schools, attracting material and spiritual support of the Baha'i community and even government elements, attracting efficient teachers, preparing lessons and trainings related to the Baha'i religion has been a special concern in order to propagate and scientific enhancement of its followers against suspicions or propaganda of dissidents . Now, the research with the help of written and oral documents, in a descriptive-analytical method and with the basic question of what the reasons and political-religious contexts for the establishment and development of Bahai schools are in the contemporary history of Iran, Found that The Bahaism as a religious and political organization for various reasons such as the advice of cult leaders, propagation of religion, intellectual alignment of Iranian society, generational education of the Bahai community, protection of religious and political thought of Baha'i adolescents and youth, creating or strengthening unity and solidarity among thinkers And Baha'i teachers, attracting non-Baha'is from teachers to students, political propaganda by highlighting the role of Baha'is in the reform process, especially in modern education in Iran, and finally countering the anti-Baha'i vision, has put the establishment and development of schools his agenda. In addition, interactions with governments and foreign support have been effective in this regard

The Syrian crisis, undoubtedly, has been one of the most important milestone in the Middle East developments in the last two decades and the center of meeting the aims and interests of numerous regional and international actors. In the meantime, the Zionist regime was focused on the opportunities of this crisis, although it was initially focused on the prospect that this crisis would weaken or topple the Syrian political system and collapse the resistance axis in the region, but as time went on, it perceived challenges and threats emanating from this crisis more effectively in managing the crisis. in this context, the direct and direct presence of the islamic republic of iran in syria and along the borders of occupied Palestine became one of the priorities of the national security threat. Within this framework, the paper seeks to answer the question that the occurrence of the Syrian crisis followed by the presence of the Islamic Republic of Iran in this country, what threats are facing the Zionist regime? the results of this study show that the long - standing presence of the islamic republic of iran along with the borders of occupied Palestine and especially the opening of the third front of resistance in the Golan, created an extension of iran's geopolitical influence in levant and increasing the power of this regime under the israel area. Moreover, the continued presence of Iran in Syria does not only reinforce the ties of the Islamic Republic of Iran with the field currents of resistance, but it will allow for its effectiveness on the Palestinian refugees living in Levant, which can confront the Zionist regime in many internal and external challenges.

The present paper seeks to analyze the content of the preconditions and implications of the Islamic State in the thought of the Supreme Leader (Habosh Allah). (Issue) In this article, what are the preconditions and implications of the Islamic state in the great thought of Islam, by the qualitative method of analysis and application of MAXQDA software. (Methodology) The creation of an Islamic state in the thought of the Supreme Leader (Habosh Allah) has a key position. In the thought of civilization, the Supreme Leader of the Islamic State is an instrument for the realization of Tibet's life, in which material and spiritual advances will be realized in society. In the view of the Supreme Leader (Hafsah Allah), the imperatives of the realization of the Islamic state and the prerequisites for the establishment of such a desirable state requires research and research. Considering the views of the Supreme Leader (Habosh Allah) on the nature, necessity, purpose and resources and the theoretical foundations for the realization of the Islamic State in the country, the prerequisites for the realization of the Islamic State can be concluded. In order to realize the Islamic state which is necessary for the creation of life in society, the Supreme Leader believes that both structural and fundamental implications and brokerage requirements are appropriate for Islamic resources. (Findings)

n January 7, 1978, an article entitled "Iran and the Red and Black Colonization" written by Ahmad Rashidi Motlagh was published in the newspaper Ettela'at. This article was widely reported throughout Iran, but with the spread of the Qom protests, its consequences became immediately apparent, and the number of people killed increased as the protests spread. This paper seeks to investigate the nature of the article and the reasons and consequences of its publication by considering Korpi's theory and Mohammad Reza Shah's performance in the face of crisis. The findings of the present study show that the article of January 7, like a spark in the heart of suffocating and repressive days, led to the unification of opposition forces based on religious ideology and became a turning point for field struggles. What is important, meanwhile, was the regime's reckless approach to confronting the opposition, which ultimately sparked the revolution in the wake of such incidents. 

According to the knowledge of the Islamic Revolution, the revolution is an evolutionary phenomenon that does not end with the change of the political system and then continues towards the realization of ideals. In addition, the Islamic Republic of Iran facing a set of challenges has increased the need for change. Prerequisite for a good and lasting transformation is a deep understanding of this phenomenon. For this reason, this article examines the issue of change from the perspective of the Supreme Leader of the Islamic Revolution of Iran. Due to the exploratory nature of this research, the method of thematic analysis has been used and finally the thematic network of change has been presented. The need for change, the elements and infrastructures of change, the region of innovation in change, the characteristics of change, the mental infrastructure of change, the human factors of change, the conditions and recommendations for change and obstacles, the pests and misunderstandings of change are the main pillars of this network.

Although the occurrence of the Islamic Revolution in Iran with the participation of diverse individuals, organizations, groups and spectra included Islamic, political, nationalist, leftist (communist-Marxist) and eclectic thoughts, but with the overthrow of the Pahlavi regime, differences of opinion The ideals and the ideals of each of these dime Under the leadership of Imam Khomeini, we were of the Mujahedin-e Khalq Organization (organizational Islam), which ultimately led to the consolidation of the idea of ​​Imam Khomeini in the Islamic Republic. In this paper, using the qualitative analysis method, we sought to answer the question of how the clashes and reciprocity of the government of Islam and the MKO from 1357 to 1360 led to the supremacy of the identity of government Islam in the new system. In this regard, the Mojahedin-e Khalq Organization from the beginning of the revolution tried to consider itself consistent with the flow of the identity of political Islam in order to obtain power and even affect it, but for reasons such as the denial of Marxism by the people, the decisive leadership of Imam Khomeini ), The people's enthusiasm for Imam and the Shiite religion, the imposition of imposed war and the need to defend the country and the superiority of the Islamist culture on the armed activity of the Mujahedin-e Khalq, the organization failed to establish its identity politics in Iranian society.

The Islamic Revolution of Iran succeeds by establishing the revelations of the Qur'an and the Prophet (peace be upon him) and revolutionaryism was considered one of the values of Islamic society. Revolutionaries also tried to advance the goals of the revolution in various areas of society, including politics, culture and economics, the presence in these arenas, especially in politics, has always been accompanied by ups and downs, due to a lack of consistency in definitions and a lack of measurable and definite criteria,this study seeks to revise and restore the political criteria of revolutionaryism to the Qur'an. Therefore, by analyzing the verses of the Holy Quran and using library data, it seeks to answer this question that what are the political indicators of the revolutionaries from the Quran's point of view? The findings of the study shows that following the leadership of Islamic society, expressing revolutionary positions, trusting in the internal forces, sensitivity to the enemy, observing political reinforcements, observing the accepted values of social life and combating corruption within the revolutionary forces are the most important political indicators of the revolutionaries from the Quran's point of view.

Historical perspective as insight and historiography as method are the two basic elements in understanding history as social memory and using it. The spread of civilizations has always been directly related to their familiarity with history, and in this respect the level of historical knowledge of the leaders of each nation is a vital element. In this research, we try to show some aspects of Historical perspective and historiography of the Supreme Leader of the Revolution by using analytical-descriptive method and by case study of the book of a 250 years old person which is a collection of Ayatollah Khamenei's speeches about the history of Imamate. The findings of this study in two separate sections of Historical perspective and historiography indicate that His Holiness analyzes history with a monotheistic view, separates time periods and uses the method of doctrinal and strategic analysis of history. His method of historiography, in addition to having unique features, is also the consensus of Islamic scholars and historians.

The article examines the status of Iranian Islamic lifestyle among Iranian families and the trends of its changes since the Islamic Revolution of 1979 until now, as well as the sociological analysis and explanation of socio-economic factors affecting these changes. A theoretical framework inspired by theories of Max Weber,Pierre Bourdieu ,Anthony Giddens and Ronald inglehart was developed and based on it, the four factors of socio-economic status such as media consumption, multiplicity of socialization resources, and geographical mobility were selected as independent variables. The research was implemented by survey method with a questionnaire technique. The study statistical population included all families living in Arak in 2019. The sample size based on Cochran's formula was 440 families selected by multi-stage cluster sampling and random sampling.Data processing was done using SPSS software.The results of T-test indicate a significant difference in the mean scores of Iranian Islamic lifestyle among families in the 60s and 90s in the level of value differences. The results of Pearson Correlation Coefficients analysis show therelation between independent variables economic and social status(649/0-), the media consumption rate(736/0-), geographical mobility(707/0-), the multiplicity of socialization resources(670/0-) and dependent variables(Iranian Islamic lifestyle) so that by increasings on them, the importance of Iranian-Islamic lifestyle among families decreases.

This article, after examining the views and theories of western and Muslim scholars we have comparative discussion and comparison around the two types of good governance in the West and transcendent governance in Islam. In the present world and in passing bad governance to favorable governance which is the Ideal situation and idealistic the whole world is global, and that governance should be of what kind of person or group and what the personal and ideological characteristics of the statesman or governors should be, the main issue is the circles of governance. Characteristics and major components of governances in their desirability and gaining people satisfaction from the most important issues in governance and to achieve the perfection and prosperity of individuals and communities. In the meantime, however, most Western theories of justice and talked about other traits and characteristics of good governance that are also sought by Islam, but their main approach was toward the material and temporal perfection of mankind and that's because of their human-centered tendency. On the other hand, Islam with a god-centered attitude, introduces the happiness of the hereafter as the purpose of the creation of human beings and societies. Accordingly, because the purpose of the creation of the world, human beings, societies and the formation of governments is to achieve eternal bliss, therefore, the characteristics of the best kind of governance are revealed and people's compliance with such governments is essential.