The Islamic Revolution of Iran, which is acknowledged by many neutral scholars and scholars, is the greatest event of the second half of the twentieth century, created a new discourse that was influential in the political literature of the world's revolutionaries and particularly affected the Muslims of the world. Religious populist rule, independence, the fight against global tyranny and arrogance, the defence of the deprived and the oppressed, the Islamic people, the defines of the barefoot, the struggle against squatting, equality, form an interconnected set of concepts that entered the literature during the Islamic Revolution. It became politicized and, as a whole, formed a single discourse that can be understood in a particular paradigm or pattern that can be called "political Islam." Political Islam has challenged the dominant paradigms of the twentieth century and is seen as a line against one of the most important paradigms of the twentieth century, the " Development-oriented" paradigm. This revolution was able to establish a new theory in revolutions that has its own questions, assumptions and theoretical and discourse components [1]

The establishment of the political system of the Islamic Republic in Iran was mostly due to the fact that the leaders of the revolution did not need to justify their idea to lead the people to the revolution and the establishment of the current political system. The principles, foundations and slogans of the revolution were very familiar and understandable to the people of Iran, and therefore, with the least effort, they could be mobilized for a revolution and lead the country and society to change. Experts on the issues of political Islam search and analyse one of the main reasons for the high speed of the Islamic Revolution in Iran in 1979 in the same issue that the Islamic Revolution was in harmony with many cultural, religious and civilizational foundations of Iranian society. In other words, this characteristic, the closeness between the foundations of civilization and the content of the political system, is the most important factor that has made the Islamic world look at the Islamic Republic as a different and unique system. In a way that after the victory of the Islamic Revolution, a lot of attention was paid by Islamic groups and movements to this new Islamic political system, they openly declared their support for the revolution and studied the political model of the Islamic Republic. It should be noted that the Islamic Republic of Iran has made every effort to be the same system that is expected of an Islamic society. Undoubtedly, most of the drawing frameworks for the Islamic Revolution of Iran are due to the political ideas of the Imams of the Islamic Revolution, Imam Khomeini (Allah’s pleasure) and then the Supreme Leader, who were able to create a new political model with the focus on "independence, freedom, the Islamic Republic." Draw for our country and with the victory and continuation of the life of the Islamic Revolution of Iran, bring this model to the forefront for the world. Therefore, the main concern of researchers, which is the main issue of this research, is what is the meaning of

republic in the political ideas of the Imams of the Islamic Revolution and what are the innovative features of the ruling discourse in the world in this regard?

Concept ology of the Republic:

In the Latin tradition, republic is the equivalent of the word "republica", a well-known name in political philosophy. The word republic is derived from the word "republic" from the Latin root "republica" and is composed of two words "clay" meaning object or matter and "publica" meaning general or universal [2] Republic in the sense of public object is synonymous with property, belongings and public affairs. This definition itself implies two basic points, which are the presence of everyone on the scene and the other is the existence of an organizational society in which a distinction is made between the private and public object [3]. The important point in achieving a comprehensive definition of republicanism is to explain the synonymous relationship between the word republic and democracy. Democracy in the word "demos" means the people and "creatine" means the government, which means the participation of the people in public affairs - which has the same literal meaning for the word republic. So, these two words are inherently related, but sometimes democracy is another meaning of the will of the republic, which is not equal and cannot have its own ambiguities, in the sense that democracy is considered a set of values ​​and beliefs. That governments should. Be based on it. Therefore, republic is related to the form and method of government and democracy is related to content, norms and values ​​[2]

Republic is the best form of democratic government (people's government), so republican government is the government of democracy, but republic expresses the form of government and democracy expresses its content [4] That is why republics that are democratic have emerged from within the norms of democracy; But such a view of the relationship between republic and democracy in its specific sense in the West is not true everywhere and does not correspond to the realities of many of the current political systems, because given the multiplicity of cultures, civilizations, ethnicities, religions and denominations, and Also, different conceptions and insights about the principles of democracy and its related values ​​‌ One can never prescribe a single form of government without regard to the beliefs of different nations. Accordingly, George Kennan says: "There is no reason to think that the establishment and expansion of democratic institutions is the best way and method for many people" [2]

Thus, many believe that democratic models in the specific sense in the West are appropriate only for a few countries with certain historical and social characteristics; Democracy, with its different readings and even non-democratic ones, has a basis and criteria according to which, first, no republic can have no basis in the sense of the sovereignty of the people over their own social destiny - from which the soul and spirit of the republic can be Second, no republic can lack the criteria that guarantee the basis of the republic, such as the appointment of a ruler based on the free votes of the general majority, equality of rule with other citizens before the law, limitation of the rule of law to the limits of the rule of law, The responsibility of the government, because often the people exercise such a right through their representatives according to the requirements, and in order to ensure the correctness and continuity of such acts of sovereignty, so that it can be said that this political system continues the life of its republic, such criteria must be met. Thus, a comprehensive definition of a republican government can be summarized as follows: Their direct or indirect vote is determined in such a way that inheritance does not interfere in it, and they also exercise their specific legal powers for a limited period of time and under their supervision [5]

Republic in the political thoughts of the Imams of the Islamic Revolution

A) The Republic indicates the form of government: 

The Republic indicates the form, form and method of government. Imam Khomeini has considered this issue and said: "The republic constitutes the form of government and Islam means the content of that form which is the divine laws" (Sahifa Noor, vol. 2). At the core of the republic is the fact that Islam and its laws are governed and implemented in the form of this characteristic political structure and with such an arrangement (separation of powers) that is in accordance with the latest human achievements, because what most Muslim philosophers, jurists and thinkers have What matters is the type, content and quality of government, not its form. In the Holy Qur'an and hadiths, a special form of government is not considered, because it is assumed that the form of government is a function of temporal and spatial requirements and the progress of human societies. So, it is not right to suggest a particular form of government forever; Therefore, what can be discussed is the content and nature of the government (Islam of the Islamic Republic), which is expressed in the form of a number of characteristics and features, and from Imam Khomeini's point of view, the main issue in the desirability of a government is its nature and content. The type of government is interpreted, but the form of government is subject to temporal and spatial requirements and is therefore considered a secondary issue. The above statement seems to be part of the truth of the republic from the perspective of the Imam and not the whole of it, because the republic, in addition to the form of government, has been used in a special sense by the Imam (Sahifa Noor, Vol. 4).

B) Republic means reliance on the votes of the people: 

Imam's word republic "means (a government that) relies on the votes of the majority of the people" (Sahifa Noor, Vol. 4) and in a general phrase "republic in the same sense that there is a republic everywhere" (The same source) have used; But this reliance on the representation of the majority of the people in the political thought of the late Imam has been considered not as a formal and commanding matter, but as a right to exercise the determination of the social destiny of individuals. "It is the basic right of every nation to have its own destiny" (Sahifa Noor, Volume 3). One of the most important initiatives of the Imam in the field of reviving the Islamic government is to look at the votes of the Muslim people as a right [2] in such a way that coercion has no place in the Imam's thought: We follow our votes. We are not right, God Almighty has not given us the right. The Prophet of Islam did not give us the right to impose something on our nation” (Sahifa Noor, Vol. 1).

In view of such a fundamental right, which in the view of Imam Khomeini, the Islamic ruler, should be met by criteria, such as equality with other citizens of the Islamic Republic, determination of the rule in the Islamic Republic by all members of the nation, respect for public opinion and attracting real representatives of the nation. Restrictions on the authority of the government, responsibility and accountability of the Islamic government in the Islamic Republic, etc. (Sahifa Noor, Vol. 4).

Thus, in Imam's political thought, the republic, in addition to its implication for the form of government, leads us to the "social content of the future political regime and the progress of society" and hopes for a comprehensive revival of Islam, but also another pure truth, the democratic system. It also implies that they are guaranteed to rule their own social destiny. "Democracy is different from the people taking control of their own destiny," he said. Of course, democracy does not exist in the Western sense: "Our desired democracy may be similar to the democracies that exist in the West, but the democracy we want to create does not exist in the West" (Sahifa Noor, Vol. 3).

The position of the people in the political thoughts of the Imams of the Islamic Revolution

Correct knowledge and accurate role of people in political destiny is one of the important issues that unfortunately before the Islamic Revolution of Iran and before Imam Khomeini has been less considered by Islamic jurists and scholars and in the history of Islamic political thought it can be seen that scholars address this issue. Have shown attention. But Imam, contrary to the usual method, has paid special attention to the role of people in the political destiny of society and has explained this role in the form of various practical propositions. Saying that "the form of our government is the Islamic Republic" (Sahifa Noor, Vol. 6), the Imam emphasizes the pivotal role of the people in the political system in question. The Imam considers multiple stages to give this role to the people.

1- People's Satisfaction with Government: 

The best and most principled type of government that has always been emphasized by thinkers and thinkers is a government that is accepted by the people. This has always been emphasized in the political thought of Islam. The Commander of the Faithful considers the principle of government to be more worthless than the soles of old shoes, unless by it, truth is established and falsehood is destroyed (Nahj al-Balaghah, Sermon 33). Imam Khomeini also says in this regard: "The determination of the political system is done by the votes of the people, we put the plan of the Islamic Republic to the public vote" (Sahifa Noor, Vol. 1). In a definition of the Islamic Republic, the Imam says: "The regime must choose a way and an official that is approved and loved by the whole society, and this is the Islamic Republic." In his opposition to the monarchy, he rejects it because it is not a system based on public opinion, and states: "I oppose the principle of the monarchy and the imperial regime because the monarchy is basically a kind of government that does not rely on the votes of the people." Sahifa Noor, Vol. 2).

2- Consultation with the people: 

One of the indisputable principles in Islamic political thought is the council. According to the Holy Qur'an and hadiths, the Islamic ruler should consult with the people on important matters; If God in Surah Al-Imran calls the Prophet (PBUH) to consult with Muslims. Imam Khomeini, considering the same principle, rejects dictatorial and monarchical government and says about the characteristics of Islamic government: "Islamic government is a national government. The government is based on the law and the votes of the nation, it comes with the votes of the nation, the nation protects it, and every day it acts against the votes of the nation, it is forcibly overthrown” (Sahifa Noor, Vol. 4).

3- Accountability to the people: 

In the political thought of Islam, the ruler has no right to secrecy and is always obliged to explain to the people about the things done and not done; As the Commander of the Faithful says to Malik Ashtar: "Whenever people think badly of you, expose them and openly share your excuse with them in what has caused pessimism towards you" (Nahj al-Balaghah, Sermon 33). Imam Khomeini also states that accountability to the nation is one of the main principles of the Islamic system and states: "Everyone has the right to impeach Muslims directly in front of other rulers" (Sahifa Noor, Vol. 3).

4- The duty of the people in appointing a ruler: 

In the view of religion, interfering in the election and appointment of the highest political official is not only the right of the people but also their duty and duty and the people are obliged to choose their political leader. According to the principles of Shiite jurisprudence, even the infallible Imam, who is qualified to lead by God, cannot gain political power through force and coercion, ignoring the consent of the people and the general vote. Shia believe that the 25 years of Imam Ali's residence are also due to this view; What is more, that Imam, despite the explicit text on his caliphate after the Prophet (PBUH), refused to take over the government due to the lack of support from the people. Imam Khomeini also stated the acceptance of the ruler as a condition for the influence of his ruling and said: "If the people voted for the experts to appoint a just mujtahid to lead their government and the experts choose a person for this position, then the person will be elected by the people." And its ruling is effective” (Sahifa Noor, Vol. 21).

5- Enjoining the good and forbidding the evil: 

Enjoining the good and forbidding the evil has a high and lofty position in Islamic culture; In such a way that in the Holy Quran, the sign of the superiority of the Islamic nations over other is stated. The Founder of the Islamic Revolution (Imam Khomeini), considering the valuable position of these two principles in ensuring the well-being of society, states that enjoining the good and forbidding the evil of the rulers and leaders of the nation is the greatest commandment of the good and forbidding the evil. In this regard, the Imam says: "We have turned our minds to small denials, while commanding the good and forbidding the evil invites to Islam, rejects oppression and opposes the oppressor. The main obligation of enjoining the good and forbidding the evil is for these matters. We do not pay attention to the great denials, those who are destroying the status of Islam and trampling on the rights of the weak should be denied” [6]

6- Advice of the Imams of Muslims: 

According to religious teachings, if the rulers have a duty to advise the people, the people also have this duty towards the rulers. Of course, the realization of this requires a cordial relationship between the government and the people; Because the advice is realized where the two parties critically evaluate each other's functions with benevolence and compassion. Imam Ali always encouraged the people not to stop criticizing his government and said: "How do those who do not accept benevolent advice and criticism want to uphold the truth?" The architect of the Islamic Revolution has repeatedly emphasized the need to criticize the government and its role: "Criticism is necessary to build and to improve things" (Sahifa Noor, Vol.14) and says elsewhere: "We are all responsible, not responsible for our own actions., But also responsible for the work of others We are too. My responsibility is yours; your responsibility is also mine. If I put my foot down, you are responsible, if you do not say why, you put your foot down, you should attack, forbid why?” (Sahifa Noor, Vol. 8).

Republican represents reliance on people's votes:

The Imam of the Republic of the Republic "means [the government] rely on the votes of the majority of people" and in a general phrase "Republic is the same meaning everywhere in the Republic." But this reliance on the majority of people in the political thought of Imam, not a formal and decimal thing, but as a right to determine the social destiny of individuals. "The basic rights of each nation that should be in hand." One of the most important initiatives of Imam in the field of revival of the Islamic state is to look at the votes of Muslim people as a right,in such a way that imposing and force does not have a place in the thought of Imam: "We are a function of the nation's votes, our nation although We voted. We also follow them. We do not have the right, God of Tobacco and Excellence has not right. The Prophet of Islam has not gone right to impose a thing to our nation. "

According to the credibility of such an essential right, in the perspective of Imam Khomeini (Allah’s pleasure), Islamic rulers should be ruled by the Islamic Republic, because equality with other citizens of the Islamic Republic, determining the rule of the Islamic Republic by all the people of the nation respects the public votes and attracting the real representatives of the nation, Restrictions on the authority of responsibility and accountability of Islamic rule in Islamic Republic and ...

Therefore, the republic in the political thought of Imam, in addition to the dollar, led us to "the" social content of the future political regime of the community "and hopes for the revival of Islam, but also on another pure truth, the democratic system that people in which guarantee is guaranteed to dominate their social destiny. Imam says: "Democracy is other than people to take their fate." Of course, democracy is not in the western sense: "Our desirable democracy may be similar to democracies in the West, but that democracy we want we does not exist in the West."

The most prominent forms of the Supreme Leadership regarding the discourse of the Islamic Republic are as follows: "From the first day of the revolution, we have made many stages of this difficult way. If someone is denied, or does not have an eye or conscience. If someone imagines that the Islamic Revolution and the Islamic Republic did not succeed in their goals, or in terms of blindness, or in terms of heart and conscience and fairness. We went very much. Today under this sky, no state and nation can find that in terms of value to human values ​​- what is primarily important for human beings - that is, free, proud, independence, lapse, no the powers and governments are not to mention this and the move, in accordance with its expediency and will to walk, feel responsible for having and knowing and strengthening its sole, such as the Iranian nation and the Islamic Republic. This is a fountain of the victories of the Islamic Republic, and there is, of course, there are many victories. "

"The Islamic Republic has two components: the republic, that is, the people; Islamic, that is, based on the divine values ​​and divine Sharia. People, that is, people in the formation of this system are involved in the work of bringing the authorities of this system, so people feel responsible; People are not over. People are people, that is, the system officials are from people and close to the people, the aristocracy, the separation of people, the disregard and humiliation of the people are not in them. Our nation has experienced the centuries of the aristocracy, tyranny and dictatorship in the pursuit of this country, and the era of the Islamic republic can no longer be. The era of the Islamic republic, that is, the time of the sovereignty of those who are from people, with the people, elected people, along with the people, their behaviour is similar to the behaviour of the people. This is the meaning of the people. People, that is, should be important to the people's beliefs, the people's identity, to the personality of the people, to the dignity of the people. These are people. "

The position of the people in Imam Khomeini (Allah’s pleasure)'s political thought:

Correct knowledge and accurate role of people in political destiny is one of the important issues that unfortunately before the Islamic Revolution of Iran and before Imam Khomeini (Allah’s pleasure) has been less considered by Islamic jurists and scholars and in the history of Islamic political thought it can be seen that scholars address this issue. Have shown attention. But Imam Khomeini (Allah’s pleasure), contrary to the usual method, has paid special attention to the role of people in the political destiny of society and has explained this role in the form of various practical propositions. Saying that "the form of our government is the Islamic Republic", the Imam emphasizes the pivotal role of the people in the political system in question. To give this role to the people, the Imam considers several steps:

1- People's satisfaction with the government

The best and most principled type of government that has always been emphasized by thinkers and thinkers is a government that is accepted by the people. This has always been emphasized in the political thought of Islam. The Commander of the Faithful considers the principle of government to be more worthless than the soles of old shoes, unless it establishes the right and destroys the wrong. Imam Khomeini (Allah’s pleasure) also says in this regard: "The determination of the political system is done by the votes of the people; we leave the plan of the Islamic Republic to the public votes." In a definition of the Islamic Republic, the Imam says: "The regime must choose a way and an official that is approved and loved by the whole society, and this is the Islamic Republic." In his opposition to the monarchy, he rejects it because it is not a system based on public opinion, and as he puts it: "I oppose the principle of the monarchy and the imperial regime because the monarchy is basically a government that does not rely on the votes of the people."

2- Consult with people

One of the indisputable principles in Islamic political thought is the council. According to the Holy Qur'an and hadiths, the Islamic ruler should consult with the people on important matters; If God in Surah Al-Imran calls the Prophet (PBUH) to consult with Muslims; ..., Imam Khomeini (Allah’s pleasure), considering the same principle, rejects dictatorial and monarchical government and says about the characteristics of Islamic government: "Islamic government is a national government. "The government is based on the law and the votes of the nation. It comes with the votes of the nation, the nation protects it, and every day it acts against the votes of the nation, it is forcibly overthrown."

3- Responding to people

In Islamic political thought, the ruler has no right to secrecy and is always obliged to explain to the people what has been done and what has not been done; As the Commander of the Faithful says to Malik Ashtar: "Whenever people think badly of you, expose it and openly share your excuse with them in what has caused pessimism towards you." Imam Khomeini (Allah’s pleasure) also states that accountability to the nation is one of the main principles of the Islamic system and states: "Everyone has the right to impeach Muslims directly in front of other rulers."

4- The duty of the people in appointing a ruler

In the view of religion, interfering in the election and appointment of the highest political official is not only the right of the people but also their duty and duty, and the people are obliged to choose their political leader. According to the principles of Shiite jurisprudence, even the infallible Imam, who is qualified to lead by God, cannot gain political power through force and coercion, ignoring the consent of the people and the general vote. Shiites believe that the 25-year stay of Imam Ali (as)'s house is also due to this view; What is more, that Imam, despite the explicit text on his caliphate after the Prophet (PBUH), refused to take over the government due to the lack of support from the people. Imam Khomeini (Allah’s pleasure) also stated the acceptance of the ruler as a condition for the influence of his ruling and said: "If the people voted for the experts to appoint a just mujtahid to lead their government and the experts choose a person for this position, then the person will be elected by the people." "And his sentence is effective."

Is a view; What is more, that Imam, despite the explicit text on his caliphate after the Prophet (PBUH), refused to take over the government due to the lack of support from the people. Imam Khomeini (Allah’s pleasure) also stated the acceptance of the ruler as a condition for the influence of his ruling and said: "If the people voted for the experts to appoint a just mujtahid to lead their government and the experts choose a person for this position, then the person will be elected by the people." "And his sentence is effective."

5- Enjoining the good and forbidding the evil

Enjoining the good and forbidding the evil has a high and lofty position in Islamic culture; In such a way that in the Holy Quran, the sign of the superiority of the Islamic Ummah over other nations is stated. The Supreme Leader of the Islamic Revolution, considering the valuable position of these two principles in ensuring the well-being of society, states that enjoining the good and forbidding the evil of the rulers and leaders of the nation is the greatest commandment of the good and forbidding the evil. In this regard, the Imam says: "We have turned our minds to small denials, while commanding the good and forbidding the evil invites to Islam, rejects oppression and opposes the oppressor. The main obligation of enjoining the good and forbidding the evil is for these matters. We do not pay attention to the great denials, those who are destroying the status of Islam and trampling on the rights of the weak should be denied” [6]

6- Advice of Muslim Imams

According to religious teachings, if the rulers have a duty to advise the people, the people have a duty to the rulers. Of course, the realization of this requires a cordial relationship between the government and the people; Because the advice is realized where the two parties critically evaluate each other's functions with benevolence and compassion. Imam Ali(as) always encouraged the people not to stop criticizing his government and said: "How do those who do not accept benevolent advice and criticism want to uphold the truth?" The architect of the Islamic Revolution has repeatedly stressed the need to criticize the government and its role: "Criticism is necessary to build and improve things," and elsewhere he says: "We are all responsible, not responsible for our own work, but also for the work of others.". My responsibility is yours; your responsibility is also mine. "If I put my foot down, you are responsible. If you do not say why, you put your foot down, you should attack, why not?". 

Democracy in the political ideas of the Imams of the Islamic Revolution

On the eve of the victory of the Islamic Revolution, Imam Khomeini spoke in interviews and meetings with great thinkers, professors, students and ordinary Iranians and non-Iranians about the word "democracy", "Islamic democracy" and the like, and after the Islamic Revolution. His strong emphasis on holding frequent elections, both regarding the establishment of the Islamic Republic and the constitution, the presidency and representatives, for the first time institutionalized the referendum to make crucial decisions and elect the highest officials of the country.

Imam Khomeini has both had a positive view of democracy and has recognized it, accusing contemporary Western societies of formal democracy and demagoguery, not because of their commitment but because of their lack of commitment. In the Imam's Shia, there are about 300 words "republic", 13 words "public votes", 420 words "elections", 320 words "freedom" and various freedoms, more than 500 times law and regularity and 30 times the word "criticism" [7] However, regarding the approval or disapproval of the word "democracy", the Imam has used this word many times in a clear, expressive and clear way. Imam Khomeini, dated 9/11/1378, said to the French youth and students: "We want to implement Islam - at least its government - in a way that is similar to Islam so that you understand the meaning of democracy as it is and human beings. "Know that the democracy that exists in Islam is very different from this famous democracy, the term that governments, presidents and sultans claim."

In the above statement, it can be seen that in Islam not only there is democracy, but it can be understood that the Imams see superior democracy in Islam, but it cannot be imagined that the Imam in the content of this democracy found in Islam, secularism, secularism and humanism based on man apart from God Have found. Now, for more reassurance, look at something else: "Government is a republic like any other republic; "And the rules of Islam are progressive, democratic and advanced rules and agree with all manifestations of civilization." Also, when Oriana Fallaci is asked by the Imam whether the goal of the Iranian nation was to fight for freedom or the realization of Islam, the Imam says: Islam has all these facts and our nation has fought for these facts, but at the top is Islam and Islam has all these” (Sahifa Noor, Vol. 10).

From these last two sentences, it can be well inferred that, firstly, everything related to the desirable, positive concepts, goals, strategies and structures of democracy exists in Imam Khomeini's view in Islam, and secondly, there are other things in Islam as well. In which human goodness, virtue and virtue that is in the direction of happiness and well-being are found. Now, if you pay attention to the other two passages of Imam's words, this claim can also be well proved. Those who considered the Imam to be anti-democratic, especially when the Imam objected to adding the suffix "democratic" after the word "republic" to the title of the Islamic Republic of Iran, and even some "moderates" thought that the Imam They hate the use of the word foreign or due to the widespread abuse of democracy in the East and West, they hate to add this word to the republic, but when Hamed Elgar asks a question about this (02/10/1978), the Imam says: "... We also understand the meaning of the republic that the nation must vote. We accept these. But put that democracy, even next to its Islam, we do not accept ... it is an insult to Islam ... that Islam is not democratic and while it is higher than all democracies” (Sahifa Noor, Vol. 11).

This means the comprehensiveness of Islam, and that Islam is both a democracy and a perfection of it, and in addition it can bestow on it all the necessary virtues and perfections of mankind, and it must be admitted that the Imam of the West and Western societies lack this ideal and perfect democracy. "Unfortunately, in the countries of the West, which are mostly inspired by democracy, and in our countries ..., there is no news of democracy. With this charm, the westerners want to make us sleep and exploit us” (Sahifa Noor, Vol. 8).

Moreover, in spite of accepting the word "democracy", the Imams not only understood well the pretense of Westerners' meaning of democracy, but also understood the meaning of the word in the relevant process in the light of time and place: "... a democracy that Throughout history, his shirt has changed, ... it has a meaning in the West and a meaning in the East, and Plato said one thing and Aristotle said one thing ...” (Sahifa Noor, Vol. 11). "The regime that will replace the tyrannical regime of the Shah is a just regime that does not and will not be found in Western democracies. Our desired democracy may be similar to the democracies that exist in the West, but the democracies we want to establish do not exist in the West. The democracy of Islam is more complete than the democracy of the West” (Sahifa Noor, Vol. 1).

1. The Imam and the Concept of the Application of Democracy: "The devils want to reflect that (in) Iran is not a democracy, Iran is not just, Iran is not free. "You, my brothers, should not let these issues occur and these irrelevant statements be said ...". Or where the Imam (in response to the proposal of a democratic republic) said: "... it is like saying that the Islamic Republic is a city of justice. This is an insult to Islam because justice is the text of Islam” (Sahifa Noor, Vol. 3).

And from these verses it is inferred that the Imam, while recognizing all the desirable, famous and democratic elements, does not deny them. It's hot. At the same time, the Imam considers Islam to have dimensions wider and broader than what people today are attached to in the name of democracy, and refers to what Islam has and is not found in democracy. Imam Khomeini's humanization is the same advantage that Imam gives to Islam over democracy and its other elements and derivatives. While the boundary of material materials is determined by law and law. In Islam, a very delicate and gentle demarcation is done by morality, tolerance, tolerance, trustworthiness and piety with regard to heaven and hell, and this is the same compulsion that, according to Imam Khomeini, man chooses. Friendship, brotherhood, and especially brotherhood, which was established in the early days of Islam between the Muhajireen^[1] and the Ansar^[2], and the two strangers became brothers, considered their property one by one, shared it satisfactorily, or remained partners forever without sharing, a practical and tested experience. It is a success that was practiced only in a school that the Imam followed and his goal was to repeat these experiences once again. According to what the Imam has emphasized, democracy as a form, as it is the human ideal of many societies, can be considered to be in conflict with the selective Islamic content of government. [8] Imam Khomeini in response to the Financial Times reporter who said that the Western world does not have a correct knowledge of your government, said: "We want the Islamic Republic. The republic constitutes the form and form of government, and Islam, that is, the content of that form, is the divine law” (Sahifa Noor, Vol. 5).

2. Recovering the principles and elements of democracy in Imam Khomeini's political thought: As we have presented so far based on evidence, the use of the word "democracy" by Imam Khomeini has been conscious and accompanied by an accurate understanding of its theoretical and practical concept and function. Imam Khomeini had a positive conception of democracy and, although he accepted the "word" with the same scope and breadth as it is today and with desirable and acceptable concepts, at the same time he believed that true democracy has shortcomings that Islam complements in Has its own. If we can find the basic elements of democracy such as freedom, participation, political equality, legalism, etc. in the political thought of the Imam in his theoretical realm and practical life [8] As an example, Imam Khomeini regarding the freedom in Islam has given the following orders: "The word that (we granted freedom), this is a crime. "Freedom belongs to the people, the law has given freedom, God has given freedom to the people, Islam has given freedom, the constitution has given freedom to the people." "Islam has created man free and has created man to dominate himself, his rubbing, his life and his name" (Sahifa Noor, Vol. 1).

"It is the basic human right that I want to be free, I want my speech to be free, I want to be independent, I want to be myself," he said. "No one has the right to deprive a human being or a society and a nation of their liberty." Regarding the observance of human rights, both at the stage of opinion and in the realm of action, as well as regarding the possible restriction of the freedoms of the people by the government, he says: "Islam respects and acts upon human rights. He does not take the right from anyone. It does not deprive anyone of the right to liberty. "He will not allow those who dominate him to deprive them of their right to freedom in the name of freedom ...". Imam Khomeini, considering the priority of freedom of thought and expression of opinion, says: "The first thing that is for man is freedom in expression, freedom in determining his own destiny" (Sahifa Noor, Vol. 5).

[1] The Muslims who lived in Mecca and after becoming Muslims and enduring the pressures of the pagans, migrated to Medina by the order of the Prophet (PBUH).

[2] The Muslims of Medina, who before the migration of Prophet (PBUH), allied themselves with the Holy Prophet (PBUH) and after the migration, maintained their support and help.

This type of research is in the field of applied and developmental research. From the research method, the content analysis research method has been used and for this reason, according to the data and paradigm analysis, it is quantitative in the field of research. The spatial scope of the present study includes the cities of Tehran and Qom (websites and libraries where the orders of the Imams of the Islamic Revolution are recorded and maintained, as well as universities and institutions related to the publication and promotion of their political ideas) and its temporal domain since 1963 Until 2015. Thematic realm is devoted to the issues raised in the statements and political thoughts of the Imams of the Islamic Revolution. The statistical population of this study is related to all the orders and political ideas of the Imams of the Islamic Revolution related to the explanation of the characteristics of the Islamic Republic of Iran, and considering that this work has been done on all issues, there is no need for sampling. The method of data collection in this study was a library and a tool for using documentary analysis.

In order to increase the validity of the guidelines for coding the concepts and categories of research, first the formal validity of the innovative indicators of the republic in the political ideas of the Imams of the Islamic Revolution has been examined from the point of view and advice of experts and researchers related to the research topic. In this regard, from the point of view of experts in setting the correct precedence and review or change and its options, removing or adding some options, measurement methods and the like are taken and finalized in setting the actions. In simpler terms, for the validity of the research, each of its features and indicators have been evaluated by content validity (diagnostic) method to determine that there is consistent content and content. Thus, each of the innovative features of the political model of the research has been correctly coded. For this purpose, 73 indicators have been taken from the orders of the Imams of the Islamic Revolution as well as the literature of this research, using the opinions of experts and thinkers close to some of the indicators that have semantic or conceptual overlap and similarity. And removing and adding indicators, finally 14 indicators have been finalized to analyse the orders of the Imams of the Islamic Revolution. In order to increase the reliability and achievement of objectivity in this research and to obtain valid information in special journals, a review has been provided on the insight and experience of coders and the explicitness of the categories and the method of coding special actions. To calculate the reliability coefficient of the measuring instrument, the "Scott" formula is taken. The William Scott method is reliable for examining subsets in the final calculation of other methods [9]

William Scott Formula: TT = Po - Pe

TT: Reliability coefficient / Po: Agreed agreement / Pe: Expected agreement.

In this method, after coding about 20% of the content related to the indicators of the republic in the political thought of the Imams of the Islamic Revolution who have value judgment, it is re-coded with an interval of one month and then an agreement between the two coding stages (percentage of agreement observed). Was also calculated. By placing the agreed and expected agreement in Scott's formula, the reliability coefficient was 89%. Considering that the reliability coefficient for this research is more than 70%. Therefore, it can be relatively certain that the measurement tools used in this study are essential for reliability and objectivity. In addition, this research has been formed from methods of quantitative analysis and analysis of information and using descriptive statistics.

In this study, 932 cases of the orders of Imam Khomeini (Allah’s pleasure) and the Supreme Leader regarding the innovative features of the republic in the Islamic Revolution of Iran were examined, of which 420 cases were related to the orders of Imam Khomeini (Allah’s pleasure) and 512 cases were related to the orders. He has been the Supreme Leader. Therefore, first, the innovative indicators of the republic in the political thoughts of the late Imam, then the innovative indicators of the republic in the political thoughts of the Supreme Leader, and then, compare these indicators with each other.

Table 1: Distribution of "Republic" index data based on the orders of Imam Khomeini (Allah’s pleasure):

As can be seen in Table 1, the most important indicator of the republic from Imam Khomeini (Allah’s pleasure)'s point of view is the " Being a people of the Islamic government." Considering the conditions before Islamic revolution (1963-1979) and after the victory of the Islamic Revolution (1979-1989) over the country, the indicators of "unity, solidarity, unity and empathy of the state and the nation", "political peace" "Internal cohesion and avoidance of political differences and divisiveness in society" and "meritocracy in selecting officials and monitoring their performance" have been further emphasized in Imam Khomeini (Allah’s pleasure)'s views. About 74% of Imam Khomeini (Allah’s pleasure)'s votes in the republic are dedicated to the four indicators of "being popular", "brotherhood and intimacy between the state and the nation", "unity and empathy of the state and the nation" and "duty and service". After presenting the innovative indicators of the republic in the political ideas of Imam Khomeini (Allah’s pleasure) in Table and Figure 1, then, the innovative indicators of the Republic in the political ideas of the Supreme Leader are presented in the table and chart below.

Table 2: Distribution of "Republic" dimension index data based on the formulas of the Supreme Leader:

As can be seen in Table 2, the most important indicator of a republic from the Supreme Leader's point of view is "duty-orientation, constructiveness, and honest service to the people." According to the political, economic, social, cultural and ... conditions of the country in the years after the death of Imam Khomeini(Allah’s pleasure) (1989-2015), the characteristics of "self-confidence and reliance on intellectual abilities and capacities, "Production and domestic production", "Foresight, comprehensive planning and accountability of rulers", "Efficiency, redoubled efforts of the government and the nation", "Recognizing the problems of the people and responding to them", "Taking care of the youth, "Elites, academics and scientific progress" and "employment and entrepreneurship" are more emphasized in the Supreme Leader's views. About 55% of the Supreme Leader's votes in the republic are allocated to the four indicators of "duty-oriented, constructiveness and honest service to the people", "brotherhood, intimacy, cooperation, alignment and coordination between the government, nation, army, parliament, etc." It has "self-confidence and reliance on intellectual, professional and productive abilities and capacities in the country" and "being popular". After presenting the innovative indicators of the republic in the political ideas of Imam Khomeini (Allah’s pleasure)) in Table and Figure 1, the innovative indicators of the Republic in the political ideas of the Supreme Leader in Table and Figure 2, then, to compare the above indicators They deal with each other in the political thoughts of Imam Khomeini (Allah’s pleasure) and the Supreme Leader.

Table 3: Comparison of the votes of the Imams of the Islamic Revolution of Iran based on the indicators of the "republic" dimension of the political model of the Islamic state

The main findings of the present study, based on the results of the table above, indicate that the most important innovative indicators from the perspective of Imam Khomeini (Allah’s pleasure), "the Being popular of the Islamic government" and from the perspective of the Supreme Leader "duty-oriented," "It has been constructive and honest service to the people." On the other hand, considering the conditions before (1963-1979) and after the victory of the Islamic Revolution (1979-1989) over the country, the indicators of "unity, integrity and empathy of the state and the nation" "Political calm, internal cohesion and avoidance of political differences and divisiveness in society" and "meritocracy in selecting officials and monitoring their performance" are more emphasized in Imam Khomeini (Allah’s pleasure)'s views.

  According to the political, economic, social, cultural and ... conditions of the country in the years after the death of Imam Khomeini(Allah’s pleasure) (1989-2015), the characteristics of "self-confidence and reliance on intellectual abilities and capacities, "Production and domestic production", "Foresight, comprehensive planning and accountability of rulers", "Efficiency, redoubled efforts of the government and the nation", "Recognizing the problems of the people and responding to them", "Taking care of the youth, "Elites, academics and scientific progress" and "employment and entrepreneurship" are more emphasized in the Supreme Leader's views.

In addition, about 74% of Imam Khomeini (Allah’s pleasure)'s votes in the republic are allocated to the four indicators of "being popular", "brotherhood and intimacy between the state and the nation", "unity and empathy of the state and the nation" and "duty and service". And about 55% of the Supreme Leader's votes in the republic are allocated to the four indicators of "duty-orientedness, constructiveness and honest service to the people", "brotherhood, intimacy, cooperation, alignment and coordination between the government, nation, army, parliament and ...”, "Self-confidence and reliance on intellectual, professional and productive abilities and capacities in the country" and "being popular". Therefore, according to the findings of this study and especially the prioritization of the indicators of the republic in the political thought of Imam Khomeini (Allah’s pleasure), the suggestions of the present study are presented as follows:

• Paying attention to religious democracy: Considering the great emphasis of Imam Khomeini (Allah’s pleasure), the firm and sincere belief in the participation and support of the people in the Islamic government should be the headline of the actions of governments.

• Construction and honest service to the people: Considering the conditions of Islamic countries in terms of development and infrastructure facilities, it is necessary to pay attention to this issue as a priority.

Relying on internal capabilities and capacities: Islamic governments should always strive to create lasting unity and empathy with the nation, and by creating an atmosphere of brotherhood, intimacy, cooperation, alignment and coordination within the country, make maximum use of capacity Take home.

The authors declare that they have no conflict of interest

No funding sources

The study was approved by the Allamah Tabatabaei University, Tehran, Iran

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