scientific journal Political Sociology of the Islamic Revolution

Abstract Today, one of the most influential factors in the economic development of countries is government policy, as governments have historically devoted significant attention to reforming economic structures and achieving development. Following the end of the Iran-Iraq War, the Islamic Republic of Iran has pursued a path of economic development within the framework of the “resistance economy” and has sought to implement this model in its macroeconomic policymaking. The present study, adopting a comparative and documentary approach, seeks to address the fundamental question of how the policies of the three governments—“Construction” (Sazandegi), “Reform” (Eslah), and “Justice-oriented” (Adalat-Mahvari)—differed and converged, and to what extent these policies aligned with the principles of the resistance economy. The findings indicate that, although all three administrations endeavored to realize and implement this paradigm in accordance with the guidelines of the Supreme Leader of the Islamic Revolution, they achieved limited success in its effective and sustainable execution. Based on three key indicators—economic growth, inflation, and the Gini coefficient—the economic performance of these governments faced significant challenges. Consequently, not only were the objectives of the resistance economy only partially achieved, but adverse outcomes, such as an increase in social inequality and disruption of social balance, also emerged within Iranian society.

Abstract The emergence and expansion of IAU as Iran’s largest non-profit higher education system plays a pivotal role in realizing the cultural-educational objectives of the Islamic Revolution. Given the limited analysis of cultural policymaking typologies within this institution, the present study employs a historical-managerial approach and grounded theory methodology to identify and examine the evolution of cultural policies across different administrative periods. Research data were collected through semi-structured interviews with 30 key stakeholders (presidents, vice-presidents for cultural affairs, representatives of the Supreme Leader, and cultural unit directors) and analyzed using MAXQDA software through open, axial, and selective coding procedures. The findings reveal that cultural policymaking at Islamic Azad University evolved through five distinct typologies: (1) stabilization-developmental policymaking with quantitative dominance (Dr. Abdullah Jasbi period), (2) identity-centered centralized policymaking (Dr. Farhad Daneshju period), (3) administrative-institutional policymaking with structural approach (Dr. Hamid Mirzadeh period), (4) interactive-regulatory policymaking (Dr. Farhad Rahbar period), and (5) transformational policymaking with educational-civilizational approach (Dr. Mohammad Mehdi Tehranchi period). Each typology is shaped by causal conditions (ideological foundations, economic pressures, structural crises), contextual conditions (multilayered structure, cultural-generational diversity, media environment), and key strategies (institutionalization, localization, multilevel governance, smartification), yielding distinct outcomes in identity reinforcement, cultural governance improvement, participation, and university legitimacy. This analysis provides a historical-managerial theoretical framework for studying cultural policies in higher education institutions and proposes practical solutions for reconfiguration, localization, and digitalization of cultural policymaking at IAU by identifying the strengths and weaknesses of each period.

Abstract رسانه در جهان معاصر تنها وسیله‌ای برای انتقال پیام نیست، بلکه نهادی اثرگذار در شکل‌دهی به نگرش‌ها، ارزش‌ها، الگوهای رفتاری و مناسبات اجتماعی به شمار می‌آید. در جامعه‌ای مانند ایران که دارای پیشینه‌ای غنی از آموزه‌های دینی و فرهنگی است، رسانه می‌تواند نقش مهمی در تقویت همبستگی اجتماعی و ترویج سبک زندگی اسلامی-ایرانی ایفا کند. همبستگی اجتماعی به معنای پیوند، اعتماد، مشارکت و احساس تعلق میان افراد جامعه، از عوامل بنیادین پایداری و توسعه اجتماعی محسوب می‌شود. از سوی دیگر، سبک زندگی اسلامی-ایرانی بر مؤلفه‌هایی همچون خانواده‌محوری، قناعت، اخلاق‌مداری، مسئولیت‌پذیری، ساده‌زیستی و توجه به کرامت انسانی تأکید دارد. با گسترش رسانه‌های نوین و شبکه‌های اجتماعی، فرصت‌ها و تهدیدهای تازه‌ای در این حوزه پدید آمده است؛ به‌گونه‌ای که از یک سو امکان ترویج ارزش‌های اصیل و ایجاد پیوندهای اجتماعی فراهم شده و از سوی دیگر، امکان نفوذ الگوهای مصرف‌گرایانه، فردگرایانه و گسست‌آفرین افزایش یافته است. این مقاله با رویکردی تحلیلی-توصیفی، به بررسی نقش رسانه در تقویت همبستگی اجتماعی و ترویج سبک زندگی اسلامی-ایرانی می‌پردازد و نشان می‌دهد که رسانه در صورت بهره‌گیری هوشمندانه، می‌تواند به ابزاری مؤثر در بازتولید هویت جمعی، افزایش سرمایه اجتماعی و نهادینه‌سازی ارزش‌های فرهنگی بومی تبدیل شود.

Abstract Quantum technology, due to its special characteristics, such as uncertainty and simultaneity, has the ability to change existing patterns in political and social analyses. While political sociology studies social behaviors and their role in analyzing political systems, the new insight that quantum technology brings to this field can contribute to a deeper understanding of complex social and political structures. The aim of this research is to examine the function of quantum technology in the political sociology of the Islamic Revolution of Iran. The main question of the present research, which is written in a descriptive-analytical manner, is how quantum technology can be effective in explaining and analyzing the political sociology of the Islamic Revolution of Iran? The research findings indicate that quantum technology, especially in new fields such as information processing and data analysis, can provide potential capacities for analyzing social and political behaviors. The use of quantum technology can help to better and more deeply explain the issues of political sociology of the Islamic Revolution. By providing new tools of analysis, quantum technology enables a deeper understanding of social developments and political challenges. The sociology of international law in the quantum age is facing a transition from a linear and mechanical order to a network and probabilistic order. In this new order, borders, sovereignty, and even the concept of state itself are all affected by entanglement and uncertainty. The main challenge for the future is to formulate a kind of quantum international law that can balance the need for certainty and order and the probabilistic and complex nature of quantum technology which is the new reality of the world.

Abstract One of the main issues that has attracted the attention of all analysts from the perspective of historical studies is the issue of how and with what principles Suhrawardi wants to exploit the cultural and intellectual resources of ancient Iran, considering the richness of Iranian history and culture from the past to the present, and explain and analyze these principles in the form of a coherent and modern political thought system. The question is, what impact has Suhrawardi's explanation of the principles and values of the Iranshahri political thought system had on our understanding of governance and justice in this system? It seems that Suhrawardi, using the concept of Illumination Wisdom, explained and interpreted the principles and values of the Iranshahri political thought system in a way that based on it, balanced and fair governance has been introduced as a fundamental principle in politics. The present research is of a fundamental type and has been designed and compiled with a qualitative method and a descriptive-analytical approach and a library-documentary (filing) method. The purpose of this research is to explain Suhrawardi's thought on the political thought system of Iranshahri in ancient Iran. The findings show that Suhrawardi, by combining the wisdom of the Illumination and the cultural heritage of ancient Iran, was able to define the fundamental principles in the field of governance and justice, and was particularly based on moral and spiritual values.

Abstract The Holy Quran, as the last and most complete revealed guide of mankind, is both a guide to the happiness of the hereafter and a comprehensive plan for worldly life. "Collective responsibility" is one of these matters that the Holy Quran has considered in various verses. In Iran, despite the dominance of the political system based on religion, the desired results and effects of collective responsibility are not very evident; the present article seeks to prove the hypothesis that although the Quranic principles of collective responsibility are considered in the eighth article of the Constitution, in practice the implementation of the teachings of the Quran in the social sphere is weaker than in the individual sphere. One of the most important factors in the emergence of this phenomenon is the formation of a wrong attitude in the political culture of society, especially the culture of political elites, based on the separation of religious orders in the individual and social spheres. Serious attention to the religious principles of collective responsibility can have consequences such as: increasing public supervision, improving the performance of political elites, reducing social anomalies, increasing political participation, reducing administrative corruption, and such. Achieving these results requires changing the unbalanced attitude towards the Holy Quran and correcting the socio-political understandings of Quranic concepts and teachings such as: public responsibility (Kalkam Ra' and Kalkam Mas'ul 'an Ra'ita), enjoining what is right and forbidding what is wrong, and redefining these concepts based on the requirements of the time.

Abstract This research examines the organizational transformation of Jihad-e Sazandegi, one of the revolutionary institutions, and its vital role in consolidating the Islamic Revolution and improving the effectiveness of the Armed Forces of the Islamic Republic of Iran during the Iran-Iraq War (1980-1988). The present study adopts a qualitative approach and utilizes a combined theoretical framework encompassing the elements of political opportunity, resource mobilization, and institutionalization level. The findings indicate that Jihad-e Sazandegi, in the process of institutional transformation, evolved from volunteer-based structures into a combat engineering institution with a strategic role in the war. The institutionalization level of this organization was enhanced through efficient organizational management by providing logistical infrastructure, combat engineering, war engineering research, and support services to fill gaps in support and war engineering alongside the Army and the Islamic Revolutionary Guard Corps. This experience provides a model for analyzing defense institution-building in crisis situations.

he institutionalization level of this organization was enhanced through efficient organizational management by providing logistical infrastructure, combat engineering, war engineering research, and support services to fill gaps in support and war engineering alongside the Army and the Islamic Revolutionary Guard Corps. This experience provides a model for analyzing defense institution-building in crisis situations.

Abstract The aim of this study is to explore the foundations of the nation's rights (with an emphasis on freedom) within the intellectual system of Imam Khamenei. The research employs a rational method and a descriptive-analytical approach, and the data have been collected through a systematic study of his speeches and directives. The findings indicate that the foundations of the nation's rights in his thought can be explained at two levels: conceptual foundations, which address the definition and nature of the nation's rights and the theoretical framework necessary for their interpretation and implementation within the Constitution of the Islamic Republic of Iran. The affirmational foundations (taṣdīqī) are also examined in two categories—"remote" (dor) and "proximate" (nazdik): the remote foundations rest on components such as an ontology based on the continuity of divine guardianship (wilāyah), an epistemology that integrates religious rationality with social experience, a methodology including dynamic ijtihad, the Constitution as an executive framework, an anthropology based on free will, responsibility, and spirituality, and a sociology based on religious democracy. The proximate foundations are dedicated to the principles and practical factors that realize the nation's rights within the Islamic system.

Abstract The place and role of reason in the Quran plays a vital role in understanding Islam’s relationship with modernity and postmodernism. The reason for this is that in many accounts, modernity involves the spread of rationalism in all spheres of life, and the main concern of postmodernism is to deconstruct the assumptions and promises of instrumental reason. This has serious implications for the epistemological relationship between Islam and postmodernism, as well as the postmodern situation as it manifests itself in the socio-political sphere. The main question and focus of this research is the effects of postmodernism on the critical attitude of later Iranian thinkers. Relying on the explanatory method, it can be said that as far as the denial of all major narratives by postmodernists is concerned, the oneness of God and the legitimacy of His religion, His prophets, and His revelation are proclaimed. Therefore, apart from the Holy Quran and the authentic collections of the Prophet's (PBUH) hadiths, two sources whose truth and certainty are established and known without any doubt, a large part of the rest of the great body of Islamic literature based on human thought/interpretations can be subjected to the scrutiny and scrutiny of deconstruction and/or other textual analyses within a broader philosophical and biographical framework using anthropology, psychology, sociology, historicism, etc. e. The intellectual challenges posed by postmodernism in the form of colonialism, evolutionism, rationalism, empiricism, existentialism, agnosticism, individualism, secularism, capitalism, humanism, nihilism, deconstruction and the like can only be answered intellectually and philosophically.