مطالب

  Every society has oriented itself towards a governing method concerning the socio-cultural conditions and with the inclusion of different historical-ideological periods and has accepted it as its governmental plan. Iranian society is not an exception to this general rule. Throughout different historical stages, such as the government of Safavid, the Constitution Movement, and despotic government periods, religious democracy sovereignty has emerged as the dominant model. This method of governance is based on ideological-religious values and bases and is the place of fusion of religion and politics. As such, in both theory and practice, it has to fulfill democratic and religious values. The electoral system is the backbone of any democratic system, and concerning the three dimensions of ethics, decrees and religious beliefs aimed to cultivate the aspects of ethics and election as two detrimental poles in both sizes of the religious democratic system. To this aim, first, will elaborate on the nature and necessity of electoral ethic and review the essential components of electoral ethic in Imam's thought, through reference to his statements. These standards will be considered from the perspective of verses and traditions. Finally, we will conclude and will respond to the questions, which have posted in this article.

The theory of diffusion is one of the standard methods on the explanation of the quality of dissemination of innovations, expansion of ideas and thoughts in the area of culture. The present research is an attempt to respond to this question: Is it possible to disseminate the Islamic Revolution values and ideals through the window of Abrahamic Hajj into the world of Islam? If yes, how will be the rate and form of this dissemination? The researcher could achieve the following results in a precise and academic method. In this study, Hajj has been noticed as the route, channel and an instrument to disseminate the Islamic Revolution values, so the route of dissemination is the main topic of the study and other cases have been noticed due to their close relationships with the route of dissemination. Though this route is facing serious practical obstacles, there are potentials for the diffusion of Islamic Revolution values which are the very capacities of Hajj in different dimensions and levels, the most important of which include: epistemological capacities, potential information capacities, capacities to deepen the collective integrity of the Muslims, political, economic as well as cultural capacities. Of course in the route of dissemination, there are basic obstacles and challenges including epistemological, political, economic, cultural, and religious obstacles, as well as psychological war.

Foundation and management of the newly established Islamic Republic of Iran system based on Imam Khomeini’s intellectual bases, including God-centeredness, obligation- centeredness attitudes, and association of religiosity and politics, gave rise to the formation of a specific model on the lofty religion of Islam by him. In Imam’s view, Islam does not ignore anything, and jurisprudence is the real and complete theory for the management of human and society from the cradle to the grave. On this basis, jurisprudence has useful and practical functions, which, due to its divine inspiration roots, holds power to detect the expedition and interest of the nation. In this way, in Imam’s practical stances during and after the formation of the Islamic government, the creation of political structures proportional to the Islamic commandments to supply the interests of the society is observed. In this writing, the experience of the managerial first decade in the establishment of the Islamic Republic of Iran period. It is possible to pose four indicators for Imam Khomeini’s political action including "giving shape to the political organization of the government," "compilation of the Constitution," "orientation and leadership of the holy defense" and "establishment of the Expediency Discernment Council" which shows the Islamic Republic Founder’s politics in the domestic arena.

In the present study, the dignity of science and technology in modern civilizations is evaluated as the vital status of the ontological and of "Being" and "Not-Being" type, while emphasizing that the problem description in religious models of new civilization cannot be reduced to the acquisition of modern and strategic science and technologies; Accordingly, this article, while reviewing and critically interpreting Modern Science, in its philosophical and final evaluation of the perspective of science and technology in alternative civilization, emphasizes that the question is the question of "one distinctive awareness infrastructure for thinking," and "redefinition and quality of confrontation with science and technology." While has presented a different configuration of these relations and civilization-making structures that make a difference the way of facing the world and science. Regarding the experiments and the existing capacities after the Islamic Revolution, the transformation of a modern civilization formed how and around what very different and distinct theoretical organization or concept. As a conclusion, while trying to explain the religion of religious society, it emphasizes that science and technology are "Detrimental," "Direction-Finder," and "Renewable" phenomena. Therefore, the religion-based culture and order as the point of consensus and unity of all religions and spiritualists, start their identity limits vis-à-vis science and technology by distancing from the materialistic configurations and technical thought, without negating the science and technology.