scientific journal Political Sociology of the Islamic Revolution

Abstract One of the fundamental issues that can be investigated in any revolution, after why and how it happened, is its future and prospects. Futuristic study of the revolution is one of the most used topics in terms of theory and practice about revolutions. Therefore, our attempt in this research is to answer the question of the future of the Islamic Revolution of Iran in line with the realization of the new Islamic civilization. The findings of the research indicate that the Islamic Revolution has taken effective steps in the direction of modern civilization due to its religious nature, civilizational capacities, people's insight, and the presence of leading political and religious personalities, in accordance with the structure and mental and objective context of Islam and Iran. It has also paved its future prospects. Our attempt in this research is that with a future research approach and by proposing four problems, that is; The possible futures of the Islamic Revolution, the perspective of the Islamic Revolution, the new civilization of the Islamic Revolution, and finally, the civilization-building components of the Islamic Revolution, let's look at the future research on the Islamic Revolution of Iran.

Abstract Iran's Islamic revolution, like any other revolution, has faced internal and external risks and challenges from the very beginning on the way to the stabilization process. One of the most important external dangers that could be a major threat to achieving its goals and ideals in the first decade of the victory of the revolution was the occurrence of an imposed war on 31 September 1359. Therefore, despite the fact that this war was a serious threat to the Islamic revolution, it helped to deepen and internalize the revolution. As a result, there was a positive relationship between the war and the Islamic revolution of Iran. Therefore, this article examines the impact of the Iran-Iraq war on the process of stabilization and continuation of the Islamic Revolution using the analytical-descriptive method. In fact, in this research, the role of war in the continuation of the revolution is tried to be investigated. The question that is raised is what effect did the Iraq war against Iran have on the process of stabilizing the revolution? And in answer to this question, it can be said that despite the invasion of the Iraqi Ba'ath regime on Iranian soil, which was aimed at weakening the Islamic Revolution and preventing its waves from penetrating the region, the war imposed by spreading the spirit of unity and national solidarity, acted in the direction of stabilizing the Islamic Revolution.

Abstract On 22 February 2017, the supreme leader of the revolution unveiled the statement of the second step of the Islamic revolution and referred to it as a document for the development of Islamic civilization. One of the prerequisites for the formation of this Islamic civilization is passing through the stage of Islamic society. The concept of Islamic society and understanding its theoretical foundations are important in two ways: firstly, this concept is one of the aspects of distinguishing and distinguishing this society from other societies. Secondly, in the five stages of reaching the Islamic civilization, which was drawn by Ayatollah Khamenei (Madazla Al-Ali), the Islamic society is of great importance as the fourth position of the civilization-building positions. The fundamental question of the current research is, what are the most important basic components influencing Ayatollah Khamenei's perception of Islamic society and how is this influence? In order to understand this particular view and to discover the place of the Islamic society in his intellectual system, it is necessary to understand the previous foundations of the Islamic society in the eyes of His Holiness. The hypothesis of this article is that Ayatollah Khamenei's original thinking has a decisive effect on his perception and type of view of the Islamic society. The findings of the article obtained based on the interpretive approach and qualitative analysis method; It shows that the theoretical foundations of "Islamic ontology", "Islamic epistemology" and "Islamic anthropology" have a special effect on the indicators of Islamic society in the attitude of Ayatollah Khamenei.

Abstract     The concept of special extractive work is actually the resources that all political systems, even the simplest ones, take from their environment. The most common form of resource extraction in today's countries is taxation. The purpose of special distribution is the distribution of various types of money, goods, services and opportunities by government organizations among individuals and groups in society. In this research, the author seeks to examine the impact of oil revenues on the extractive and distributional features of the political system in the two countries of Iran and Norway, each of which benefit from a significant amount of natural resources. But it seems that the impact of income from these sources was completely different in these two countries. In fact, the main question is what effect oil revenues have on the political system of the above two countries. In this research, by using the comparative method, we seek to specifically examine this effect on the two special tasks of extraction and distribution of the political system. It seems that oil revenues under the influence of factors such as the degree of development, the quality of governance institutions and the way of management have left a double and different impact on these special tasks in Iran and Norway. In the research process, other questions are tried to be answered, such as; What is resource disaster theory? The different performance of countries with natural resources is rooted in what factors? What is the difference between the oil history of Iran and Norway? There are three main types of comparative analysis in social sciences; Case studies of countries in a comparative framework, systematic studies of a small number of countries and global comparison based on statistical analysis. In this research, the third approach has been used, in which we are faced with two approaches: "comparing relatively similar countries" and "comparing relatively different countries".

Abstract The main purpose of this article is to investigate the influence of environmental-ideological factors and religious reading on different readings of the concept of women's rights in the thought of political Islamic discourse, jurisprudence and religious neo-thinkers after the Islamic revolution based on Quentin Skinner's theory. Therefore, the question that is raised is, "What is the origin of the difference of opinions of jurisprudence-based thinkers and modern religious thinkers regarding the social position of women?" The results of the research, which were obtained with a descriptive-analytical method and a test of the theory with the case, show that after the victory of the Islamic Revolution of Iran, with the entry into the practical field of politics, especially since the seventies, with new scientific issues, new political opinions and We encountered new interpretation methods of religious texts. One of the currents that used new methods to interpret religious texts is the new religious thought current. By adopting the hermeneutic method, this movement interpreted religion in such a way that it has the ability to accept women's rights, as they are expressed today and is appropriate for the current era, so that, according to its own opinion, the dignity of women is preserved according to the conditions of the day and against injustice. to prevent them. At the same time, jurisprudence discourse, emphasizing the jurisprudential and traditional method of religious scholars, thought to maintain the position of religion in the field of social issues to ensure the eternal happiness of humans. In this regard, they consider it necessary to understand religion based on jurisprudence. According to this discourse, the rights assigned to women in Islamic societies originate from their nature and can only be understood by referring to the framework of Islamic jurisprudence.

Abstract Tabriz city is one of the big cities of Iran and the capital of East Azarbaijan province. This city is the largest city in the northwestern region of Iran and Azeri-inhabited regions and is known as the administrative, communication, commercial, political, industrial, cultural and military center of this region. The population of Tabriz in 1390 was 1,494,998 people, which is about 1.8 million people including the population living in the outskirts of the city. Tourism is considered one of the basic needs of human societies in the present era and one of the main drivers of the global economy. The flexibility and clear vision and rapid growth of this industry require serious attention and scientific knowledge to take advantage of its potential. Due to its superior geographical location and being on the Silk Road, East Azerbaijan has been the link between the West and the East, and in terms of its geographical location and being in the border region of the country, it also benefits from special geographical and communication advantages. As the center of the city of Tabriz has been called the gateway to the East of the Earth. In Iran, Tabriz is known as the city of the first; Because the first school, the first municipality, the first printing house, the first city council and many other firsts were established in Tabriz. The great age of history and civilization in our province has made it possible to see original works from all historical periods. Tabriz, along with many cities of the province such as Maragheh, Marand, Shabestar, Mianeh, etc., has provided unmatched historical, cultural and religious monuments in the national and world territory, to the point that more than 1400 historical monuments of the province have been registered in the list of national monuments. has reached and in this respect it has the second rank in the country.

Abstract Governmental jurisprudence is the science of sub-shari'i rulings based on detailed evidences of large-scale and governmental activities. After the Islamic revolution and in parallel with the planning and pursuit of the goals of the revolution, the issue of expanding justice came to the fore. The stage of development of the revolution and its transformation into Islamic civilization and the development of social, political, cultural and economic justice requires the jurisprudence of standard justice and comprehensive justice, and the ruling view in the jurisprudence of comprehensive justice must be a macro, social and government perspective.

The emergence of the Umayyad caliphate was not based on divine legitimacy but on the legitimacy of force and violence. In order to establish and stabilize himself, he used violent policies in Islamic territory and created an atmosphere of terror. He suppressed every dissenting voice and usurped people's power and property with violent politics. This research seeks to answer the question, what practices did the Umayyads use to legitimize their government and policies? The results of the research showed: When Muawiya came to power, the caliphate became almost hereditary, and because the majority of Muslims did not accept this issue, the Umayyads' philanthropy was questioned and criticized, and it caused dissatisfaction and strong opposition from the Muslims and the elders of the nation.

Abstract The Salafist movement, known as the Salafist movement, is a revivalist movement within Sunni Islam, which is a kind of return to early Islam, which actually led to the escalation of violence in Muslim and non-Muslim societies, which resulted in the emergence of an extremist Islamic government called ISIS. In fact, their thoughts have relied on hostile actions against infidels, hypocrites and polytheists to achieve the goals of this group, and the caliphate of ISIS has also gone through various changes in the political Islam of New Salafism based on the caliphate of ISIS, fighting and excommunication and intensifying violence. Along with sedition in the world of Islam, the Islamic world has faced many problems. On the other hand, we have Shia political Islam based on the Imamate and the approaches of the Islamic Revolution, and in this regard, it should be acknowledged that the connection between religion and politics is always one of the principles and line of thought of the revolution. It has been Islamic, and the leadership and the Islamic Republic is based on it, which is a symbol of identity and cultural resistance, one of the most important features of the Islamic Revolution under the leadership of Imam Khomeini is that it is political, therefore, the desired Islam is the Islamic Revolution that has been implemented in practice and Achieve sovereignty Bottom line, Islam is political.

Abstract The issue of Palestine and the right of Muslim sovereignty over it, after the collapse of the Ottoman Empire, was always one of the most important issues for the advancement of the Islamic world, and relatively over time, the importance of this issue has experienced ups and downs with the defeat of the Ottoman Empire in the First World War and the domination of England over Palestine, during a dirty deal with Britain, the Jews ignored the rights of the Islamic Ummah and the decisive Muslim majority of Palestine and prepared the preparations and tools for the establishment of a Jewish state in Palestine. And by favoring the unity of the Islamic world and supporting the Ottoman caliphate as a political symbol of Muslims against British colonialism, it showed the first reactions to the formation of the Jewish state in the Islamic lands and demanded the restoration of the sovereignty of Muslims over their second Qibla. The interest of Indian Muslims in the destiny of the Islamic world connected them with other Islamic lands. With the occupation of Palestine, the most widespread anti-Zionist wave during the Islamic Caliphate movement went beyond the borders of India. He saw the control of Al Saud over the holy places of Hejaz as the only factor for the unity of the Islamic world, in the issue of Palestine, he took steps to support Palestine widely, with the defeat of the Caliphate movement, the cause of the oppressed Palestinian nation suffered many ups and downs, until the Islamic Revolution of Iran led by Imam Khomeini. (RA) achieved victory in the revolution, which during its struggle period had placed the restoration of the rights of the Palestinian people at the top of its priorities. Unlike other Islamic states, the issue of Palestine became the permanent goal and strategy of the Islamic Republic of Iran. In this article, the issue of Palestine from the formation of the Caliphate movement to the Islamic Revolution and how to deal with the issue of Palestine is discussed. The method of the article is descriptive and analytical, and the method of library collection, documents and electronic resources was used.

Abstract After the Iranian Islamic Revolution, the United States of America became the most important rival and enemy of Iran in the region and the world, and for this purpose, since the revolution, this country has used a series of hostile strategies and policies to change the regime and weaken Iran. The hostile attitudes of the United States have caused the Islamic Republic of Iran to reciprocally apply containment and balancing policies against this country, which are rooted in the defensive attitudes of the Iranian leadership. Based on this, this research tries to examine the policy of deterrence and containment of American hegemony in the region from the point of view of Imam Khamenei (Madazala Al-Ali) in order to show how this policy has worked in the region and how it has weakened American hegemony in the region. Is.

Abstract Each society has its own structure and constituent elements, the result of which shape its political-social developments. This article is descriptive-analytical and uses a library method. In the last hundred years, Iranian society has undergone profound changes, which have been the result of the collision of the constituent elements of society in Iran. To understand these developments, one should focus on the constituent elements of Iranian society and its active and passive forces and classes. In Iran, it is possible to refer to three structures, tribal-nomadic, rural, and urban, that each of them has forces and classes within it, and governments are formed from the collision of these forces and classes. Most of the governments in Iran were formed based on the same patriarchal and tribal relations, but in the new era, due to the changes that have occurred, the influence of the traditional classes was less and passive, and the new classes became more active and formed the modern state in Iran. Of course, in recent centuries, the government, which was dependent on the classes, has reduced its dependence on these forces by acquiring new resources and has tried to change and relocate them. In this article, we intend to study the class structure of Iranian society and the relationships, and their forces, actions, and reactions in the creation of the modern state.