scientific journal Political Sociology of the Islamic Revolution

Abstract In this study, a sociological analysis of Imam Khomeini's (RA) political thought has been conducted, focusing on key concepts such as the guardianship of the jurist, political independence, and the relationship between religion and the state. These thoughts have been formed within the framework of Islamic discourse and with an emphasis on popular participation, social justice, and the fight against global arrogance. Existing research shows that his political thought is based on principles such as the rule of divine law, the government's responsibility to the people, and the need to preserve Islamic identity against Western cultural influence. The research method in this analysis was mainly based on discourse analysis using original texts including speeches, wills, and written works of Imam Khomeini (RA). This method, by using linguistic analysis, examining socio-historical contexts, and discovering power relations in political discourse, provides the opportunity to understand the hidden layers of his thought.Qualitative methods such as content analysis of historical documents and archival documents have also been used to reconstruct the context in which these ideas were formed. Research findings indicate that Imam Khomeini's political discourse is organized around floating concepts such as "Islamic nation", "independence" and "fighting arrogance". By creating a link between religious concepts and the requirements of modern governance, these ideas have designed a new model of religious government under the title of "Islamic Republic" in which Shiite jurisprudence acts as the central core of the legal-political system. This analysis shows how religious concepts have been redefined in the contemporary socio-political

Abstract Civilization is a type of society based on a specific worldview and attitude. As the main members of a civilization, individuals in society can, with their own free will, confront the previous civilization and establish a new civilization. The confrontation with the previous civilization takes place for various reasons, which are called the causes of the decline and decline of civilizations; and on the other hand, there are attitudes that organize the causes of the emergence of civilizations after the decline and collapse of other civilizations. In numerous verses, the Holy Quran, while telling the stories of different civilizations and the lifestyle of the people in these civilizations, explains the decline and emergence of civilizations and the causes and mechanisms of their rise and fall. In fact, these verses explain the divine traditions in the manner of the decline and rise of societies and the rotation of civilizations. Imam Khomeini, as an interpreter of the Quran, has reflected on civilizations and their rotation throughout history. According to Imam Khomeini's Quranic approach, what are the causes of civilizational change from his perspective? Relying on divine traditions in the Quran, Imam Khomeini (RA) considers the most important causes of civilizational change in different periods of history to be: oppression - justice, discrimination - equality, inefficiency - empowerment, ignorance and negligence - awakening and awareness of society, extremism - moderation, dependence - independence, insecurity - security, polytheism and disbelief - monotheism, and division - unity of Muslims.

Abstract Political Islam is a new concept in the political literature of the world, which is derived from authentic Islamic elements. This concept seeks to introduce Islam as a comprehensive religion that has diverse political, religious and cultural dimensions corresponding to human beings and society. The main question of the present article is how Imam Khomeini, as a charismatic leader, was able to use the cultural and social contexts of Iran to bring the religion of Islam and its agents from the special semantic field of society to the general field of politics Islamic revolution in 1357? In response to this question, the hypothesis of the research emphasizes the point that Imam Khomeini (RA) by formulating the theory of religious authority and using it, turned Islam into a political-social discourse and introduced the clergy as the religious agents of politics. Also, the findings of the research show that Imam Khomeini (RA) with his special leadership, which is of three types; Weber's intellectual, traditional and charismatic authority at the same time was able to define a special status and dignity for Velayat al-Faqih as a "political matter" in competition with his rival discourses. The qualitative research method is discourse analysis and the method of collecting library data and virtual space resources.

Abstract The main goal of this research is to identify the conceptual network of political education in the thought of Imam Khomeini . This research was carried out with a qualitative approach and with textual research methods and ideological considerations and data analysis using thematic analysis method. Based on the findings of the research, in the Islamic framework and in the thought of Imam Khomeini (RA), from the intertwining of "politics, education, ethics and beliefs", political education should be considered in connection with moral education and ideological education. It is possible to talk about an educational triangle, in which ideological education and moral education and socio-political education are the other two sides. Beliefs are considered the basis of Islamic education in all fields of education, including political education, and the principles of belief centered on "monotheism" govern it. Moral education is also under the connection and relationship of individual and society, the introduction and direction of political education. In this research, concepts such as guidance, education, contagion, cultivation, power, politics, rebellion and struggle, and guardianship can be considered as key concepts in understanding the political thought of Imam Khomeini

Abstract Problem Statement: Political participation is one of the key factors in political and social transformations. The Islamic Revolution of Iran, as one of the most significant political events of the twentieth century, was rooted in widespread public participation. This participation played a critical role in the revolution itself and later in managing political crises and consolidating the Islamic Republic.

Main Question and Hypothesis: This research addresses the main question: "How did public political participation during the Islamic Revolution of Iran contribute to managing political crises?" It examines the hypothesis that public participation, guided by the leadership of Imam Khomeini (RA), successfully managed crises and institutionalized the new political system.

Methodology: This study adopts a descriptive-analytical approach and employs qualitative historical analysis. Data were collected from library resources and historical documents and analyzed using Charles Tilly's political mobilization theory. This methodology enables the examination of public political participation within a socio-historical framework.

Findings and Results: The findings reveal that during the Pahlavi era, political suppression and the restriction of freedoms led to informal mobilization. In the years leading up to the revolution, political participation escalated into a widespread movement that, under the leadership of Imam Khomeini (RA), culminated in the Islamic Revolution. After the revolution's victory, this participation continued through referenda, elections, and the Sacred Defense, contributing to the consolidation of the Islamic Republic, enhancing its legitimacy, and strengthening national cohesion. This participation established a lasting model for managing both domestic and international crises.

Abstract The issue of guiding man and bringing him to happiness has been one of the goals of divine prophets; This is the basis of the call to monotheism, prophethood and the introduction of the next prophet in divine religions and Imamate in Islam, resurrection, their tidings and warnings to realize this goal and great ideal. He sent the perfect man to lead mankind to happiness and perfection and placed him as his guardian on earth and this path was current in all religions until he reached the religion of Islam and with the end of prophethood, the imamate continued the goal of the prophets for the happiness of man. and reason dictates that the successors of the divine ambassadors should be the people most similar to them, who were appointed as successors based on the Shia view, the twelve imams, and in the age of occult jurisprudence, based on reason and religious texts. In contrast to the opinion of the Sunnis, they believed in the theory of election, that they believed in the Shura for election. Mr. Shamsuddin is one of those who accepted this opinion and cited the verses of the Shura to prove it. Emphasis on the thoughts of Imam Khomeini (RA) has examined the implications of his evidence and the legal authority in the age of occultation using the opinions of Imam Khomeini (RA) has proved that he also rejected the Shura theory and at the same time did not ignore

Abstract Vala and bond between Muslims and innocence from infidels is considered as one of the fundamental teachings of Islam in social life, which forms a single identity under the title of one nation. In Imam Khomeini's thought, the characteristic of vala among Muslim societies is the systematicity and purposefulness of vala. The main question of the article is that in Imam's thought, the connection between Muslim societies is possible in the form of what system and model? In response, using Ayatollah Asefi's theory of Wala network, this hypothesis is examined that Imam Wala and the connection between Muslim communities are possible within the framework of a system and network with the goal of divine rapprochement. In this Wala-Barat system, which has three longitudinal dimensions (relationships of the society with God and the first things), depth (divine heritage and the tradition of the infallible) and transverse (relationships and relationships of the Islamic Ummah), the transverse dimension (link between Muslim societies) is subject to two It is a longitudinal dimension (Umm al-Qara) and a depth (Sunnah and History of the Innocents). The depth dimension is an intellectual foundation and explains the boundaries and gaps of the vala network and gives identity to the other two dimensions, and the longitudinal dimension provides the necessary authority and security for the transverse dimension and the relationship of Muslim people. This state system, on the one hand, is based on the connection between "self" (Muslims) and on the other hand, on the innocence of "others" (infidels).

Abstract The victory of Iran’s Islamic Revolution in 1979 marked an epistemological rupture in the prevailing paradigms of public administration and the political sociology of development. At the core of this new configuration, the concept of "social justice" was established—not merely as a palliative welfare policy or a propaganda slogan, but as a central signifier and the philosophical basis for the political legitimacy of the system—thereby delineating its conceptual boundaries against rigid socialist egalitarianism and the formalistic liberty of liberalism. Employing an approach that traces epistemological lineage alongside a descriptive-analytical method, this study examines the origins of the concept of justice within the intellectual frameworks of two leading theorists of the Islamic Revolution—Imam Khomeini and Professor Morteza Motahhari—and elucidates its structural implications for the reproduction of "social capital" and the quality of "political participation." The findings indicate that Motahhari—drawing upon the theological foundations of the *Adliyya* school, Shi'a rationalism, and an emphasis on innate rights—establishes a model of "procedural and merit-based justice." The sociological outcomes of this model include the generation of institutional trust and structural discipline, the strengthening of bridging social capital, and the elevation of political participation to a level that is civic, institutionalized, and rational. In contrast, taking "engaged mysticism" (or "applied spirituality"), a purpose-oriented jurisprudence of governance, and the Quranic dichotomy of the "oppressed versus the arrogant" as his starting points, Imam Khomeini emphasizes "

Abstract One of the rational foundations of jurisprudence that Imam Khomeini highlighted in his political discourse was expediency. Imam Khomeini paid attention to the fact that for the continuation of the political system in the Islamic Republic, it is vital to pay attention to the interests of the political system and society. Therefore, facing new political challenges and conditions opened the way for the use of the element of expediency, in which "public good" played a prominent and special role. The evolution of the category of expediency, which was accompanied by the rulings of Imam Khomeini, was to open political and social knots that had become "problems". Therefore, in the revision of the constitution, solving the problems of the system is one of the consultative matters that the Expediency Council He gives a leader who can solve them by securing the interests of the country and society. The sign of expediency, in the discourse of the Islamic Republic, which is the continuation of the discourse of political jurisprudence, is closely related to reason and rationality. This article clarifies that the formation of expediency was precisely based on the issue of legislation in the Islamic Republic. This issue is directly based on the relationship between Sharia and law.

Abstract زمینه و هدف: استمرار انقلاب اسلامی پس از 44 سال و پایبندی به آرمان‌های اولیه آن علی‌رغم دشمنی‌های متعدد نظام سلطه، نشان می‌دهد که ساختار و ماهیت انقلاب اسلامی دارای ویژگی‌ها و شاخص‌های منحصر به‌ فردی است که توانسته این مسیر دشوار را طی نماید. هدف از نگارش این مقاله ارائه الگوی ارزش‌های بنیادین «سیر تکوین انقلاب اسلامی» بر اساس گفتمان امام راحل و مقام معظم رهبری است.

روش‌شناسی: تحقیق حاضر از نوع کاربردی است که به روش کیفی(تحلیل گفتمان) انجام گرفته است. جامعه آماری در این پژوهش را کلیه بیانات مرتبط با سیرتکوین انقلاب اسلامی که بیانگر اندیشه‌ها و تدابیر حضرت امام خمینی(ره) و مقام معظم رهبری (مدظله‌العالی) می‌باشد. تجزیه و تحلیل داده‏های به دست آمده با استفاده از نرم‏افزار MAXQDA انجام شده است.

یافته‌ها: یافته‌های حاصل از تحلیل اندیشه‌ها، آرا، نظرات، رهنمودها و تدابیر حضرت امام‌خمینی(ره) و مقام معظم رهبری (مدظله‌العالی) نشان داد در فرایند سیر تکوین انقلاب اسلامی بایستی تعداد 4 بعد، 24 مولفه و 120شاخص (مفهوم) در حوزه ارزش‌های بنیادین برای انقلاب مدنظر باشد.

نتیجه‏گیری: نتایج به دست آمده نشان داد، ابعاد موثر در سیر تکوین انقلاب اسلامی بر اساس اندیشه‌های حضرت امام‌خمینی (ره) و مقام معظم رهبری (مدظله‌العالی)، در قالب ارزش‌های بنیادین می‏توانند در چهار بعد اسلامیت، جمهوریت، استقلال و آزادی قرار گیرد. خروجی پژوهش منجربه ترسیم الگوی راهبردی «سیر تکوین انقلاب اسلامی» بر اساس نظرات و تدابیر حضرت امام‌خمینی(ره) و مقام معظم رهبری (مدظله‌العالی) شد که این الگو می‌تواند به‌عنوان یک مدلی جامع و مناسب برای یک انقلاب مردمی مدنظر قرار گیرد .

Abstract Undoubtedly, many factors were involved in the victory of the Iranian Islamic Revolution in 1979, the most important of which was the personality and leadership of Imam Khomeini, and even though he was in exile, Imam Khomeini kept in touch with the people, movements, and revolutionary figures through messages, interviews, conversations, and correspondence. They maintained that on this basis, the messages of Imam Khomeini (PBUH), which are published in 21 volumes in a collection titled Imam's Sahifah, constitute an important part of the content of this collection. In fact, the main intellectual and political content and foundations of the Imam (RA) that were influential during the victory of the Islamic Revolution were through interviews and messages in general with foreign media and news agencies that reached the ears of the truth-seeking people of Iran and the rest of the world. A major part of foreign developments and domestic political issues was also in the form of a message from the Imam (RA) as a guide for determining the policies, strategies and strategies of the revolutionaries.

Abstract The lack of a comprehensive definition of the neither Eastern nor Western principle and the lack of consensus on its meaning among political groups have led to different interpretations of it. Some even believe that the expiration date of this principle has expired. Therefore, recognizing this principle from the language of thinkers, especially Imam Khomeini, is of special importance; The present study intends to recognize the concept of neither Eastern nor Western, to explain it causally as the basic principle of the life of the Islamic Revolution in order to have a correct understanding of this principle and the present of the Islamic Republic. Therefore, in the main question, we can say that if we want to have a correct understanding of the principle of "neither East nor West" and the Islamic Republic in a fair analysis, what issues should we consider? The article hypothesis states: "Neither Eastern nor Western principle is the grand foreign policy strategy of the Islamic Republic, which has presented many obstacles, problems and opportunities to the Muslim nation of Iran." This hypothesis has been tested in the present study during the review of documents using the documentary-analytical method. The findings of the research based on the documents and the constitution have translated the principle of neither East nor West as follows: non-reliance on West and East, fair behavior based on relations between East and West, lack of orientation towards East and West, determination Self-destiny and maintaining independence.

Abstract The formation of the 1979 revolution in Iran has unique features, such as being Islamic and based on the Shiite religion. The existence of the element of religion as the main element of the Islamic Revolution has distinguished this revolution from other revolutions. After that, in many Islamic countries, the influence of the successes of the Islamic Revolution and the ideology of Imam Khomeini (ra), with its successful insistence on "People's Islam", was strongly felt. Imam Khomeini's views and thoughts have played a significant role in exporting the values ​​of the Islamic Revolution beyond the borders of Iran. The present article examines the impact of the Islamic Revolution of Iran on Islamic movements and explores the impact of Imam Khomeini's ideas on Iraq. At the same time, the fear of Westerners returning to radical Islam and its teachings and influencing Islamic movements makes it more important to pay attention to the Islamic Revolution of Iran.

Abstract 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 political system of Islam in the absence of the leadership of the Infallible Imam 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 the 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 political thought and 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 thought, 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?