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Objective: The issue of Imamate and community leadership is the most enduring intellectual topic among Muslims. Within this, the perspective of mysticism and the thought of mystics on Imamate and leadership has received less attention. This article, focusing on the school of Ibn Arabi and the works of Nurbakhsh, critically studies how the scope of guardianship was expanded from spiritual guardianship to political guardianship—a development that, in a manner, provided the intellectual foundation for the Safavid Shaykhs in establishing the Safavid dynasty. Method: The present study uses a combination of three methods, historical, comparative, and analytical, within the framework of the History of Thought. Based on the works of Nurbakhsh and through an intra-textual analysis of said works, this study examines and elucidates the various dimensions of this perspective on Imamate and community leadership, while also presenting its underlying reasons and contexts for critical evaluation. Findings: An examination of the lived history of mystics and their mystical viewpoints reveals three perspectives on the relationship between religious law and spiritual reality: A) Reality without Law, B) Reality within the framework of law, and C) Law within the framework of Reality. The rethinking of the concepts of independent legal reasoning and struggle by mystics such as Ibn Arabi, and its detailed representation in the thoughts and works of Nurbakhsh, gives rise to the third perspective. This perspective paved the manner for the expansion of the scope of Vilayah from inner guardianship to outer guardianship. In this sense, exoteric Ijtihād is elevated to "Revelatory Ijtihād " and becomes the axis for understanding religion. The position of the Imam, who simultaneously possesses the qualifications for both the lesser and greater jihad, becomes embodied in a single individual. Conclusion: Nurbakhsh divides the Imamate of the community into two categories: "Real Imamate" and "Relative Imamate." He considers a saint who possesses all the characteristics of Imamate as the holder of "Real Imamate." He regards other saints as Imams to the extent that they possess those attributes, calling their Imamate "Relative Imamate." According to this framework, many of the Shi'a Imams are categorized under relative Imamate, as they do not simultaneously possess all the characteristics described for the community's Imam in "Mystical Jurisprudence."

Oversight of political power is essential for good governance. This process, by comparing "What is" with "What should be," helps improve resource allocation and enhances the quality of public services. In the Islamic Republic of Iran, following the 1357 SH/1979 AD Revolution, the political system underwent a structural transformation in leadership accountability by establishing the institution of the Leader (alongside the three branches of government) and revoking the absolute immunity of the monarch. This article examines the concept, significance, and mechanisms of oversight over the Leader and related institutions in the Constitution of the Islamic Republic of Iran. Oversight of the Leader has two primary objectives: increasing efficiency and strengthening political legitimacy. The Leader, as defined in the Constitution, is the most important political authority, elected by the Assembly of Experts (who are themselves elected by the people), and holds extensive duties, including determining the general policies of the system and commanding the armed forces. The Leader is equal to all other citizens before the law and can be dismissed by the Assembly of Experts if they lose the necessary qualifications. This article analyzes three main theories of legitimacy in the Islamic Republic of Iran: the Theory of Appointment (divine legitimacy), the Theory of Election (popular legitimacy), and the Divine-Popular Theory (a combination of both). Each of these theories explains leadership oversight in a different way. This analysis shows that despite differences in theoretical foundations, all perspectives emphasize the necessity of oversight over the Leader and related institutions, paving the way for increased efficiency and the stability of the system.

Objective: Impartial scholars believe that pervasive corruption was a key characteristic of the Pahlavi regime. While extensive research has been conducted on this topic, it has not been thoroughly examined through the lens of the leaders of the Islamic Revolution. This article aims to address this gap by asking: ‘What is Imam Khamenei's definition of corruption, and how does he view its depth and breadth within the Pahlavi regime?’ To answer this question, a content analysis and documentary study approach were used. The research examined and compiled a collection of statements from the Leader of the Revolution. Method: The research method is qualitative of a historical type, and the analysis is documentary and qualitative. Data collection was conducted through library research and note-taking, and the explanation is provided with a sociological approach centered on religious values. Results: Within the framework of his thoughts and with the aid of historical documents, court insiders' memoirs and writings, and existing research, this study presents examples and evidence of the court's corruption in each area. Conclusions:  The findings indicate that, in Imam Khamenei's view, the Pahlavi regime was afflicted by corruption in its moral, financial, managerial, and political aspects, and that this corruption was widespread. The Shah himself was the core of this corruption, and the closer individuals were to this core, the more corrupt they were. The present study aims to analyze the role of religious values in the formation of popular protests during the premiership of Jamshid Amouzegar as a reflection of the nature of the Islamic Revolution. The central problem of the research is to explain the nature of the movement and the role of values in the events of Jamshid Amouzegar's premiership. The Shah's effort in bringing Amouzegar to power was to prevent the Islamic Revolution. In this study, the Islamic movement and its significant events are explained with a focus on values, and from this perspective, the present topic is worthy of research. Thus, the necessity of reviewing and analyzing Iran's political events in a revolutionary state is once again reinforced. This paper seeks to answer the question: ‘What role did Islamic values play in the events leading to the Islamic Revolution during the premiership of Jamshid Amouzegar?’ It appears that the nature of the protests following these events was oriented towards revolutionary values and the performance of religious duty. Imam Khomeini's educational approach, through the revival of religious rites, played a decisive role in the general mobilization against the Pahlavi regime. The research findings indicate that the Goethe Poetry Nights, the martyrdom of Mostafa Khomeini, the death of Dr. Shariati, the insulting article in the Ettela'at newspaper, the Cinema Rex fire, and the fortieth-day mourning ceremonies inspired by religious values and derived from the 40th of Sayyid al-Shuhada (Imam Hussein) were among the most important events that acted as carriers of religious values and had sociological impacts on the course of the revolution and the regime's collapse. Conclution:The results of the study of historical events during the prime ministership of Jamshid Amouzgar showed that the Islamic Revolution was a movement focused on values. The popular movement at the end of the Pahlavi regime was rooted in rational action focused on values, and collective behavior and social movements were formed on this basis; this led to the victory of the Islamic Revolution.

The purpose of this article is to introduce and examine revisionism in the great revolutions of the world. Based on this, with the method of comparative study and in the framework of Gidden's "Structuration" theory, we investigate the interaction of "agency" and "structure" which causes the formation of revisionism in these revolutions. The study of these revolutions shows that the current of revisionism is formed and strengthened when, first, the agency of the people decreases and the agency of those in power increases; Secondly, equality as a construction should be weakened and the construction of power-seeking should be emphasized. In the French Revolution, power-hungry politicians were active, and aristocracy as a common construct led to revisionism. In the Russian Revolution, when monopolism prevailed as the pattern of social communication, a new class took power and a revision of revolutionary ideals and methods took place. The Chinese revolution underwent revisionism when technocrats became agents and developmentism as construction prevailed. The article suggests that in order to reduce the scope of revisionism in revolutionary systems, it is necessary to maintain and strengthen the presence and influence of people in the political scene. In addition, various tools should be used to weaken the structure and pattern of power-seeking among revolutionary politicians.

In order to select competent managers, there must be indicators to evaluate managers with those criteria. Imam Khamenei interprets Jihadi management as a kind of spirit of struggle culture and conscious activism. The purpose of this research is to explain the characteristics of Jihadi management taken from the scholarly statements of the Supreme Leader (Madazaleh) and to present it to the country's management community in order to promote , applying and implementing their guidelines in the Islamic society. Now the question is, what are the characteristics of Jihadi management in the second step of the revolution with emphasis on the intellectual system of Imam Khamenei? By using the method of thematic analysis, the researcher conceptualized the data obtained from the statements of Imam Khamenei. Based on those concepts, primary themes and organizing themes were obtained. Finally, by combining and integrating the inclusive themes of five dimensions of faith and working for God, seriousness and tirelessness, insight in doing assigned tasks, haste combined with tact, antipathy with an emphasis on the thought of Imam Khamenei (Madazla) were extracted.

In the contemporary world, media do not merely play the role of reflecting events and realities, but havebecome active agents in reproducing and constructing social reality. This situation, explained in Jean Baudrillard's theory of the "hyperreality" or "era of acute reality," reflects a fundamental transformation in citizens' perceptual patterns and the profound impact of media representations on cultural, social, and political beliefs and attitudes. In Iran, these developments have posed significant challenges to the process of realizing and sustaining perspectives aligned with the ideals of the Islamic Revolution, including distortion of goals and slogans, unrealistic narrations, widespread dissemination of misinformation, selective representation of historical facts, the formation of media-driven movements, and the expansion of organized propaganda. This study, relying on Baudrillard's theoretical framework of hyperreality and employing semi-structured interviews, seeks to answer the fundamental question of what strategies the Islamic Republic of Iran must adopt to realize a desirable political outlook in the era of hyperreality. The research findings indicate that a deep understanding of the transformations in the new lifeworld, the design and application of universal symbols compatible with the logic of hyperreality, intelligent engagement with new cultural authorities, narrative power and priority in storytelling, attention to media balance and honesty, creating narrative coordination and synergy among media outlets, and institutionalizing behavioral and verbal integrity among officials are among the key requirements for achieving a desirable political outlook within the context of acute reality.