Introduction
The thought of fundamentalism as an influential thought in contemporary Iran has various aspects and dimensions. Historically, the intellectual lineage of fundamentalism in the Islamic Republic of Iran is rooted in Islamic jurisprudence, which has a maximal interpretation of religion and its ultimate ideal and horizon is the formation of an Islamic state. This thought, which has always existed in contemporary times in parallel with modernism in Iranian society, was heavily mixed with politics during the Constitutional era and after the Constitutional Revolution, and its most important representative in the Constitutional era was Sheikh Fazlullah Nouri, who was a serious opponent of the Constitutional era and a supporter of the religious state or legitimacy. However, the most important representative of Islamic jurisprudence in contemporary Iran was Imam Khomeini (RA), who theorized the guardianship of the jurist with a new interpretation of Shiite jurisprudence and sought the political guardianship of the jurist, which was ultimately achieved with the Islamic Revolution. Of course, it goes without saying that the thought of fundamentalism, like other political discourses in Iran, does not have clear and distinct intellectual boundaries, and the discursive boundaries of this thought are still confused and dusty. Therefore, the present study aims to examine the intellectual foundations of fundamentalist thinking in the Islamic Republic and, by examining these intellectual foundations, help clarify its discursive boundaries. Given the importance of this way of thinking, the present study analyzed the content of the intellectual foundations of fundamentalism in Iran after the revolution and in this regard interviewed activists and experts in this field in order to achieve a coherent intellectual model.
Material and Method
The present study was conducted using the content analysis method. The theme network analytical method was used in data analysis in this study. In the theme network method, what the themes present is a map similar to a web as the organizing principle and the method of presentation. The theme network organizes basic themes (codes and key points of the text), organizing themes (themes obtained from combining and summarizing basic themes), and overarching themes (higher themes that encompass the principles governing the text as a whole) based on a specific process; Then, these themes are shown in the form of network maps of the traditional web and the prominent themes of each of these three levels along with the relationships between them. By interviewing 15 experts, theoretical saturation was finally reached and after comparing the themes obtained with other literature and theories available in this regard, the validity and reliability of this research have been achieved. The sampling method in this research was purposive and snowball sampling and finally, by analyzing the text of the interviews conducted, basic themes, organizing themes and comprehensive themes were reached.
Discussion & Result
In analyzing the text of the interviews conducted with experts, three comprehensive themes were reached: Islamic government, resistance economy and Islamic-Iranian lifestyle. Islamic government is the desired governance model and style of principled thinking, resistance economy is the economic model and Iranian-Islamic lifestyle is the desired socio-cultural model of principled thinking for governing the country. The analysis of the research data shows that the Islamic government in the fundamentalist thinking has been formed on the basis of jurisprudential Islam, political Islam, Islamic governance, anti-arrogance, independence, the Palestinian ideal, and ultimately, world government. Also, the resistance economy, as the desired economic model of the fundamentalist thinking, is an inward-looking and exogenous economy; meaning that it both seeks connection with the outside and uses domestic capacity. Finally, the Iranian Islamic lifestyle, as the desired socio-cultural model of the fundamentalist thinking, has been formed on the basis of a good life and social engineering. This means that the government has the duty to provide the conditions for a good life, which is a social life based on faith and righteous deeds, honor and acceptance, through social engineering and control of the socio-cultural space of the society.
Conclusion
After the revolution, the guardianship of the jurist became a pillar of the fundamentalist thinking, and the fundamentalist discourse was articulated around the guardianship of the jurist. In the Islamic jurisprudence of the fundamentalists, the clergy has a special place and, as the heirs of the Prophet and the Imams (AS), they are responsible for the political leadership of Muslims, and the jurists have political guardianship over the people. Also, the fundamentalist thought seeks to implement Islamic justice with a maximal interpretation of religion; especially in the economic sphere, they seek to implement Islamic economics and implement economic justice. The fundamentalist's maximal interpretation of religion, which is based on the comprehensiveness of religion, mixes religion with politics and sees it as the driving force of politics in society, and by promoting revolutionary Islam, it seeks to establish an Islamic government, which is the ultimate ideal and goal of this thought.