scientific journal Political Sociology of the Islamic Revolution

Abstract This article conducts a comparative analysis of the components of "good governance" and the model of "religious democracy" in the Islamic Republic of Iran, focusing on the "rule of law" as the central axis of analysis. Using a descriptive-analytical method and data from international organizations such as the World Bank and the United Nations, the study demonstrates that despite efforts to align the principles of good governance with the foundations of Shia jurisprudence and the Iranian Constitution, structural challenges have hindered the full realization of this model. Tensions between the interpretation of Sharia by appointed institutions and modern legal requirements and, on the other hand, Iran’s low scores in global rule of law indices highlight the gap between theory and practice.

An analysis of the perspectives of Imam Khomeini and Ayatollah Khamenei reveals that both emphasize the Islamic nature of law and the supervisory role of the Guardianship of the Jurist However, ambiguities in delineating the boundaries between "expediency of the system" and the rule of law have created challenges in institutional accountability. The article proposes solutions to bridge this gap, including redefining dynamic jurisprudenc, strengthening independent oversight institutions, and fostering constructive engagement with international standards. It underscores the necessity of integrating Islamic identity with modern governance requirements to enhance good governance indicators and reinforce religious democracy. This research emphasizes the imperative of harmonizing Islamic principles with the demands of contemporary governance to advance both good governance and the efficacy of religious democracy in Iran

Abstract In the thought of the Supreme Leader, Ayatollah Seyyed Ali Khamenei, the "New Islamic Civilization" is not merely an idealistic slogan but an operational strategy grounded in a five-stage progression: Revolution, System, Government, Society, and Civilization. Aiming to elucidate the role of political progress in realizing this civilizational goal, this study employs a descriptive-analytical method—drawing upon the Leader's statements, upstream documents, and authoritative sources—to address the question of the status of "political progress" within his intellectual framework and how it leads to the realization of the New Islamic Civilization. The findings indicate that, from this perspective, political progress is a value-laden, teleological process that harnesses political power in the service of justice, independence, religious democracy, ethics, and efficiency. Accordingly, political progress constitutes a vital link in the chain of civilization-building; without it, achieving the New Islamic Civilization would be impossible. Ultimately, the study concludes that the model of political progress in the Supreme Leader's thought transcends the dichotomies common in development theories, offering an indigenous framework for assessing and evaluating progress within the Islamic Republic of Iran.

Abstract Religious democracy is one of the most important concerns of today's cultured society. This theory was first proposed in the political literature of Iran during the Constitutional Revolution, and after the Islamic Revolution, it was established as a response to the question of the legitimacy of this system (background). However, this theory has always been disputed; while some, insisting on the components of liberal democracy, consider it to be lacking in democratic standards, others consider it to be the best model of democracy due to factors such as participation, people's satisfaction, and division of powers (problem). Martyr Muṭahharī is one of the modernist thinkers who has theorized about religious democracy. Given that he is considered the most important theoretician of the Revolution, it is appropriate to examine the theory of this thinker. The present article aims to critically analyse this theory with the critical analytical method based on Skinner's authorial intentionalism hermeneutics (method), and it specifically seeks to identify the principles on which this theory is based and analyse it critically (question). This theory considers democracy as a method and by emphasizing the possibility of religious democracy, it assigns a supervisory role to the Guardian Jurist (hypothesis). The findings indicate that according to the theory of Martyr Muṭahharī, the issues of freedom and the role of the people in the government are of great importance. However, the position and function of the Guardian Jurist as one of the pillars of religious democracy remains ambiguous (findings).

Abstract The model of the political system in any society is always influenced by the beliefs and values of that society. This issue has taken a more prominent form in Iranian society after the Islamic revolution of 1357.with the study of the community of humanities students of the Islamic Azad University of Shiraz University, aims to investigate the influence of religious beliefs and values on the formation and realization of the model of religious democracy. Based on Cochran's formula, 332 people were selected as the sample size by simple random sampling method and were analyzed by t-test method. The findings show that the realization of the model of religious democracy is influenced by the attitude of the people of the Iranian society towards the components of this model. the realization of the model of religious democracy means the acceptance of a distinct form of society administration, which can also be considered as a factor for the expansion of the Islamic Revolution. From this point of view, issuing the model of religious democracy means issuing the values of the Islamic Revolution in the new stage of the Islamic Revolution. Another argument is that the link between religion and political values by the Islamic revolution is a special and distinct model, which is clearly a negation of the propagation of the model of secularism on the one hand and an ineffective negation of the role of religion in the administration of Islamic societies on the other hand.

Abstract Religious democracy is a political theory based on the two principles of God and people, but at the same time it is not theocracy or democracy. Rulers in a theocracy are considered to be appointed by God, enforce His law, and answerable only to Him, while in a democracy they rule according to the will of the majority of the people. The main research question is, what is the position of God and people in the religious democratic system based on the principles of the constitution? In response, data and documents are collected and analyzed with a descriptive-analytical approach and library tools. According to the results of this research, based on the principles of the constitution, religious democracy is based on both the foundation of God and the people, the political will of the people is defined during the absolute sovereignty of God, and the laws of God, chosen by the majority of the people, form the framework of the political system, and in that people They are in control of their destiny on behalf of God, and those in charge are accountable both to the people and to God.

Abstract During the Iranian Islamic Revolution, the slogan "Esqlal, Freedom, Islamic Government" was first raised. This slogan was changed to "Esqlal, Freedom, Islamic Republic" by the leaders of the revolution in December 1357. This change is an indication of the twin belief in religious government and democracy in the thought of Imam Khomeini (RA) and other leaders of the Islamic Revolution. He does like Ayatollah Beheshti. The turning point of this was the establishment of the Islamic Republic of Iran on April 12, 1358, in which Ayatollah Beheshti was one of the influential figures in the establishment and drafting of its constitution. In this article, we examined the theory of religious democracy in his thought. After examining the category of political system in the thought of Ayatollah Beheshti and comparing the data with the proposed frameworks for the religious democratic system, the results and findings of the research indicate the belief in the basis of divine-popular legitimacy in the theory of religious democracy in the thought of Ayatollah Beheshti. Our research method in this article has been descriptive-analytical and we have used the library method to collect information.

Abstract Religious politics is one of the categories that has long been investigated in nations, especially Iran. In this connection, some argue that for politics to be on the proper path, it should follow religious teachings. This article investigates the criteria of religious politics from the perspective of Ayatollah Khamenei. The main question is: Which criteria are used to characterize religious politics from the view of Ayatollah Khamenei? Here, politics appears to follow such religious teachings as justice, laws, freedom, and popular choices to take steps into the proper path. We also investigate religious politics within the framework of ontological, cognitive, and humane foundations and thus examine the criteria of religious politics accordingly. This article uses content analysis to explore the thinking vision of Ayatollah Khamenei in the area of religious politics and its criteria. Content analysis is used for observational and document-based-historical research, which falls under quantitative research in terms of what it means to be. Throughout the research, we found that if the mechanisms of the political institution are aligned with religious teachings, a desirable society appears that fulfills divine ideals, thereby laying the ground for the prosperity and development of the nation in all domains. People of this society will also achieve their ideals and fulfill true prosperity and development.

Abstract Religious democracy has emerged as a novel concept in the political and cultural space of our society and has presented itself as a political philosophy and a special and independent model of government, as opposed to political philosophies and alternative models of government, especially secularism and fundamentalism. The main claim of religious democracy in Iran is that without a purely materialistic view of customary, humanistic, individualistic and commercial principles; A popular government can be established, but based on religious values ​​and within the framework of divine commandments. In fact, the main point of the research is that so far no serious attempt has been made to compare the three types of alternative political systems (religious democracy, secularism and fundamentalism) in order to show their differences or possibly some similarities. In this article, using a descriptive-analytical method based on logical reasoning, we make a comparative comparison between religious democracy and secularism and fundamentalism in order to enumerate their differences and commonalities, components and indicators of democracy. Let us also explain religion.

Abstract As long as the Islamic revolution continues on its true path, it will benefit from its inner richness in various fields and its functional dimensions will also increase. Based on this, it can be claimed that whenever the revolution moved on its true path, it achieved political functions, the set of which functions are unique in the divine-monotheistic system, and so far no system in the world has been able to achieve it. So far, there has been little talk about the fields of improving the political functions of the revolution in the society, based on this necessity, the author in this work will seek to explain these functions with a descriptive-analytical method, and finally he has come to the conclusion that the political functions of the revolution In internal and external dimensions, it depends on its movement in the discourse based on which it was created. Therefore, whenever the revolution deviates from its intended main track, its political functions will also decrease and naturally, it will bring a wave of public dissatisfaction.

Abstract In the present study, we seek to answer the question that what role did the components of religious democracy in the Islamic Revolution of Iran play in increasing political participation by emphasizing the two components of people's rights and the rule of law? In response to this question, the hypothesis that the components of religious democracy of the Islamic Revolution such as the recognition of people's rights and the rule of law have increased political participation, but there is a difference between these components in increasing political participation, is examined. The theoretical framework of this research is based on a combination of Western and Islamic theories about the role of components in increasing political participation. In line with this framework, information and data are collected qualitatively using library and documentary sources and descriptively. Analytically, reviewed and analyzed. The results showed that each of the components of the religious democracy of the Islamic Revolution has somehow increased political participation in the Islamic Republic, but between these components there has been intensity and weakness in increasing political participation in different periods. It should also be noted that the component of people's rights has been more effective in increasing political participation than the component of the rule of law. Based on the findings, it can be concluded that more measures should be taken to improve the status of these components regarding the text of the laws, because these components can provide grounds that increase or decrease the political participation of the people.