Contemporary Research on the Islamic Revolution

The present study, employing a library-based data collection and adopting a descriptive-analytical research method, examined the perfectionist approach of the Constitution of the Islamic Republic of Iran, approved in 1979, to the pure life of the citizen. In this regard, the first part of the article analyzed the concepts of perfectionism and neutrality of the state and evaluated the justifications for each of them. In the second part, the preamble and text of the Constitution will be subjected to a legal scrutiny. The findings of the article confirm that the Constitution of the Islamic Republic of Iran has taken steps to respond to the historical demands of the Iranian nation, Islamization of the society, exaltation of moral virtues, and revival of traditions and religious education of the citizen. This fundamental document does not accept the neutrality of the state towards the conception of the good and in a perfectionist approach, while acknowledging the key responsibility of the state in exalting moral virtues and fighting against all manifestations of corruption, has identified such idealist concepts and institutions as “Amr be Maruf” (command to do good) and “Nahy az Monkar” (command to avoid evil) and “Velayat-e Faqih” (guardianship of the Islamic jurist).

favorable with the Western-oriented attitude and the History of Iran Cambridge is a prominent example. The authors of the 7th volume of the Cambridge History of Iran briefly were reviewed the political and economic transitions of Iran during the Qajar and Pahlavi periods, without scientific and analytical explanation, and they passed by it descriptively.The important point was disregard their of British colonial policy in the political and economic transitions and foreign relations of Iran during the Qajar period and the Pahlavi dynasty.

Due to the special features of Instagram and Telegram and the newness of this phenomenon, many people in the society have not gained the opportunity or ability to know this space in detail and their lack of proper familiarity with this space, influence in the political, social, and economic fields. , has followed culture and security for them. Therefore, in this research, the relationship between the use of Instagram and Telegram with the security and social trust of users has been investigated. The method of this research is descriptive correlation type. The statistical population of the research included 16-19-year-old users in the 12th district of Tehran, and the statistical sample size was determined to be 380 people based on Cochran's formula. The survey data collection method and the data measurement tool was a researcher-made questionnaire. The findings of the research showed that the amount and history of using Instagram and Telegram is effective on security and social trust. Meanwhile, the correlation of social and cultural content on security and social trust is positive and significant, and the correlation between economic and security content with security and social trust is negative and significant. The relationship between the political content of Instagram and Telegram with trust and social security is not significant. Finally, virtual media has had an impact on the security and social trust of Tehran users.

The distinction between "Religion" and "Religiosity culture and religious beliefs in the sensory and phenomenological perspective" has sociological significance and demonstrates a distinct pattern of sociology. The present study in the first section with critically approaches to the "Sociology of Religion" explains the inadequacy of its conceptual and perceptual organization in explaining sociological relationships of religion, with an emphasis on the inherently reductionist and methodological nature of this prevalent discipline. To this aim, the author explains that a "Correct understanding of religion - especially Islam - can be considered as a foundation that influences the existing understanding of sociology of religion" and examines the relationship between religion and society from a distinct perspective compared to the prevailing literature worldwide, highlighting the distinction of this approach compared to the intradisciplinary literature, which mainly involves an essentialist and fixed perception of religion and religious society in the dominant intellectual-religious traditions in the Islamic world. The author argues in this field with an "Ijtihadi" and "Intra-religious" approach about the combined and creative role of "Social Traditions of God" with "Faith and distinctive characteristics of Islamic spirituality" in constructing a new identity for society. By referring to the idea that "When people take steps towards God and the kingdomin a planned manner, they become closer to each other and a global community takes shape," it reaches a new level of religious and Islamic society. In fact, forming the institutions with common and distinct featuressuch as mosques, pilgrimage, and recently the Arbaeen of Imam Hussein (AS) in relation to the historical and glorious experience of the Islamic community in Medina shows that the Islamic society is a society established on justice and fairness, which follows its principles by creating sensitivity towards "Perceptive and Cognitive" levels, "Moral and Inclination" values, and "Behavioral and Action" aspects, within the framework of "Faith and Righteous Deeds."

Since the Islamic Republic victory, the leaders of the revolution have consistently emphasized that the revolution's Islamic nature has sparked significant transformations in the regional and international order. Grounded in religious beliefs and values, the Islamic revolution has drawn upon Iran's rich cultural, political, and social background, making it a fertile and productive force for change. The first step towards change was the internal political and social transformation of Iran, culminating in the establishment of the Islamic Republic under the banner of "Revolution in the Name of God." This revolution led to transformations in all material and spiritual dimensions of the existing international system. The Islamic Revolution has invalidated materialistic and atheistic theories that explain and interpret revolutions. It has presented a new interpretation and thought based on unity and spirituality and recognized human dignity and social justice globally. The revolution has demonstrated the possibility of forming a community based on justice and spirituality, revived hope in the Islamic and Arab world regarding the defeat of imperialism and Zionism, empowered the front of truth against the front of falsehood, changed the political map of the world, awakened the Islamic nation, changed the balance of power in the Middle East and the world, and presented a model for liberation movements worldwide. These outcomes have had a significant impact on the material and spiritual structures of the international system. The present study, with a descriptive and analytical method and based on the guidance and intellectual framework of the esteemed Leader, will attempt to describe and explain their perspective of the necessity and feasibility assessment of transformation in the new global order

The uprising of 1920 in Iraq is the most important historical, political and social event of current Iraq in entering the new era. Some of the analyzes under the concept of secularism have introduced this uprising as a national and secular uprising. Another part of the analysis has presented a religious and Islamic analysis of this uprising using the concept of political Islam. In this article, an attempt has been made to show the ineffectiveness of these discourses in analyzing and understanding events such as the 1920 Iraqi uprising by contextualizing the concepts of nationalism, secularism, political Islam and related concepts. From this point of view, the image presented in the form of these analyzes of the 1920 Iraqi uprising is therefore neither secular nor under the concept of political Islam that can be understood, interpreted and analyzed. Even as some are trying to include it under the incompatible concept of Islamic nationalism, they have also suffered a kind of confusion in understanding it. This uprising shows the ineffectiveness of these concepts in understanding the socio-political phenomena of the Islamic world. In this regard, an attempt has been made to show the importance of the 1920 Iraqi uprising in the foundation and deconstruction of the dominant concepts and paradigms in the political field. Also, the power and potential of this uprising in creating new models of politics and governance in the geographical border between concepts and dualities such as secularism and theocracy will be highlighted