نشریه تحقیقات اسنادی انقلاب اسلامی
پیاپی 6 (پاییز و زمستان 1400)

The concern of the present article is to answer two main questions: First, what is the place of the concept of freedom in Ayatollah Khamenei's intellectual system? Second, has the concept of freedom been meaningfully broken in Ayatollah Khamenei's thought throughout history? To answer these questions, the method of qualitative content analysis has been used. More precisely, first, the meaning units collected from his statements from the 1360s until now were qualitatively coded, and then we categorized and interpreted the codes in eleven categories and within two main themes, which are: "true freedom is essential to building a strong and civilizing society" and "the need for a revolutionary vision and approach in the face of the West's tactical freedom". Also, based on the findings of the qualitative content analysis of the concept of freedom (history of the codes obtained), we came to the conclusion that the concept of freedom has not been broken in Ayatollah Khamenei's thought. However, since the mid-1370s, when more space has been provided for the concept of freedom, in his lectures, he has explained in more detail the concept of freedom.

With the victory of the Islamic Revolution, various issues and debates were raised in the sphere of Iranian political thought.Whereas the two most important causes of the Iranian revolution were the authoritarian and anti-religious Pahlavi regime, and the Islamic Revolution had succeeded in promoting the idea of ​​the social presence of religion and the role of the people in the social arena; These two principles played a key role in the formation of the post-revolutionary system.During several decades of the revolution and its entry into deeper and epistemological layers, it became necessary to explain and strengthen the foundations of the political system and determine its relationship with other systems in the world arena.The presence of a liberal democratic system and the support of Western civilization for this system and the universal claim of its supporters doubled such a necessity. One of the first and most important issues was the relationship between the two systems, which was proposed in the form of "the relationship between Islam and democracy." Although this issue existed in the whole Islamic world, but because a kind of democratic system was formed in Iran and in fact it was achieved from abstraction to objectivity and realization,it was seriously raised.These debates culminated when the Supreme Leader introduced the theory of "religious democracy"as a system derived from Islamic thought in exchange for a liberal democratic system.This article examines the autonomous discourse according to the principles of Islamic thought and the intellectual principles of the leaders of the Islamic Revolution

Formal and widespread propaganda about increase the sphere of influence and freedom of women and supporting equal rights and opportunities for them on the one hand, and obstructing and structural restricting and theatrical capacities on the other hand make difficult to achieving a clear and reality-based image of The real situation of women in this period.An image that today, has become more and more important considering the The rapid trend of increasing women's awareness and their growing willingness to play a role in social and political developments, The need for pathology and recognition of the limitations and obstacles to the realization of this desire, as well as the prevalence of distorted narratives of history.This article, with a structuralist approach and using the historical method and the use of documentary and library sources, examines the conflict between the patriarchal structural features of the Iranian society and the goals and propaganda, and in response to the question of how women change their position In this period, hypothesized that in the absence of grounds for structural change and given the combined authoritarian and patriarchal nature of the Iranian government in the Pahlavi era, the situation of women can be explained by using the concept of quantitative growth in the absence of qualitative development and lack of the possibility of their real action