The present article is to clarify the SUPREME POLITICAL SYSTEM on the basis of the framework of the four reasons. Hence, it has been stated an introduction besides the concepts such as the four reasons as well as the SUPREME POLITICAL SYSTEM. Subsequently, the issue has been concluded through two major parts and six sub-parts. The first major part has to do with the mundane objectives including three belief -based, ethical and jurisprudential objectives.The second major part concerning the other world objectives has been discussed through three sections. It has been investigated the lesser warfare in the first part, the middle warfare in the second part and the greater warfare in the third one.

In this article, the bases and principles have been considered as the first origins and fundamental principles of every science. In this regard, we encounter with this question that the SUPREME POLITICAL wisdom would be consistent of which philosophical principles and bases (fundamental epistemology, ontology, anthropology, and methodology).To get the answer, it should be compared the bases of SUPREME POLITICAL wisdom with those of common and secular POLITICAL philosophies as well as positivist, comprehensible, phenomenological- hermeneutic methodologies plus the critical realism method of Frankfurt circle to illuminate the common facets, differences and priorities of this wisdom.This article claims that utilizing a variety of bases and insightful sources such as revelation, intuition, intellect and sense, along with the ontological and anthropological principles, a fundamental method for the creation of a SUPREME POLITICAL wisdom providing the mans’ POLITICAL-social life through the intellectual statement as well as their happiness here after could be easily developed.In a comparison between the theoretical bases of SUPREME POLITICAL wisdom with those of POLITICAL philosophies or the common and secular politics, it has been stated the potentialities of the SUPREME wisdom along with more attention to the superiorities and benefits. Thus, the theoretical bases of SUPREME POLITICAL wisdom would be considered as fundamental elements for its creation.

In recent years, Iran’, s POLITICAL SYSTEM has faced different challenges, such as conflicts between the government and the parliament, disagreements between the SUPREME leader and the president, etc. Some experts believe that most of these problems will be solved if the POLITICAL regime changes to the parliamentary model. This research, which is done in a Descriptive-Analytical method, seeks to answer the question that what is the SUPREME leader’, s role in a parliamentary regime, considering this regime’, s requirements in Iran’, s constitutional law. The parliamentary regime seems to have benefits, such as the optimal SYSTEM for more complete implementation of authorities of the Vali e Faqih. But parliamentary regime’, s implementation will also face challenges such as weakening the sense of public participation in government administration. Although the parliamentary regime may seem more coordinated by Velayat e Faqih’, s position theoretically, but to implement it in the country, its necessary requirements must be provided first. Otherwise, the regime’, s change into a parliamentary SYSTEM will not only be worthless, but it may also cause more disadvantages.

Guidance has a transcendent meaning in Islamic literature and is at the center of the definition of politics in Islamic sources; and it is its identity which has both internalized politics and differentiated it from others (history). Research on POLITICAL leadership, unlike the category of leadership, does not have a long history. In the first way, the lack of research in the POLITICAL thought of the SUPREME Leader of the Revolution is also evident (background). What model can the POLITICAL thought of the SUPREME Leader of the Revolution regarding POLITICAL guidance provide? (Question). The method used to answer this question is data foundation (grounded theory) with the approach of Strauss and Corbin, who have provided a SYSTEMatic approach to qualitative research (method). In this research, 548 selected propositions in the open coding process were extracted from the statements of the SUPREME Leader of the Revolution, and by contemplating these propositions, 688 concepts or themes were obtained. A comparative study of these concepts revealed 101 categories. In axial coding, cognitive and perceptual categories, tendencies and emotions, and action and behavior were inferred from these categories as axial phenomena. And other categories, according to the type of their relationship with the central category, were formulated into causal, contextual, intervening factors, strategies and consequences. And in the selective coding, the category of “ POLITICAL man at the level of the SYSTEM and the revolution” as a central phenomenon has integrated all categories around it and thus a model of POLITICAL guidance in the POLITICAL thought of the SUPREME Leader of the Revolution was developed.

This article aims to more deeply explore SUPREME leader's viewpoint about transition from western POLITICAL sciences to Islamic POLITICAL sciences as an effective step to make scientific program of the country operational. Therefore, using content analysis based on grand theories, the author tries to extract his viewpoints from speeches, documents and stances in the areas of science and technology etc. and explain conceptual model of transition from western POLITICAL sciences to Islamic POLITICAL sciences. Results obtained in issues such as conditions, grounds, large scale strategies as well as proper and necessary national measures for transition from western POLITICAL sciences to Islamic POLITICAL sciences will pave the way for thinkers, researchers and related officials.

In ayatollah Khamenei's opinion, Islamic awakening is an un-refutable reality against the sense of "being inferiorized" which is imposed on Muslim societies by western colonialism in past centuries; however, his eminence believe that Islamic awakening is the same "Islamic dignity" introduced to Muslims as a live and dynamic paradigm by Islamic revolution of Iran that which challenges "western civilization" and "liberal democracy" SYSTEM up to the final stages.

The paper offers a distinctive reading of Popper’s work, suggesting that his Logic of Scientific Discovery (LScD) might be re-interpreted in the light of his Open Society. Indeed, Popper can be interpreted as criticising certain aspects of his first book, and as a result improving upon them, in his second. It suggests translating what Popper says about ‘conventions’ into his later vocabulary of ‘social institutions’. Looking back, I believe that Popper never intended the language of conventions and decisions to be read individualistically. I remain unsure whether Popper was himself quite as clear about this as he could have been.  My reading makes Popper a pioneer in the sociology of science. Scientific institutions are arenas of POLITICAL power; but Popper did not discuss the structure and inter-relations of the social institutions of science, or offer a politics of science in the context of his methodology. What is missing from the skeletal sociology of LScD is the politics. We could put it in Popperian terms this way: scientific institutions are both open and closed. They are closed, firmly, to the inexpert, to the non-members; supposedly they are open to the qualified, provided the prerogatives of seniority and leadership are acknowledged. Despite these shortcomings, Popper’s critical and rational approach and his insistence on openness and intellectual honesty are still important today.

Following the Constitutional Revolution in Iran, the Shah’ s personal vote and will gradually replaced the elite's collective decisions, and democratic practices and the use of elitist wisdom in resolving the country's major crises and problems replaced previous methods. One of the most popular procedures of collective decision-making after the victory of the constitution until the coup of 1921 was the formation of the SUPREME Assembly or the SUPREME Council of the Court. The problem of this article is that, why, with what function, and when was the SUPREME Council of the Court formed? This article attempted to evaluate the performance of the five periods of the formation of the SUPREME Council of the Court by the method of historical description. The author believes that the SUPREME Council of the Court acted as the Constituent Assembly. The results of this study showed that, the Council was a fluid gathering of ruling politicians, parliamentarians, influential religious figures and high-ranking marketers which were formed during great crises and its formation signified the need for structural changes in the POLITICAL scene. Therefore, it remained as a procedure for macro-POLITICAL decisionmaking to legalize structural changes in Iran.

Background and objectives: The present study seeks to question the meaning, the what, the why and types of influence on the thought of the SUPREME Leader of the Revolution and to analyze different aspects of the issue from his perspective. This research answers the following question: What does the influence mean in the SUPREME leader's thought? Methodology: The research method is qualitative and theme analysis in the form of network themes. The statistical population of this study includes all the speeches that were delivered by Ayatollah Ali Khamenei from 1989 until 2018 about influence. The method of data gathering is a documentary and library studies with access to the primary sources, i. e., the SUPREME Leader's lectures, documented on his site. The findings have been analyzed in the context of the theme analysis of their statements from 1989 until 2018. Findings and results: In general, influence includes various types of cultural influence, POLITICAL influence, security influence and economic influence, and the influence of the enemy is pervasive. In terms of the enemy's influence method, the most important one is influence in the country, which exists in public and private SYSTEMs, either individually or collectively, and in various types of influence. The purpose of enemy's influence can be summarized as a whole in the sense of destruction. The main motivation for enemy's influence is also the domination and continuation of the historical experience of arrogance and the exploitation of aliens. Strategies for countering enemy influence are, from the SUPREME leadership's point of view, raising awareness, consciousness, and understanding of the role of enemy influence in cultural, POLITICAL, security, and economic dimensions.

Constitutionality, as a significant and influential event in Iran's contemporary history, has been repeatedly mentioned in the speeches of the SUPREME Leader. His perspective on this critical historical phenomenon is the main subject of this article. This research aims to explore the SUPREME Leader's opinions and views regarding constitutionalism, and the researcher used qualitative content analysis to explain and understand his opinions in this context. The primary question of this article is: What is the SUPREME Leader's intellectual viewpoint on constitutionalism? To address this question, we analyzed the leader's statements and speeches from the onset of his leadership to the present and reached the following conclusions: The findings from this approach indicate that his three main perspectives on constitutionalism are “the religious and popular roots of the revolutionaries in Iran,” “the deviation of constitutionalism during the Iranians’ transformation,” and “British colonialism as the main obstacle to Iran’s evolution”.