Introduction
The theoretical process of the Islamic Revolution in Iran stems from the emergence of a political attitude towards Islam in a religiously minded society. Such an attitude strives to express a new interpretation of the government by seeking help from its unique political model in the early days of Islam. This attitude has been responsible for the emergence of stages in the process of Islamic political thought in Iran, in which Shiite scholars have played a significant role. Perhaps the most important stages that laid the groundwork for the theoretical discussion of the Islamic Revolution can be considered the evolution of the political thought of Shiite scholars after the formation of the Safavid government, the victory of reason in the struggle of Usuli scholars with Akhbari scholars, and finally the evolution of Shiite scholars' political thought in the Constitutional Movement. The theory of appointing the ruling jurist, which is a theory of divine legitimacy, views the appointed guardianship of the ruling jurist and considers the jurist to be the most important decision-making institution. (Firhi, 2003: 275)
Materials and Methods
Shiite political culture is the Shiite attitude and approach to politics and political power that is influenced by theoretical principles, Shiite beliefs, and traditions, and is formed in the context of Shiite history and collective life, and determines the patterns of their behavioral action in accepting or rejecting governments. Cultural patterns in the analysis of the Islamic Revolution of Iran refer to factors that caused a fundamental change in the spiritual state and fundamental beliefs of the Iranian people. The fundamental factor in this physical and spiritual transformation of the Iranian people is Shiite Islam, which, with the spread and generalization of this transformation, is considered a reproduction of this fundamental transformation.
Analysts of the cultural field of the Islamic Revolution of Iran believe that the intellectual efforts of Shiite thinkers and clergy, the acceptance of true and authentic Islam, were the fundamental factors in this revolutionary transformation in Iran. In this approach, the characteristics of the Shah's regime, including corruption, injustice, and dependence on colonialism, are placed in a secondary and secondary position as components that accelerated the Islamic movement of the people.
Discussion and Result
Shiite scholars and thinkers, in their thoughts and actions, took a position and presented a model in the field of theoretical foundations of the Islamic Revolution. Some emphasized the illegitimacy and usurpation of any government in the absence of the infallible Imam (AS), and another group, relying on Shiite teachings, presented their opinions in the field of theoretical foundations of the Islamic Revolution.
These foundations, in the thoughts of the thinkers of the Islamic Revolution, were established to achieve a goal that includes the two words revolution and Islam. In this process, Islam as the goal and revolution as the means to achieve it were established on the path of Islamization of society. These foundations, teachings, and intellectual system have an intellectual and ideological foundation and foundation that originated from the uprising and movement of the divine prophets and were able to create fundamental and infrastructural changes in political, social relations and methods of governance of society.
Conclusion
Regarding the theoretical foundations of the Islamic Revolution in the thought of Imam Musa Sadr, it can be pointed out that the theoretical and intellectual foundations of his thought are based on the formation of a new order and government and replacing it with the Pahlavi system with a two-faceted approach (theoretical and practical), and Martyr Motahari, with a negative approach and negation of the established discourse and ruling system, strives to arouse and rise up the Iranian people against the Pahlavi system, and by presenting revolutionary theory and action, he laid the foundation for a change in the established and ruling order. Imam Musa Sadr rejected the monarchy, the hereditary system, and the non-elective political structure, and the result of his intellectual efforts finally led to the rejection and rejection of the political structure of the Pahlavi system. The analogy and likening of the Islamic Revolution of Iran to the movement of the prophets and messengers in the form of the publication of the article "The Call of the Prophets", the righteous government and the heavenly man who were at the forefront of his prescriptive model, became the basic and fundamental structure of the theoretical foundations of the Islamic Revolution from his perspective.