امام خمینی

The issue of training the disciples occupies a major chunk of the theory of Islamic education. The goal of universities should be to create and develop scientific thinking approach among students and prepare them to solve life problems. In the necessity and importance of this research, it should be said that studying and examining the theoretical principles of training the disciples will be effective in enlightening the teacher's thoughts and creating his scientific thought and logic. Other studies conducted on the topic of training the disciples have been done by focusing only on one or two dimensions of the total dimensions identified in this research. This research has been conducted through inductive qualitative content analysis method, and its statistical population includes the works of Iranian religious thinkers of the last fifty years, in the Persian language, in the field of education. The findings of this research have led to the development of a framework for raising the disciples by faculty members of the academia. Paying attention to the issue of raising the disciples by university faculty members, who play the greatest role in improving the quality of education, research and social services, and assigning an effective current of teaching and learning and educating the students within the framework of raising the disciples in all dimensions, is necessary in higher education programs.

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Communication is the solution to many of the problems in the new society, and it is only through communication that the fragile bond between the social components in the mass society is maintained. Human communication is not only influenced by social forces and cultural context, but also the quality of communication and communication systems play a significant role in shaping the cultural and social structure of societies. While the cultural and social context is affected by the quality of communication and the changes in the communication system lead to dynamics and even cultural and social transformation, it also has a major impact on the structuring and organization of communication. Just as modernity and modern culture, with their specific structural order and technologies, have brought about a particular system and organization in the field of communication, with its various levels and dimensions, in Iranian society and the context of Iranian-Islamic culture, there are also institutions and domains that possess different capacities and functions in organizing and shaping human communication. The mosque can be considered as one of the central institutions and domains in the Iranian-Islamic cultural tradition, shaped not only by a theocentric communicative system (Imam and Ummah), but also possessing significant potential in organizing, nurturing, and guiding human communication at various levels, and consequently, in shaping social order. As one of the pivotal centers of communication in the Iranian-Islamic tradition, the mosque has played diverse roles in organizing and expanding communication, exhibiting different forms throughout history according to political and social conditions. In the contemporary century, the most prominent manifestation of the communicative capacities of the mosque can be observed in relation to the Islamic Revolution of Iran that seeks to establish a new social order with a religious approach.

Based on this, and considering the role of the mosque in the social change and social order throughout the history of Muslims, particularly in contemporary Iran, the present research seeks to understand the capacities, dimensions, and levels of human interactions within the mosque from the perspective of the social thought of contemporary Muslim thinkers. These thinkers, who themselves emerged from the mosque as a base, played a decisive role in the mosque-centered leadership of social change and social revolution, especially the Islamic Revolution of Iran and its continuation. Specifically, the ideas and opinion of Imam Khomeini, Ayatollah Khamenei, and Morteza Motahari are studied and analyzed in this research—intellectual and political figures who, more than others, paid attention to the issue of the mosque, its social and communicative dimensions, and reflected this importance in their written works and speeches at different times. The central question of the study is: "What are the capacities and levels of human communication of the mosque from the perspective of Imam Khomeini, Ayatollah Khamenei, and Motahari, and how does this communicative framework shape the social order?"

The study of the ideas and opinion of the selected thinkers was conducted using the method of thematic analysis. This was done by selecting key excerpts from their speeches and writings, and then analyzing them based on the thematic analysis model of Wolcott at three levels: description, analysis, and interpretation.

The organization, arrangement and categorization of the opinions and ideas of these thinkers led to the achievement of 11 central themes in continuous relation with each other, which are: “The blending (or The Interconnection) of The Individual and Social monotheism”, “ The Mosque as a Center for contemplation and Reflection”,“The Intellectual and Communicative Capacity of the Imam of Congregational Prayer”,“Rhetoric, Sermons and Enlightenment in the Mosque”,“The Imam's close and intimate relationship with the people and attention to their well-being”,“The capacity of public communication of the mosque with different groups and strata”, “Dialogue and Exchange of Ideas within Intellectual and Epistemological Circles”, “Center for social gathering and political communication”, “The Mosque as the Core and Stronghold of Resistance and Popular Mobilization”, “The Mosque as a Foundation for the Efficiency and Organization of Various Social Institutions” and “The Media Role of the Mosque Building as a Symbol and Axis of the Islamic Society”. These themes encompass various levels of human communication: the relationship with God, Intrapersonal communication (reflection and contemplation), interpersonal communication (the close relationship between the Imam of Congregational Prayer and the people), group communication (intellectual and epistemological circles), and public communication (Rhetoric and enlightenment), all centered around the concept of monotheism (the oneness of God). The interrelations among these levels illustrate the interconnected and, at times, overlapping nature of the themes, which are deeply influenced by the unique, multi-dimensional communicative essence of the mosque. This essence makes any separation between the different levels of communication challenging. All these forms of communication have monotheism (Tawhid) as their starting and end point. Based on the outlined communication network, the blending of individual and social Tawhid in the mosque can be considered as the central theme, fostering the coherence and interconnectedness of all these themes. Despite the diversity in the levels and dimensions of communication in the mosque, monotheism (Tawhid) serves as the link that unites, aligns, and enhances them.

Communication in the mosque is formed from self-improvement and monotheistic community around the relationship with God and extends to the order of social institutions. The result is a social order—an order whose core is monotheism and servitude to God, manifested in the effectiveness of various organizations and the realization of security, order, and social justice in all aspects. Organizational communications arising from the mosque essentially replace instrumental and material rationality with monotheistic rationality. "In this context, the imam of the mosque is at the center of the mosque's communications. The role of him becomes significant in the communication dynamics of the mosque, in relation to monotheism and the relation with God as a unifying existence; This is why thinkers in the field have emphasized the scientific and communicative capacity of the Imam of Congregational Prayer, as he must be actively engaged in all forms of interpersonal, group, public, and even external communications between the mosque and different social groups. He should serve as a guide, leader, and facilitator for people in their pursuit of divine knowledge and its extension to different social arenas. This, in a sense, reflects the model of the Imam and the Ummah in Shia culture, which is also reflected in the structure and tradition of mosques.

This research aims to examine and compare the basics of the right to self-determination from the perspectives of two prominent thinkers, Immanuel Kant and Imam Khomeini. The main objective of this study is to investigate the relationship between the philosophical and political thoughts of these two scholars regarding the right to self-determination and to analyze the similarities and differences in their intellectual basics. The research method is descriptive-analytical and based on a comparative approach, and the research data was collected through library resources. The research findings indicate that the right to self-determination in Kant's thought emphasizes it as a fundamental human right based on absolute will, individual freedom within the framework of moral duty, and legal principles. In contrast, Imam Khomeini, with a theological approach and utilizing Islamic jurisprudence, interprets this right within the context of divine will. In Imam Khomeini's philosophy, human will be defined in harmony with divine will, and the divine dimension of duty plays a crucial role in realizing this right. The results of this research show that although both thinkers acknowledge the right to self-determination as a fundamental human right, the difference in their philosophical basics, particularly Kant's emphasis on individual freedom and Imam Khomeini's emphasis on divine will, has created two different approaches to interpreting this right.

One of the important innovations of the Islamic Penal Code approved in 2013 is about the sentence based on ambiguous knowledge resulting from the confession of the accused. In this context, in Article 235 of the Islamic Penal Code approved in 1370, in line with the view of Imam Khomeini, the choice of the guardian of the slain was accepted to acknowledge each of the confessions, which was retribution or blood money depending on the case. Despite this, the opinion of the lawmaker in the note of Article 477 of the Islamic Penal Code approved in 2013 is that the guardian in referring to each of the confessors can only choose to receive the full blood money and retribution is cancelled. The question that is raised is: What is the most important reason for presenting a new opinion by the lawmaker? This research was conducted through descriptive-analytical method and its data was collected from reliable sources, including laws, books, journals and other relevant sources. Attempts have been made in this research to analyze the viewpoints of jurisprudents as well as the viewpoint of Imam Khomeini and its foundations. According to the findings of the study, Imam Khomeini's viewpoint is in harmony with the famous opinion of jurisprudents, and the result is that the reason for the lawmaker's decline is based on paying attention to Ayatollah Khamenei’s decree (fatwa) in the process of canonical supervision over the Islamic Penal Bill, and his fatwa has been given priority over other viewpoints.

The West in its new era and from around the 17th century, with huge social, political and philosophical developments and by passing the holy reading of existence and by emphasizing the centrality of man disconnected from revelation and giving authenticity to the knowing subject, has seriously challenged any kind of metaphysical interpretation of the world . Along with that, the religious reform movement from around the 16th century and the introduction of empirical science into human life and its replacement with revelation and reason, brought the transcendent issue more to the fore. This process created a new human being, which is called the modern subject here. This new identity gradually entered the Islamic world and created unprecedented questions. On the opposite point and before the emergence of the modern subject, the historical decline had taken over the Islamic world and made the answer to these questions of civilization doubly difficult. In the meantime, Imam Khomeini's idea of ​​civilization emerged in the continuation of the Islamic reform movements and in the form of the Islamic movement of the Iranian people. This article is trying to answer the question whether this idea can, while explaining the possibility of the return of monotheistic thought to human life, make his life meaningful in this era and without the need for reaction, that too in a social context, a new historical possibility for To create a civilization different from the western civilization? The findings of this research show that the answer is positive, and the intellectual support of Imam Khomeini's movement, based on specific components, explains a different person from the modern subject and provides the possibility of Islamic civilization. The current research is a fundamental and analytical one that analyzed the content with a rational and descriptive method and a library method.

Various evidences in Islamic law attest to the necessity of intention in aiding and abetting a criminal act considering it as an essential element in committing a crime without which it will be difficult to attribute criminal liability to a person and entitle punishment accordingly. This necessity in realization of abetting a criminal act is a source of disagreement among jurisprudents with Imam Khomeini being one of its opponents.  Whereas vastness of executive works in some actions requires involvement of some other factors for realization of perpetrator’s intension, it is necessary to delve into the issue. This is because the abettor under the influence of the perpetrator’s deceit, or to avert threat, or with an intention of doing good may take action to be accused of committing crime in spite of the absence of an intention but due to entitlement as abetting a criminal act. Findings of this paper, developed through a descriptive-analytical method and library documentation, indicate that the rule on existence of an intention for committing a crime is preferable. A review of Imam Khomeini’s Viewpoints, despite sufficiency of evidence and emphasis on the role of common law in determining complicity in crime, shows his tendency to accept such preference. Therefore, in some cases where intention is absent, the title of complicity in crime and entitlement of punishment may be removed.

Imam Khomeini’s ethical theory is an innate nature -centered thought based on which ethics, i.e. ethical insights and tendencies become instances of rules and requisites for an innate desire to love good and perfection and to manifest a hatred of evil and imperfection. Due to their innate disposition, they are self-evidence, indisputability and immutability. Therefore, in innate natural theory of ethics, all general principles and specific ethical rules are clarified and justified based on innate nature.  Hence, the fundamental and ultimate principle in this theory is the principle of compatibility with innate nature that is the prerequisite for ethical account of the ethical rules. However, the use of this principle primarily requires presentation of its clear formulation with conceptual restrictions and requisites to be considered as a basis for deducing ethical rules as general criterion of ethics. In this paper, we have tried to provide a formulation of this principle with conceptual restrictions of this principle through conceptual analysis method. Based on this analysis, it is shown how acting upon a duty we believe in as an ethical act is one of the requisites of compatibility with innate nature. Also, as a general rule of ethics, this principle obliges us to act upon what we believe to be a public ethical duty.

The sale of dogs is one of the long-lasting arguments in jurisprudents’ books. Since arguments center round narratives apparently authorizing dog sale for “hunting” purposes, renowned early jurisprudents argue that the sale of non-hunting dogs is not permissible. Some others, like Sheikh Mofid, have confined the sale of hunting dogs to Saluki breed. On the contrary, delving into narratives and evidences, later jurisprudents conclude that the word “hunting” attributes to all dog breeds with intended legitimate use. One of the jurisprudential initiatives of Imam Khomeini concerns the hunting dogs. Scrutinizing narratives and opinions, he argues that all dogs with intended legitimate use may be included in “hunting breeds” and the validity of dog sale depends upon hunting purpose. This research study reviews opinions of early jurisprudents and analyzes Imam Khomeini’s Viewpoints in detail, as well as evidences supporting his opinion and concludes that the pivotal theme of the narratives concerns the “training of dogs”; therefore, the sale of any dog trained for intended legitimate use is permissible and “hunting” in an instance of such training.

Given the pivotal significance of Imam Khomeini’s thoughts in the development of post-Revolution political order and his multifaceted scientific personality, in this research study we intend to review his mystical, ethical and philosophical works to find an appropriate answer to the following main question: What are the mystical, ethical and philosophical fundamentals in Imam Khomeini’s intellectual system? The findings of this paper obtained through Skinner's Methodology of Intentional Hermeneutics indicate that in his analysis of epistemology, Imam Khomeini considers it as a graded phenomenon. Since mankind’s scope of epistemology is restricted to natural science, he believes in the necessity of religion and the need for sending messengers. As a result of this attitude, he believes in a wide spectrum of sources for cognition such as rational sources, sacred text and intuitional sources. In terms of ontology, Imam Khomeini follows Mulla Sadra’s transcendental philosophy and a graded order in the universe. He considers all creatures as manifestations of God created in His name and based on Divine fitra (nature). As in terms of anthropology, Imam Khomeini addresses human being in his highest ever stage, i.e. most perfect creature, vicegerent of God on earth, and manifestation of a perfect human. Introducing a double-fitra theory in man’s self, i.e. spiritual fitra veiled in nature and unveiled spiritual fitra, he argues that the first is one of the armies of ignorance and the source of wickedness and the latter is an army of reason and a factor for human salvation. In methodology, too, Imam Khomeini believes in multiple methods and using each method of epistemology within its scope of applicability.

The majority of mystical poets like Attar and Jami have employed allegory to better influence and express complicated mystical themes in their works. These mystical themes were reflected in the works of later poets clearly without any use of allegory. This article, developed based on a descriptive and analytical method as well as review of library sources, studies the theme of “unity” in Jami and Attar’s poetry with two distinctive schools of mysticism, followed by an analysis of “unity” in Imam Khomeini’s mystical poems and thoughts. The findings indicate that both poets, while maintaining uniform practice, in their attempts for arguing mystical themes and clarification of the theme of “unity,” introduce a form of unity that is attained after gaining the ultimate goal of mystical journey, i.e. fana fi Allah or “complete and absolute surrender of self to the Divine will” as well as the stages to reach fana fi Allah. Such an approach is found in Imam Khomeini’s works and thoughts where he argues “unity of being” as the core theme of theoretical mysticism and places the theory of unity of intuition at the heart of practical mysticism.

A school that claims to govern human life must have a certain way of governing. The opinions of this arena are in the middle of the two poles of people-centered and God-centered. Considering the reliance of any superstructure theory on the fundamentals, first of all, we must see what the foundations are in order to determine the main orientation of Islam in the role of the people in governance.In this research, a descriptive-analytical method was used, and its approach is to analyze the described opinions based on the principles of Imam Khomeini's ijtihad. The purpose of this research is to answer the question whether Islamic principles support popular governance. What are the foundations and implications for the people of the foundation of governance, especially in the field of education. The article consists of two main parts, in the first part, the foundations of epistemology, ontology and anthropology, which every idea of ​​governance is based on, are discussed, and in addition to the above, the social ontology, credit and social perfection of human being are discussed as the main pillars of Islamic governance. Is.In the second part, how the principles of jurisprudence are involved in the derivation of social rulings is followed, and in jurisprudence discussions as the final part of the research, the cultural-grammatical literature of Islam is examined to promote the governance of the basic people in the field of education. The results of the research, both in the field of epistemological-historical issues and in the field of jurisprudential-principle issues, show the strong reliance of Islamic good governance on the role of people in different areas of society administration. Keywords: basics, governance, Imam Khomeini, education, people

One of the conditions mentioned for the person who is commanded to do good and is prohibited from doing evil is the condition of reaching the religious maturity age, which means whether a person who is commanded to do good and prohibited from doing evil must have reached the age of religious maturity or not. There are five theories about this issue. Imam Khomeini offers a new approach to this issue: Although a religiously immature person is commanded to do good and prohibited from doing evil – the Legislator never approves of doing evil or leaving good by anybody – this commanding the good and prohibiting the evil is not within the category of the religious decree of commanding the good and prohibiting the evil, rather it is because of the Legislator’s emphasis on doing or leaving certain acts. The data was collected from the texts on different approaches to this issue and their arguments were analyzed through descriptive-analytical method. The findings of the research show that firstly, the age of maturity is the condition for the person who is commanded to do the good and prohibited from doing evil. Secondly, the reasons for asking the religiously immature persons to do the good and avoid evil in some cases are just educational and not necessarily jurisprudential and in some other cases they are related to the encroachment upon the people’s rights that children are prohibited from doing it.

The main objective of this paper is to analyze and critically study the viewpoints of Imamiya jurisprudents with emphasis on Imam Khomeini and Sunni jurisprudents’ approaches to the flaw in the short stay ritual in the two sites (Arafah and Mash’ar). The data was collected from library sources and analyzed through descriptive-analytical method. The findings of the research indicate that according to the Imamiya jurisprudence, if a purposeful flaw – minor or major – occurs regarding the intent, time, place and quality of the short stay ritual in the two sites, it will lead to invalidation of the short stay ritual as well as the invalidation of the Hajj pilgrimage. But, if the pilgrim has some acceptable excuses regarding some minor parts, it does not undermine the validity of the short stay ritual in the two sites. According to the Sunni jurisprudence, any intentional flaw in the short stay ritual in Arafah will invalidate the short stay ritual and consequently invalidates the Hajj pilgrimage. However, in the short stay ritual in Mash’ar, since it is not a pillar, purposful or mistaken flaws would not invalidate the short stay ritual and thereof would not invalidate the hajj pilgrimage.

One of the most important tasks of theology is to answer religious queries and strengthen the religious beliefs of the faithful. Given the special status of ethics in the paradigm of Islam, the main objective of this paper is to answer one of the most frequently asked questions in the field of ethics, i.e., the origin and foundation of ethics. In answering this question, three ethical schools have been developed, namely, deontological, consequential, and virtue ethics. Explaining Imam Khomeini's theological viewpoints, as one of the internationally well-known theologians, in answering the above question, plays a crucial role in explanation of the Islamic foundations of ethics and ethical lifestyle. The present research is an attempt to explain the theological foundations of ethics in the theoretical system of Imam Khomeini. The research method used for this purpose is thematic analysis. In the first place, the theological foundations have been studied and extracted, and, then thematic analysis has been carried out through ethical approach. The findings of the research show that according to Imam Khomeini’s viewpoints, the moral system of Islam is based on the three ethical schools, i.e., deontological, consequential and virtue ethics, while the evolutionary and legislative support of Islam of ethical lifestyle provides guarantee and meaningfulness to it. The findings also show that in order to have an ethical society, it is necessary to enrich the epistemological system of the individuals in the fields of theology, particularly the divine attributes, cosmology at the mundane and eschatological levels, anthropology as well as the explanation of the impacts of man’s ethical behavior on his destiny.

Self-knowledge and its functionality has always been the focus of the scholars of humanities, especially in the field of philosophy. The objective of this paper is to study Imam Khomeini's approach to the subject of self-knowledge and its functions. Grounded theory has been applied in this qualitative study. The statistical population included all sources such as books, lectures, texts and letters of Imam Khomeini. The statistical sample included a total of 62 texts collected through purposeful method from different sources produced by Imam Khomeini related to self-knowledge. From source 48 onwards, the content within the text was repetitive and the data reached theoretical saturation. The data were analyzed through textual analysis within the framework of a conceptual model including the Causal conditions (causes and opportunities); Pivotal factors; Strategies; Underlying factors; Interference factors, facilitators (backers) and inhibitors (barriers), and ultimately consequences (results of self-knowledge). The findings show that a lifestyle consistent with true knowledge of the message of revelation and the program of primordial nature, turn of attention from acquired knowledge to intuitive knowledge and self-purification lead to self-knowledge. As a result of establishing a connection between knowledge of the self and the knowledge of the Lord, the potential talents inherent in human primordial nature are actualized. Hence, the rational soul will be attained and all the powers of the soul, including imagination, anger and lust, will surrender to the sane reason and the prophets’ messages and will turn to merciful armies, and eventually, the position of vicegerency of Allah and eternal happiness (felicity) will be achieved.

One of the important issues in political jurisprudence, is the condition of the consent of majority for the adoption of the position of public guardianship (Velayat Ameh) by a qualified jurisprudent. This research is an attempt to study this issue based on Imam Khomeini’s works and statements, as the theoretician and founder of a religious government in Iran. The main question of this research is as follows: What is the role of the majority’s consent in legitimation and continuity of a qualified jurisprudent. According to some notions, if a just jurisprudent, with the support and cooperation of some groups of people, who are in minority, is able to form a government, he is dutybound to take practical action in this regard. But the analysis of the collected data for this research shows that in Imam Khomeini’s viewpoint, although the majority’s consent does not have an effective role in proving the public guardianship, it is a rational and canonical condition for assuming the position of guardianship. "Relying on public votes", "right to self-determination of the people", "paying attention to the majority vote" and "negation of coercive rule" are four important pillars in the statements of Imam Khomeini about the role of the people which obviously bind the ruling of the jurist to the consent of the majority The necessary data for this research were collected from library sources, including Imam’s Sahifa and were analyzed through continent analysis method.

One of the most important concepts in Imam Khomeini's political thought is cultural independence. The present article is an attempt to answer the following question: How cultural independence is explained in Imam Khomeini's viewpoints and thoughts and what is its status? The hypothesis of the present study is as follows: "In Imam Khomeini's thought, cultural independence is defined in order to distinguish the indigenous culture (with two components, i.e., Iranian and Islamic) from the Western culture, but this differentiation does not mean the total negation of Western cultural in an absolute and blind way. To substantiate the above-mentioned hypothesis, descriptive-analytical method has been used and identity-centered sociological approach has been employed to re-understand the concept of cultural independence with emphasis on the national dimension of identity (national cultural identity) which in itself contains cultural homogeneity vis-à-vis the differentiation with the other culture. In this regard, three characteristics of national cultural identity (preservation of cultural heritage, valuation in relation to it, and valuation in relation to the Persian language) have been comparatively studied in Imam Khomeini's thought. This comparison indicates the acceptance of the mentioned indicators not in an absolute and blind way, but in order to create an identification construct independent of the external culture and to negate the absolutist Westernist attitude of the Pahlavi government. The result is neither absolute rejection nor absolute acceptance of the Western culture, but while recognizing its positive achievements, through setting up an identity boundary with it, leads to cultural independence in this idea.

In the history of Islamic thought, there have been many discussions about the true science and the truth of science, especially through Sufism. Although the most famous example of these issues can be considered the book "Iḥyā′ ‘Ulūm al-Dīn" by Abu Hamid Mohammad Ghazali, such discussions are not limited to this book. Such discussions have been recurring themes in Shiite sources before and after Ghazali, to the extent that some Shiite scholars, such as Feyz Kashani, have considered the revival of science as originally a Shiite plan and have tried to return it to its Shiite sources. Imam Khomeini should also be considered among these scholars. Imam Khomeini has paid special attention to the issue of true science and the truth of science and has used the pattern of "revival of science" in criticizing the state of science and scholars of his time, at the same time he has presented his own reading of this model. Imam deals with the issue of reviving by two concepts: "official science" and "hijab" & criticizes both traditional sciences and modern sciences of his time. He also uses most of the effective teachings of the tradition of reviving science, such as "Zaher o Baten" and "Qalb", but accepts some prominent personalities of this tradition such as Sheikh Klini and Mulla Sadra, and rejects some like Ghazali. Imam Khomeini also has his own innovations and theories in this field, like the interpretation of the new term "humanities" in the framework of the tradition of reviving science and rearranging the traditional doctrine of Velayat in the framework of the theory of "Velayat-e-Faqih".

The acceptable inference of fundamentals of principles from the jurisprudential books by the jurisprudents is a valuable and effective method, particularly by authoritative jurisprudents who have not written an independent book on the principles of jurisprudence or their works have not been handed down to us. One of these jurisprudents is Najafi who has amply utilized fundamentals of principles in his book. Imam Khomeini considered this book an example of commitment to the method of qualified predecessors and one of the most effective books for himself. The present research is an attempt to find out the fundamentals of principles about the reason of intellect – with emphasis on the issue of good and bad and the criteria for inference of the commandments - approved by the author of Jawahir and compare them with Imam Khomeini’s viewpoints. Among the outstanding issues accepted and approved by the two jurisprudents, one may mention “the possibility of using the reason of intellect for inferring canonical commandment”, “the possibility of interpreting the verbal reasons with the help of intellect”, “Lack of definite necessity of the conformity of the verdict of the intellect about good and bad with the religious decree about lawfulness and unlawfulness”, and “the necessity of rigid commitment to the standards of discovering the criteria”.

Democracy is a public demand in the new era and non-democratic systems are on the verge of collapse. The main difference between the two systems is the role of people in governance system. The main problem of this article is to study the status of Republicanism in the Islamic Republic system from the perspective of Imam Khomeini. This characteristic plays an important role in the stability or instability of the system. The necessary data has been collected through studying Sahifeh-ye Imam Khomeini until saturation and analyzed through thematic analytical method. The findings of the research, organized in the form of the tables of basic themes, organizer, comprehensive themes and network of themes demonstrate that: 1- The legitimacy of the political system has two aspects, the divine aspect and the popular aspect (republicanism) that have an organic relation and are not in opposition to each other. 2- People's will and demand play a key role in political system and its logic is different from that of the liberal and socialist systems. 3- The rule of law is its fundamental trait which guarantees people’s rights.4. People are not merely obliged to obey, but they have a fundamental right to create the political system and supervise the performance of its executives at all levels. 5- The executives are accountable for their performance. 6- The positions are temporary and the executives are directly and indirectly elected by the people. Explanation of these components can change the social and organizational approaches in the fields of decision-making and decision-making and can be a step towards ending the challenge of the relationship between republicanism and Islamism