پژوهشنامه انقلاب اسلامی
پیاپی 47 (تابستان 1402)

Undoubtedly, one of the most important crises and challenges of the current century is the spread of the Corona pandemic, which has severely affected the lives of people and relations between governments. The interesting thing about the spread of this epidemic was the way different countries dealt with this phenomenon. In fact, each of the countries has tried to manage this crisis in some way according to their facilities and capacities and the scope of the conflict. In this regard, the present article tries to answer the question "How did the Islamic Republic of Iran and the United States of America perform in dealing with the Corona virus by comparing the confrontation between the Islamic Republic of Iran and the United States of America?"

In order to answer the mentioned question, a combination of analytical descriptive method and comparative study method as well as the theory of institutionalism has been used as a theoretical framework.

In general, the comparison of the two countries of the Islamic Republic of Iran and the United States of America in the face of the corona virus indicates the existence of some similarities and differences in the performance of the two countries.

Despite the existence of some similarities between the performance of the Islamic Republic of Iran and the United States of America in the fight against the corona virus, such as management weaknesses in the initial reaction, the establishment of protocols and preventive measures, vaccine production, but the Islamic Republic of Iran by creating Cohesion at the macro level of official institutions, as well as interaction and synergy between official and unofficial institutions, and optimal use of the capacities of international institutions, especially after the new government came into office, was able to achieve a partial control of the corona disease in the country. But the United States of America, due to the lack of coherence in the official institutions and also the inability to create coordination and synergy between its official and unofficial institutions in dealing with Corona, but also because of the gap and mistrust between those two institutions, despite the administration of the government New (Biden) in America is at the top of the number of patients and deaths caused by Corona in the world.

the main purpose of this research is to examine the role of the spiritual power of religion in creating social and political power in the process of the Islamic Revolution of Iran.Research

Using the deconstruction method, this research studies the documents, spoken and written themes of the works of the founder of the Islamic Revolution of Iran and examines the microphysical levels of power in the process of the revolution.

Data: 

According to Imam Khomeini's theory of two Fitrahs, the category of power can be divided into two paradigms of spiritual and material power. Naturally, there is a link between religion and power at different levels - spiritual, social and political. Imam Khomeini, in order to fight against the Pahlavi regime, started to revive the identity of Islamic resistance by relying on the spiritual power of religion. The alignment of Islamic ideology with the identity of resistance turned the spiritual power of religion into social power. Using the symbols and institutions of the Shia religion provided the most appropriate platform for the formation of revolutionary actions - not reactions - and elevated the social power of religion to political power. The political power of religion, by interfering with the ruling power, made the second Pahlavi rule collapse

among the types of power, only the spiritual power of religion which does not have a radical and domineering nature due to its alignment with human nature.

A proper recognition and permanent understanding (ijtihad) in the foundations of Imam Khomeini's political thought as a software for politics and government in post-revolutionary Iran is considered essential for the continuation of the growth path of the Islamic Revolution, and any negligence towards it can lead to a deviation in the order of thought, to the corruption of the inner nature. The political system will also be dragged. Therefore, the identification of the factors that can somehow be effective on the non-recognition of near to reality of Imam Khomeini's thoughts has been chosen as the goal of this research.

This research, using the qualitative method of "research after the event", seeks to identify those mental factors that can be effective in recognizing the incorrectness of Imam Khomeini's political thought. By accepting the precondition that it is possible to obtain frameworks for understanding the goals and intentions of the author from the text, the author tries to identify those mental concepts that are effective in understanding the Imam's political thought by using the theory of hermeneutics.

The findings of this research indicate that at least 10 mental factors can be effective in shaping these incorrect ideas in understanding Imam Khomeini's political thought, which include: ideological writing of political thought, imposition of theory on thought, sainthood, one-dimensional view of thought, Lack of differentiation between political thought and political opinions, modernism, lack of theoretical development of thought, epistemological view of power and politics, lack of attention to the context and situation in the processing of thought and lack of attention to the external reality of each thought.

Epistemic challenges and mental concepts have a significant role in shaping the interpreter's understanding space and can act as a prior and default factor and study and re-read the phenomenon based on it.

Undoubtedly, one of the basic pillars of the development of any country in general is political development; By reviewing the experience of different countries that have gone through different levels of development in a general sense and political development in particular, it brings observers to some of the background differences in each country and their unique experiences.
Research

Based on this, one of the main bases and fields of these different experiences in the path of development, especially political development, is the difference in the political culture of countries, which is important to examine in this regard. Because with the definition of political culture that will be presented, this phenomenon plays an important role in the individual and social worldviews of societies in looking at issues and acting around them. Based on this, the question that this article tries to answer is, what effects and consequences has Iran's political culture had on the process of political development in contemporary Iran, especially during the Islamic Republic period? In response to this question, the authors' hypothesis is that with the given definition of the variables of this research - political culture and political development - part of the teachings of Iran's political culture has been positively influential in shaping the political developments of contemporary Iranian society, but for To maximize the constructive capacity of political culture in the path of political development of the country, the need to create transformation in political culture is felt. In this regard, the upcoming article is organized in three axes: in the first axis

Under the title of definition of concepts, he expressed the main concepts in his mind, and in the second axis, he explained the basic characteristics of Iran's political culture from the perspective of the author. The experts have discussed and in the third axis

Referring to the evolution of Iran's political culture in recent decades, the obstacles and capacities in it to bring about transformation in the direction of Iran's political development have been explained.

So far, the researches conducted on the issue of justice in the thoughts of the leaders of the Islamic Revolution have focused more on other aspects of justice, and less research has been done on the aspect of political justice, so the purpose of this research is to investigate the concept and place of political justice in It is the view of the leaders of the Islamic Revolution.

The type of research in this article is basic and based on analytical research method.

The findings of the research show that in the view of the leaders of the Islamic Revolution, the philosophy of forming an Islamic government is to create equality and justice in society. Based on this point of view, the three indicators of political rights "the right to choose", "the right to be elected" and "the right to monitor, criticize and protest" can provide the requirements of political justice in order to determine one's destiny and participate in the decision-making process. Advance the management and progress of the society.

In the view of the leaders of the Islamic Revolution, the realization of political justice depends on the three essentials of "just political system", "security" and "equal opportunity". Based on this, in the view of the leaders of the revolution, the Islamic government - the Islamic Republic - is one of the examples of a just political system that can guarantee the implementation, maintenance and survival of the realization of political justice in the society. The relative provision of security in the society is a necessary condition for any plan and action to implement political justice. Also, providing theoretical, legal and structural infrastructures in order to create equal opportunities for everyone is one of the essentials for the realization of political justice.

 The purpose of this research was to investigate the intellectual system and universal attitude in the formation of modern Islamic civilization from the perspective of Ayatollah Khamenei based on the sublime education of Imam Khomeini. Research

In this research, an attempt has been made to analyze the content of Ayatollah Khamenei's messages and speeches, and take into account the formation of the new Islamic civilization. 

The findings of the research indicate that Ayatollah Khamenei's geometry and epistemic intellectual system has three features: "universal attitude", "continuous attitude" and "evolutionary attitude". 

 His intellectual system has crystallized in a discussion entitled "The Process of Realizing Islamic Goals", which actually includes the basis of his school of thought around the modern Islamic civilization. Imam Khomeini, based on the wisdom of the Supreme, claims that the desired Islamic civilization is created if the transcendental education in the three dimensions of moral, belief and jurisprudence is created in the individual and then the society. Based on this, it can be said that the characteristic dimensions of modern Islamic civilization from the perspective of Ayatollah Khamenei (as a follower of Imam Khomeini's school) are realized in the following three dimensions: "rational education" through rationalism and central rationality, production of thought and Then it is with innovation in the field of science. "Ethical education" by rightism and truth seeking, virtueism and modernism is far from petrification, which is the result of Islamic lifestyle. "Jurisprudential education" through the formation of security, the existence of a civilizing university that creates efficient management and ultimately leads to systematization in this direction.

One of the issues emphasized by Islam is the issue of unity and empathy among the followers of divine religions. This issue, which is among the main concerns of religious leaders and thinkers of human societies today, has been emphasized in a special way and with a special framework in the words of the leaders of the Islamic Revolution of Iran. In this article, we tried to discover and identify the most important duties of the followers of divine religions from the perspective of the leaders of the Islamic Revolution of Iran.

For this purpose, by using the "thematic analysis" method and categorizing the basic themes to identify the organizing themes, we analyzed the collection of statements of Imam Khomeini and Imam Khamenei and extracted the most important categories of this issue.

The findings of the research show that the leaders of the Islamic Revolution of Iran have outlined five important duties for the followers of divine religions towards each other, which in order of priority and importance are: supporting the followers of other religions, fighting against oppression and injustice, dialogue for understanding, serious adherence from religious teachings and respect for the sacredness of others.

Rereading and analyzing the works of the leaders of the Islamic Revolution of Iran in the field of duties and obligations that the followers of heavenly religions should perform, shows that they paid special attention to this issue and addressed this issue in many cases of their speeches and writings. Collecting these statements and examining them with the method of content analysis leads to the point that the imams of the Islamic Revolution of Iran have specified specific duties for the followers of divine religions in a special framework and have also determined specific axes for those actions.

The aim of the current research is to investigate the subjective approach of Ali Shariati as one of the important figures of contemporary intellectuals of Iran to man and his social responsibility, its impact on the revolutionary and radical interpretation of religion as a political ideology. By using this approach, Shariati formulated a revolutionary subject in Shiite religious literature. And with its help, he was able to provide the ground for the political mobilization of the masses during the Islamic revolution. And to what extent Shariati's revolutionary analysis of the Shia religion was effective in the political mobilization of the masses of people in the Islamic Revolution?

Using the historical analytical method, this research wants to analyze the main characteristics of Shariati's approach to religion and evaluate its role in the victory of the Islamic Revolution.

Paying attention to the political and social consequences of his analysis, including his attention to the revolutionary subject and its redefinition in Shiite religious literature and its role in depicting 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 research.

The general result of this research shows that Shariati's intellectual project of presenting a subjective, ideological and revolutionary image of religion was ultimately the basis for turning religion into the main element of political mobilization in the Islamic Revolution.

Just as on a national scale, with the strengthening of friendship and affection between people, the ground for the promotion of national power through unity and empathy is provided, in the field of Islam, the concept of affection and friendship plays a role in the formation of "one unity" in order to consolidate authority. Islam is undeniable.

Examining the views of the late Imam (RA) regarding the unity of Muslims proves that, by focusing on spiritual and non-material factors and elements, he achieved the goal of the lofty idea of a united Islamic Ummah in the plan of the unification of Muslims with a deep awareness of the necessity of establishing a relationship of friendship and Based on the love between Muslims, he thought that through the realization of understanding and not only moral, but in a normative framework and the formation of a kind of inter-subjective relationship between Muslims in order to achieve a good life.

This article aims to answer the basic question, "What is the function of the mechanism of brotherhood and friendship in creating convergence among the Muslims of the world in the opinions of the late Imam?" It is based on the correctness of the hypothesis that the late Imam's emphasis on the necessity of adopting a united approach of Muslims towards the interests of the Islamic Ummah, including confronting the common enemy that causes the differences to be sidelined, is the foundation of understanding and empathy among Muslim nations in order to achieve a good life. to provide" by using descriptive-analytical method.

The findings of the research show the sublime idea of the revolutionary leader in strengthening as much affection and friendship as possible for the unity of Muslim nations-regardless of religious differences-, the importance of forming a single nation in order to realize the good life of Islam by disregarding evil plans. The enemies wanted to prove the humiliation of the Islamic world in fueling sectarian differences to all the Muslims of the world.