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The concept of “global justice” is a core concept in Imam Khomeini’s thought which substantially contribute to a profound understanding of his ideas. However, understanding other thinkers’ point of view on this regard, besides that of Imam Khomeini, may result in a more comprehensive understanding of this concept. Among all the various international relations schools of thought, the most emphasis on the concept of global justice has been held by Critical thinkers. Most specifically, Neo-Gramscian theoreticians such as Robert Cox, Stephen Gill, and Mark Rupert deserve more attention, of them, it is crystal clear that, Cox’s views are the most important. Cox has come up with considerable ideas on global justice and challenged the injustice nature of the current global order by proposing power, ideas and institution as three critical components contributing to consolidation of hegemony. The very same challenge is the common approach in Imam Khomeini’s thought and Neo-Gramscian theory. Despite fundamental metatheoretical differences, there is no conflicting matter in terms of an existing challenge. Considering the importance of addressing this challenge, the current article aims to review the approximation of Imam Khomeini’s political thought and that of Neo-Gramscian theoreticians with regard to the concept of global justice. To do so, discussing Imam Khomeini’s and Neo-Gramscian theoreticians’ point of view on international relations, in general, and global justice, in particular, a comparative method is employed to assess the two point of views.

The present study focuses on realising the desired Islamic state to achieve "the Islamic Goals and Modern Islamic Civilization" based on the geometry and intelligent system of Ayatollah Khamenei. His innovative system includes five stages: 1) The realisation of the principle of "the Islamic Revolution," 2) The completion of "the Islamic System," 3) The culmination of "the Desired Islamic State," 4) The emergence of "the Islamic Country," and finally, 5) The formation of "a Modern Islamic Civilization." It is because an Islamic state makes an Islamic country that seeks to achieve the total goals of the Islamic Revolution, as Ayatollah Khamenei acknowledges. Forming a condition appropriate to the Islamic Revolution requires individuals and elements with solid beliefs who have the necessary qualities and characteristics and play a prominent role in realising the desired Islamic state. Ayatollah Khamenei’s interpretation is "the Specifics" or "the Specific Righteous State Builders." In this research, they are the specific righteous state builders. In his thought, tasks must be realised and achieved logically by identifying the specific righteous state builders. In the research model of Imam Khomeini's transcendent education, human grows through the strengthening of reason among the existential powers and in terms of epistemology, through the strengthening of morality and jurisprudence. Thus, he can reach perfection and receive comprehensive Islamic education, as desired by Imam Khomeini. In the research hypothesis, the formation of the specific righteous state builders has been considered the solution to the shape of a desired Islamic state based on the Leader of the Revolution's view and following Imam Khomeini's transcendent education. To this aim, the present study has explored the characteristics of the specific righteous state builders based on the opinion of the wise Leader of the Revolution by examining the basis of Imam Khomeini's transcendent education. The result indicated that: "As Imam Khomeini stated, perfect humans have appropriate training in different existential layers of intellect, heart and appearance". Accordingly, the "Educational Dimensions" of Ayatollah Khamenei’s "Specific Righteous State Builders" can be categorised into three dimensions of "Religious Education," "Ethical Education," and "Behavioral Education."

The purpose of this study is to identify the roots of cultural policy making in the IRI. Having a historical approach this article has used a thematic content analysis with a “content coding technique” to review the works of three Islamic revolutionary scholars whose views have been frequent reference to many cultural policy makers before and after the revolution. In this regard there have been “thirty headlines” identified as policy making headings which are divided into: ten headlines from Ali Shariati’s book called “Returns”, eight headlines from "The Future of the Islamic Revolution" a book by Morteza Motahari, and twelve headlines from a series of Seyyed Ahmad Fardid’s lectures, titled as "Hereafter Conquest and Meetings of Farahi". According to the results of this research, the sharing feature of these three views, albeit from different origins of ideas, is the two following lines "Confrontation with Being Westernized" and "the Priority of Reform, and the Development of Thought and Culture". Another result of this research indicates the influence of the document "Principles of cultural policy of the country" through the views of these scholars. At the end of this article, it is claimed that the Islamic Republic of Iran's cultural policies, both elective and compound, are rooted in the cultural theorists of the revolution, and it cannot be accepted that the Islamic Republic of Iran, in its forty-year lifetime, departed from the first designed cultural principles. It is a form of early thought that has been recognized and formed as normal

Imam Khomeini's reformative movement in the twentieth century with the support of the Iranian awakening is considered the most significant religious revolution of its time. In the face of this spiritual revolution, formed a theological movement in the Latin American region. The struggle against public oppression in Latin American society, social and economic injustice, the exploitation and colonisation of nations by international imperialism were the essential aim of the Latin American Revolutionary Church for its movement. But it failed to implement the goals of its action in establishing social justice and eradicating poverty and oppression in society. The present study primary question is ‘What are the commonalities and differences between the Latin American Revolutionary Church and the social theology of the Imam Khomeini movement in the social function of religion?’ The hypothesis is the most critical goal of Imam Khomeini's movement is to bring man to true happiness, and the only strategy to achieve it is creating justice in a monotheistic society. Despite aligning with its ultimate goals and operational plans, the Latin American Revolutionary Priests Movement has failed to produce the grounds for a human awakening in the Latin American region due to its disbelief in the expansion of justice in the context of monotheistic society and its school subscription with Marxism and Nationalist parties. Belief in the two components of religious democracy and Vilayat-e Faqih formed a vital strategy called the Islamic Republic for Iranian people that the followers of the Revolutionary Church can fill their vacancy through this strategy. The present study, with a descriptive-analytical method and based on library resources, has been done.