Islamic Revolution Research

Abstract Society needs a leader.Of course, people do not accept the decisions and ideas of leaders and protest. Now the question is, are there limits for people's protests that they should not go beyond or not? Do people have the right to protest against all people and everything in all times and places?!or are there rules and standards that they should not pass over?!
The purpose of writing this article is to "state the criteria for distinguishing between protest and disturbance in the Islamic government from the perspective of the Qur'an and hadiths".We have come to the conclusion that from the point of view of Quran and Hadith, the criteria for distinguishing between protest and disturbance is to pay attention to four criteria.
1- The protest should be done with the aim of reform and the result should not be the weakening of Islam and the Islamic government.
2- In terms of form and expression of protests, it should be peaceful and without weapons
3- In terms of the words that are said or written, protests should be done with respect for religion, individuals and society.
4- In terms of the protestors and the people present in the demonstration, they cannot be followed until they have not taken any practical action.
Also, there is no difference between religion, Muslim and non-believers of Iranian citizens in this regard.

Abstract The Law on "Family Protection through the Promotion of the Culture of Chastity and Hijab," representing a milestone in the legislative history of the past four decades, has been enacted with a comprehensive and multidimensional approach, fundamentally innovating by prioritizing persuasive and cultural measures over penal actions. Acknowledging social and cultural complexities, this law departs from the former one-dimensional and reductionist perspective. Through this intelligent approach, it employs a combination of cultural, educational, economic, social, and ultimately, penal instruments to institutionalize Islamic values. Its prominent dimensions include focusing on educational and training institutions, producing engaging content, supporting the production of Islamic attire, emphasizing family-oriented urban design, and, as a final stage, adopting security-judicial measures to counter organized threats. However, its efficacy hinges upon fulfilling essential conditions, including maintaining this prioritization in implementation, developing transparent evaluation indicators, optimal resource allocation, and respecting citizens' rights. The ultimate success of this law will depend not merely on reducing superficial violations but on increasing social satisfaction, strengthening cultural capital, and voluntarily institutionalizing Islamic values within the Iranian-Islamic lifestyle.

Abstract During the early Pahlavi period, punitive control extended over the spirit and psyche of Iranian society. The most significant feature of this punitive dominance was the emergence of a society based on surveillance, emphasis on detention, hierarchical observation, scrutiny, and normalization. This intellectual system not only involved the physical torment of the body but also the torment of the spirit and mind. Based on this premise, the research question of this paper is: How and through what mechanisms did the path to the subjugation of Iranian society through institutions become smoothed? In response to this research question, the following hypothesis is proposed: Reza Shah, through institutionalization, exerted all his efforts to structure the political existence of Iranians and, more than any other monarch, deciphered the secrets of bodies. Initially, he used the body as an army against rebellious bodies and then confined political bodies. Michel Foucault, the renowned French thinker, has highlighted the importance of such research through his extensive studies on disciplinary technologies. According to him, in a prison-like society, through these relations, the ruling power's apparatus and its supervisory and punitive tools, which were employed against society, were developed. This transformation turned Iranian subjects—who enjoyed relative freedom of action in the pre-modern era—into tame, obedient, and visible objects. The method used in this research is genealogy, and the data were collected through library and archival studies and analyzed within the framework of Foucault's genealogical theory of punishment and technologies of power.

Abstract The right side of history is a horizon that promises hope in the future of humanity, in which people, regardless of religion and nationality, regardless of nationality and borders, are placed in it only on the basis of humanity and justice, and as if this trans-temporal and trans-spatial unity is destined to reach the horizon. Liberation from the darkness of those who stood on the wrong side of history, and the emergence of a savior. In this regard, understanding the components of being on the right side of history helps justice seekers and rights seekers to define their boundaries with the opposite front, so that they do not fall into error and slip. For this purpose, this article tries to take a step towards clarifying the historical boundaries of the two fronts of right and wrong by explaining the components of these two approaches based on the Supreme Leader's letter to the American youth. In line with the above goal, qualitative content analysis method has been used in an inductive way. The results of the research were analyzed and categorized based on the analysis of the text sentences in three categories of attributes, symbols and approaches in the two parts of the right and wrong side of history in the leadership letter. According to the above letter, conscience is the most meaningful attribute, resistance front is the most used symbol, and defense is the most used approach on the right side of history. Cruelty is the most used adjective, Zionism is the most used symbol, and terror is the most used approach on the wrong side of history.

Abstract قانون اساسی بهترین و گویاترین سند برای شناسایی هر نظام سیاسی و دربردارنده اهداف، آرمان ها، اصول و ارزش های حاکم برآن است که راهنمای خوبی برای آشنایی با ساختار سیاسی-حقوقی کشور به حساب می آید. از آنجایی که درک روند پیدایش و نحوه ی رشد و تکامل محتوای آن از اهمیّت بالایی برخوردار است، این نوشتار با رویکرد توصیفی – تحلیلی، ابتدا به سیر تدوین و مقدّمات قانون اساسی در کشور پرداخته؛ و به خلاف تصور برخی از افراد جامعه که فکر می کنند تولّد قانون اساسی همزمان با روزهای نخست انقلاب اسلامی بوده، بیش از یک قرن است که کشور دارای قانون اساسی است؛ و درنهایت با بیان پیشینه تاریخی و سیر تحوّل قانون اساسی و مقایسه آن با تدوین اولیّه (در مشروطه 1285ش) به تکامل این قانون پرداخته است. غرض اصلی مقاله این است که بیان کند قانون اساسی جمهوری اسلامی ایران تکامل یافته ی قانون اساسی مشروطه است و البته با بیان تفاوتها و شباهتهای موجود درهردو قانون؛ که با روش مقایسه ای در چهار بخش تدوین و نگارش یافته است و به بررسی پرسش هایی از قبیل: سیر تدوین این قانون چگونه بوده؟ پیشینه قانون اساسی از کجا آمده؟ اصول آن از چه رشد و تکاملی برخوردار می باشد؟ و در نهایت چه تغییراتی در آن صورت گرفته است؟ و... همت گمارده و در چهار بخش: مقدّمات، ساختار، بعد رقتاری و مبانی فکری ارائه بحث نموده است که به نوبه ی خود دارای امتیازاتی از قبیل: الف- بیان مقدّمات و سیر تاریخی تدوین قانون از مشروطه تا کنون. ب - اثبات این فرضیه: "قانون اساسی جمهوری اسلامی تکامل یافته ی قانون اساسی مشروطه است، نه مغایر با آن. ج - بیان نقاط مشترک و افتراق بین دو قانون اساسی جمهوری اسلامی و مشروطه و ... است که در مقالات یا مطالب دیگر یافت نمی شود.

Abstract The present study aims to explain the position of plasma technology as one of the scientific and technological drivers in line with the realization of the ideals of the Islamic Revolution and the standards of international law. This study is based on the principle that achieving technological independence and reducing dependence on arrogant countries is one of the fundamental pillars of the Islamic Republic of Iran system, and plasma technology is considered a key tool for realizing this independence due to its extensive applications in the fields of energy, environment, medicine, and industry. The main goal of this study is to analyze how the development of plasma technology can lead to the realization of social justice and public welfare (as the ideals of the revolution) and at the same time, how these advances can be aligned with Iran's international commitments in areas such as environmental protection and sustainable development. The main question of the study, which is written in a descriptive-analytical manner, is how plasma technology can be a link between technological independence based on the ideals of the Islamic Revolution and compliance with the standards of international law? The research findings show that the application of plasma technology in the purification of pollutants and the production of clean energy is not only in line with the ideal of "the system serving the people" and improving the quality of life, but also explicitly complies with international environmental conventions and the United Nations Sustainable Development Goals. Also, the localization of plasma-based medical equipment facilitates the realization of the fundamental right to health for the disadvantaged, which is in line with the justice-seeking approach of the Islamic Revolution and the norms of international law in the field of health rights.