Contemporary Research on the Islamic Revolution

The views and thoughts of Imam Khomeini indicated that his political thought is undoubtedly inspired by Shia faith and Fiqh (Islamic jurisprudence), i.e., the school of the Qur'an and Etrat. However, we should not ignore the impact of socio-political conditions and developments in society on their formation because using the teachings of the Qur'an and Etrat as well as Ijtihad, Shia jurisprudence can be flexible following various events and conditions of the community. The present study aimed to explain the reasons for the change and evolution of Imam Khomeini's views over time by comparing his views on the political system and the role of fuqahā (Islamic jurists) in the system building. To this aim, two important works of Imam have been studied, namely "Kashf al-Asrar," written in the early 1320s SH and "Velayat-e Faqih" introduced in the late 1340s SH. Based on the theoretical framework of Spragens’ crisis, the hypothesis of the study says that although Imam Khomeini has faced a similar crisis in each period, in his view, the severity of the crisis and, most importantly, the causes of the crisis are completely different and have led to different solutions. Consequently, Imam Khomeini considers the inefficiency of the rulers as the cause of the situation in Kashf al-Asrar, and the key is the supervision of fuqahā. But in Velayat-e-Faqih, the cause of the problem is recognized as the political system's inefficiency. The answer is to overthrow the existing system and establish an Islamic government based on Velayat-e Faqih

Background and Aim: An analytical look at the foreign policy of the Islamic Republic of Iran shows that its strategies and policies in the world system and the surrounding environment are methodical. In order to portray this issue, this study tries to methodize the policy of "enmity with the oppressor and support for the oppressed". Necessity and Question: The importance of this issue is that most of the mentioned strategy has not been studied in the form of theoretical and transtheoretical studies due to the label of being unscientific (Western attitude). Therefore, the concern is how the methods of recognizing the policy of "hostility to the oppressor and support for the oppressed" in the foreign policy of the Islamic Republic of Iran can be analyzed? Hypothesis and Method: The authors use the inductive method and analytical approach to introduce the innovative hypothesis that the four sources of religion, history, jurisprudence and futurism of Mahdavi, the policy of hostility to the oppressor and support for the oppressed. Findings: The structure of religion, through the methods of " Tawalla and Tabarra", Principle of "No way" and "jihad", the border between the oppressed and the oppressor in foreign policy. Due to its spiritual and material results, the source of history puts the methods of "believing in the culture of Ashura", "the spirit of self-sacrifice", "denying hegemony" and "maintaining independence" on supporting the oppressed and hostility to the oppressor on the foreign policy agenda.

The Islamic Republic of Iran and the Republic of Georgia underwent a revolutionary transformation in 1979 and 2003; However, there are fundamental differences between the two revolutions, including in ideology, the extent and scope of revolutionary developments, the nature of social forces and movements, the nature of the former and post-political regimes, and the direction of their new foreign policy. The country has been very influential in both domestic and foreign arenas. With this in mind, this article seeks to examine why the Iranian revolution became social in 1979 while the Georgian revolution in 2003 was limited to the political sphere. It seems that the Islamic Revolution of Iran in 1979, in response to the quasi-modernism of the Pahlavi period and inspired by cultural and identity components, led to the formation of a discourse called self-return, which realized such a possibility without changing political, social, economic and Culture was not possible. But the color revolution in Georgia, under the influence of components of historical memory resulting from the suppression of nationalist and independence-seeking tendencies, saw a change in the ruling political structure as sufficient to achieve this goal. Data and information of this research have been collected through documentary (library) method and have been analyzed using comparative analysis method. In order to examine the above question and hypothesis, this comparative study first takes a brief look at the background of the formation of the two revolutions and then examines their possible differences and similarities.

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."

One of the crucial issues in the Islamic Revolution of Iran is its impact on Islamic countries and movements. One of the countries that the Islamic Revolution has dramatically influenced is Lebanon. The Lebanese Hezbollah movement is one of the most successful Islamic movements. Today, Hezbollah in Lebanon plays a decisive role in the fate of that country, but also regional and global equations. The present study aimed to study the effects and thoughts of the cultural ideas of the Islamic Revolution of Iran and the teachings of Imam Khomeini on the Lebanese Hezbollah movement. The article's central question is, 'what is the cultural impact of the Islamic Revolution of Iran and the teachings of Imam Khomeini on Hezbollah in Lebanon?' The research hypothesis is that with the victory and expansion of the Islamic Revolution of Iran, Muslims, especially Lebanese Shias and the Hezbollah movement, were more influenced by the Islamic Revolution of Iran than other groups. The results indicated that with the victory of the Islamic Revolution of Iran, Islamic movements, based on the teachings of Imam Khomeini, took steps towards identity and independence. Political Islam came to the text from the margins. Iranian Islamic ideas inspired Islamic movements. The result is that among the Lebanese Shias, the Hezbollah movement was more influenced by the Islamic Revolution of Iran than any other group. They see Iran as a supporter and model of the rescue struggle.

The Islamic Revolutionary Movement is one of the most important and influential events of the contemporary period, which started a new process by challenging the existing order. The media today has created a new kind of power that has an intangible face with its own speed and complexity. Representing the power and influence of the media plays an important role in the perception and action of the audience. Radio, as a hot medium, has a special place in establishing direct and comprehensive communication with the general public, the functions and dysfunctions of which must be explained. This study seeks to answer the question of what role the radio media played in the process and spread of the Islamic Revolution; And the research hypothesis is based on this. Based on the findings of radio media research on the role of function, the capacity to create perceptions of lack of justice in society, the transmission of values ​​related to violence management, the flourishing of critical rationality and the teaching of right-wing aggression and the role of dysfunctional promotion of personal and ethnic prejudice Habit has institutionalized violence in the attitudes and behaviors of individuals in society and the transmission of anti-violence-related values ​​as a tool for the expansion and cohesion of revolutionary movements.

Iran and the United States have experienced hostile and tense relations since the occupation of the U.S. Embassy in 1358. During this time, the White House has not given up on any attempt to change the government in Tehran. The main question is ‘What is the tremendous strategy of the United States to counter the Islamic Republic of Iran in the Biden era?’ The central hypothesis is the U.S. has two new strategies confronting Iran: de-geopolitics abroad and de-legitimacy inside. The present study aimed to analyze these two strategies. The results indicated that according to the teachings of Smart War, the U.S. has two goals for these actions; first, a sinusoidal and erosional process aimed at deprivation and discrediting of the Iranian political system in internal and external levels (de-legitimacy and surrender). The depletion of Iran's strategic and geopolitical capacity in the region to remove power tools from it (weakening to surrender or change the regime).

One of Islam's jurisprudential and moral issues is the competence or inadequacy of using weapons of mass destruction, predominantly nuclear weapons in war or defense. The present study aimed to analyze this issue and incongruity of do not use weapons of mass destruction with necessities such as the need to maintain the Islamic system or urgency such as preventing harm when there is a suspicion of death and severe embarrassment for Muslims. The results indicated that the use of weapons of mass destruction, both conventional and unconventional, has a jurisprudential and moral prohibition under normal circumstances. There are various reasons for this prohibition: the interdiction of using poison, the ban on killing women, children, the elderly, the prohibition of using inhumane tactics, the aggression rule, the observance of animals and the environment, and the rule of sin. The use of unconventional and prohibited weapons of mass destruction, such as nuclear weapons, according to the term of international law, even in cases of necessity, has jurisprudential prohibition and moral incompetence. Evidence of use permit is distorted and inadmissible.

The Islamic Revolution and the Islamic Republic, which arose from the nature-oriented thought of Imam Khomeini (ra), was a unified and cohesive matter that you had to dismantle all the structures and apparatuses of government and thread them all with a rosary thread, but in the meantime, and with the inability to A deep understanding of this nature-based event, some systems, could not, align with that basis and take a new foundation; Among them is the Ministry of Foreign Affairs, which in the field of diplomacy and diplomacy, in the Oral History Project of the Twelfth Government, in some respects, was clearly acknowledged by those in charge of foreign policy. The main question of the present article was how to theorize in order to align foreign policy and its responsible institution with the Islamic Revolution in the second step of the Islamic Revolution? By descriptive and analytical study in the framework of the thinking of the leaders of the Islamic Revolution, it was concluded that any structural reflections in this regard should originate from the fountain of the idea of ​​nature based on human dignity and naturalistic foreign policy and be the basis for reviewing the Foreign Ministry. Foreign law-making civilization appropriate to the Islamic Revolution in the second step of the Islamic Revolution.

The concept of monotheistic (tawḥīdi) society is in fact a reflection of the economic and political dimensions derived from the cultural-epistemological dimensions derived from the social and objective interpretation of monotheism. This concept was a response to the lack of research on the social characteristics of Islamic monotheism, which was analyzed by contemporary Muslim thinkers in the context of the domination and military and intellectual invasion of foreign colonialism and the deviation of Islamic societies. Ayatollah Khamenei (1939) was one of these thinkers who had focused on this concept before the Islamic Revolution until now, and the purpose of this article is to address this concept in his mind. Therefore, the body of research is divided into three parts and with a library, documentary and analytical method, in the first part epistemological and theoretical indicators, in the second part to economic dimensions and in the third part to the political characteristics of the monotheistic society are discussed. In this regard, in the first part, concepts such as the high importance of monotheism in Islamic thought, monotheistic worldview and ontology are introduced. The second part deals with issues such as a monotheistic society without class differences, economic justice and the elimination of poverty. In the third part, Ayatollah Khamenei discusses issues such as the role of monotheism in human freedom, the role of monotheism in denying ungodly governments and proving Islamic rule and foreign policy in a monotheistic society.