International Journal of Political Science ISSN: 2228-6217

Vol 10 No 4 Winter 2020, (pp.81-94)

Modeling the Decision-making Method of Imam Khomeini for the Officials and Managers of the Islamic Republic of Iran

Morteza Mohammadzadeh¹, Abdolreza Baghi^{2 *}, Morteza Abazari³

^{1, 2, 3} Department of Humanities, Faculty of Humanities, Shahreza Branch, Islamic Azad University, Shahreza, Iran

Received: 5 March 2020      ;             Accepted: 20 Dec 2020

Abstract:

In this article, a model of Imam Khomeini's decision-making method has been used for the use of officials and managers of the Islamic Republic of Iran, the purpose of which is to grow and promote the Islamic Republic and help make appropriate decisions, especially at the macro and effective levels. In this regard, the method of discourse-based analysis, as well as historical analysis, has been used. Also, Imam Khomeini's rational strategies and behavioral patterns in decision-making have been examined from various perspectives, in- cluding moral neutrality, idealism, or the school of peace and security. Also, an operational analysis of the Imam's decisions before and after the revolution has been made. The most important features and results of Imam Khomeini's strategic decisions have been extracted and based on that, modeling and theorizing decision-making methods have been done for the officials and managers of the system. To be more transparent, a case study to model the Imam's decision-making method has been reviewed by educational officials and the effi- ciency of this modeling method has been shown.

Keywords: Modeling, Decision making, Managers of the Islamic Republic of Iran, Rational strategies, Idealism, Strategic decision

Introduction

Rationality is the factor of human recognition and one of the important concepts of contem- porary cultural theory. The Latin word for "rationality" means "rational," and the terms rationalism and rationalization are derived from the same word and used in the social sciences. The concept of rationality refers to

*Corresponding Author’s Email:  baghi@iaush.ac.ir

a period of human life that began in the West after the Renaissance, and as a result, a new worldview prevailed over the political, social, economic, moral, and scientific aspects of life, and human life. (Derakhsheh, and Mou- savinia, 2018).

In addition to the issues of rationality in

Western thought, this concept has a long his- tory in Islamic civilization. The issue of ra- tionality in the intellectual conflict of the two main branches of philosophy-oriented and religion-oriented in the history of Muslim political thought has always been discussed and has been considered in the three main branches of Islamic thought, namely Mashaii, Eshraqi, and Sadraei.

Certainly, in addition to political ideas, Imam Khomeini also had jurisprudential, theological, mystical, and Quranic ideas, some of which sometimes played a role in his stances. Therefore, in general, it can be said that every position that he has taken in the field of politics is taken from his collection of ideas in various dimensions and the result of all of them. Therefore, this article examines the aspects of value-based rationality seen in the life of Imam Khomeini. The research seeks to determine the factors of the superior- ity of Imam Khomeini's ideas over the liberal and Marxist ideas of the forties and early fif- ties (Joshaghani Naeini, 2015).

Numerous studies and researches have studied and studied various political pheno- mena, including decision-making and its processes, using the framework of "systemat- ic" analysis. Such as the expansion of the concept of the system in the political sciences, in the work of David Easton, even though in the traditional view, diplomacy is considered as a "tool" for "foreign" imple- mentation. But newer perspectives, with the introduction of the concept of public diplo- macy, see it as influencing public attitudes to the shaping and implementation of foreign policy, including dimensions of international relations that go beyond traditional diploma- cy. Therefore, public diplomacy with this definition can be effective in the foreign poli- cy decision-making process. One of the clear examples of decision-making and decision-

making, especially in critical and sensitive times, is Imam Khomeini. By modeling his decision-making method and extending it to all levels of society and officials to make ma- jor and effective decisions, we can help the growth and promotion of the Islamic Repub- lic and Iran. Therefore, modeling the deci- sion-making method of Imam Khomeini for the officials and managers of the Islamic Re- public of Iran is one of the most important goals of this article.

Research method

1. 1.       Information collection method Scientific research in the field of political issues, like all disciplines in the social sciences, is a circular and self-correcting process consisting of seven major stages.

-   Identify and define the problem un- der investigation;

-  Formulation of hypotheses;

-  Through research;

-   Measurement (including the opera- tional definition of variables and de- termination of appropriate methods of data collection);

-  Gathering information;

-  Analysis of collected information;

-   Generalization of research findings (Joshaghani Naeini, 2015)

In this research, the presented information has been collected around the subject of analy- sis of Imam Khomeini's biography in the form of a value-based rationality perspective.

Since the subject of the research has a qu- alitative aspect, the collected data also have this feature. The information of this research has been collected through studying and re- viewing the announcements, statements, in- terviews, and comments of social and politi- cal science thinkers as well as the events that have taken place.

The documentary method is a library ac- cording to the research topic in this research. The information collected is in line with the hypotheses and questions raised in the first chapter of the research.

The data collection method of the present study is based on library research findings, receipts, documentation, and interviews. Therefore, the research literature has been considered in this study.

Since part of our research is to examine the problem in the past, the importance of the documentary method is doubled. Although this study deals more with the current situa- tion, it seeks to review previous research in the field of research. Therefore, dealing with the documentary method is a necessity for this research.

1.    Method of analysis

The proposed analysis method is based on discourse analysis. In defining and what the discourse of the Islamic Revolution is, the meaning and concept of the discourse must first be determined.

The word discourse is one of the most im- portant concepts that have been very impor- tant in the philosophical, political, and social thinking of the West, especially in the second half of the twentieth century.

According to another definition, any ac- tivity in the form of cultural interactions that lead to the exchange of meaning can be ex- amined in the context of discourse. In other words, when we talk to people who agree with us or argue with people who disagree with us, we do so through language.

In general, political discourse is rooted in the political culture of a society, and political culture itself is the product of the collective history of a political system and the culture and life history of the people who build that system.

Discourses themselves are produced and changed by the confrontation of forces, the exercise of power, and domination. Adopting a discourse position means denying objec- tive, external, and definite meanings for af- fairs and actions. In discourse analysis, it is assumed that facts exist but that discourses make sense of it.

Discourse can be considered as an expla- nation of language beyond words and phras- es, and it can be sought in non-verbal cues and actions and all communication between people. Foucault argues that "discourses are derived from agents, but their function is to use these symbols to represent and select more objects."

Imam Khomeini, as the reviver of the Is- lamic civilization of Iran and the founder and architect of the Islamic Revolution of Iran and the leader of a cultural revolution, enjoys a high and unchangeable position.

The beginning of the Islamic Movement of Iran in June 1963 and the role of Imam Khomeini's wise leadership in this field, es- tablished a new discourse in the field of polit- ical-religious studies at the subnational and transnational levels. Which is the subject of this article entitled "The Discourse of the Is- lamic Revolution". The Islamic Revolution of Iran, led by Imam Khomeini, began its movement by taking advantage of the great cultural support. And in an era called the White Revolution and in the form of imita- tions of the Pahlavi regime from the West, the process of cultural decline in the geogra- phy of Iran had taken place; It presented a new discourse in the form of the discourse of the Islamic Revolution of Iran to the Iranian religious community, free nations, and the world. The fact that the Islamic Revolution of Iran and Imam Khomeini are two inseparable phenomena cannot be ignored. And the anal- ysis of the Islamic Revolution of Iran is not

possible without recognizing the personality of its great leader and analyzing the multidi- mensional and unique personality of this ex- ceptional figure of the time. (Fardoost, 1990)

Therefore, the analysis of the discourse of the Islamic Revolution requires a correct un- derstanding of the thoughts, views, and dis- course of Imam Khomeini. In this article, we tried to use his precious words as much as possible, although the truth of the matter has certainly not been fulfilled.

Imam Khomeini, as the founder of the Islam- ic Republic of Iran, is one of the few contempo- rary religious, social, and political reformers who, in the form of a comprehensive and irrep- laceable figure, has succeeded in breaking out of the narrow circle of theorizing. And with a pragmatic approach, and emphasizing the mental and objective conditions of the Islamic society and the people, he presented his views and ideas and implemented them during two decades of the wise leadership of the Islamic Republic of Iran (Taheri Bonchenari, 2009).

Discourse analysis and application, teach- ing, and formulating the correct use of dis- course will make it better to convey the con- tent of the word to the audience. In fact, by using discourse analysis in the best way, that is, rational analysis, we will cause our reli- gious and intellectual issues to be promoted not only among the strata of our society (the educated, etc.); It will make these issues do- cumentable and usable even across borders and internationally.

2. Historical analysis

To talk about the speech from an economic point of view, we should say a speech in the field of politics will have added value and profitability when it can produce many illu- sions and associations, and this goes back to the structure of the market in question and its unique characteristics.

Based on this, it can be said that the polit- ical market in Iran before the 1979 Revolu- tion was completely monopolistic. In the sense that there was no more than one official speech in this field and the structure of the word in the dominant power organization was completely monolithic and unstructured.

This led to the creation of a marginal and in- formal market along with the verbal exchange market in the second Pahlavi era. This situation continued until the year? With the opening that Mohammad Reza Pahlavi created in the political structure; It turned out that the power of the speech that was produced in the margins and was not important at all in terms of sovereignty was far more powerful and empowering than the polit- ical system felt.

The Islamic Revolution was nothing but the powerful influx of marginalized words into the text and overturning it. This is how the discourse of the Islamic Revolution emerged (Fathollahi, 2019).

The purpose of doing this, that is, the his- torical and analytical study of discourse, will give us a useful background of relevant and effective discourses. The analytical and his- torical study of the discourse among other political and religious leaders in the world and the study of its results and effects on the audiences and strata of countries will cause us to obtain a useful and useful method; And separate it from other methods.

Investigating the rational framework and strategies, Imam's behavioral patterns in de- cision making

The abstraction of concepts in the hu- manities and social sciences practically pre- vents us from having a complete and com- prehensive definition of a single concept such as strategy. In this case, we are dealing with several definitions, each of which looks at the issue with a specific type of attitude and de- scribes it.

1. Infrastructural branches in strategy de- sign

A strategy does not only cover the internal scene; rather, many strategies look at the in- ternational level. The strategy usually has hypotheses on which to base its theoretical basis. In a general division, these hypotheses can be divided into realism, moral neutrali- ty, idealism, or the school of peace and se- curity (Jahantigh, 2019).

2. Moral neutrality

Although realist writers have been sensitive to ethical issues; but they do not pay much attention to work ethic, and this is separate from their field. Of course, in many theories, such as the theory of deterrence, ethical prin- ciples can be found to some extent, but the strategy cannot be equated with ethics.

The truth is that no matter how hard the political world tries to distance itself from morality, it cannot distance itself from val- ues. Almost without exception, all strategists believe that peace and security are desirable values. Deterrence, disarmament, collective security, arms control are all valuable con- cepts that are not far removed from any strat- egy; But the important thing is that each group looks at these concepts differently. Proponents of the School of Peace and Secu- rity seek to realize the two concepts of peace and security by relying on law, cooperation, reason, international law, and the cooperation of international organizations; unfortunately, this school has been successful in defining terms but has failed to turn them into a value (Sohrabi, 2005).

The focus of Imam Khomeini's decision- making before and after the Islamic Revolu- tion in various fields

In his decision-making system, Imam Khomeini made decisions that were both ra- tional and in line with value principles and

did not conflict. Imam Khomeini did not dis- tinguish between rationality and core values; the decision to fight the Shah was a valuable one based on the principles of Islam. And at the same time, he had wisely planned and designed it.

In the arena of war, when the Imam con- tinues the war, he continues with a rational path, and it was also a value debate.

Although Imam had a problem in explain- ing the constitution with some of its clauses but based on a rational work, he felt that it was the principle of the constitution that should be written and announced its flaws after a few years and corrected it. Therefore, the decision of the Imam is rational and un- der the beliefs and religious principles.

In cases such as Salman Rushdie's aposta- sy sentence, the Imam stated both the sen- tence and the death sentence but did not say that Iran should go and kill Salman Rushdie. The sentence is both valuable and rational. Western societies owe it to us in this regard and the effects of the ruling on our foreign relations.

If we understand the whole struggles and life of Imam Khomeini, his rulings are ra- tional (Fathollahi, 2019).

Imam Khomeini's decision was based on jurisprudential thought. Jurisprudence is based on rationality, which is a kind of philo- sophical and value rationality. In this type of rationality, with the beginning of the move- ment and the formation of the government, the Imam also paid attention to instrumental rationality (science and knowledge).

Knowledge of political movements as well as how to govern the state were mattered to which the Imam paid attention.

Every action and decision needs to be known. The ruler must proceed based on knowledge and knowledge. When a jurist rules, political science is also necessary for

him. Imams dealt with politics because of their ability in jurisprudence and ijtihad. Imam's actions were based on rationality. As the letter to the Soviet leader, this is a ration- al work, and it is a scientific subject for a political scientist and seeks the value of work.

Imam's decision is based on rationality and ijtihad. An authoritarian ruler does not need rationality because he has power and authority, but the Islamic ruler must have rationality and the Imam was both a jurist and a mujtahid. Therefore, his decision was based on rationality and value (Sadati Nejad, 2019).

Imam Khomeini's decisions can be judged based on his four views that shape ideology. Imam Khomeini's views include these pillars. The principles of the Twelver Shia religion, Velayat-e-Faqih, the principle of the constitu- tion based on the official religion of the country and placing the people in place of the nation, which introduces its people as supe- rior to the people of the time of the Holy Prophet in its political will.

Imam's tendency to philosophy, mystic- ism, jurisprudence, and ijtihad, of which Imam was a famous jurist and mujtahid; Who was able to resolve the affairs of the society in this way and especially the rulings of the government and expediency and some prob- lems of the society. Such as the establishment of the Expediency Council, the 8-article dec- laration, and the formation of the executive staff of Imam Khomeini's decree; And the subject of politics that the Imam was a jurist and a mujtahid and had ruled, so he consi- dered politics necessary and addressed it. Philosophers consider courage, wisdom, rea- son, and justice as the four attributes of pow- er that are the result of politics. (Mahdavi Zadegan, 2019).

The foundations of Imam Khomeini's thought were based on reason and sharia, and these two concepts cannot be separated from each other in his thought.

For every Muslim, value is not central to anti-rationality, but it is important to define rationality. If rationality is only in the West- ern sense, the Imam's behaviors and positions may be considered merely value-oriented and not rational-oriented, but in the dictionary of Islam, value-oriented is not contrary to rea- son but is central beyond reason.

Imam, as a mujtahid, considers the prin- ciples of reason as the main sources of rul- ings. In his decisions, he considers value and rationality together. The Imam performs his religious duty in cases where the Sharia has an explicit text (Sari al-Qalam, 2011).

1.    Characteristics and results of Imam Khomeini's strategic decisions

Analysis and inference from quantitative data and extracted categories, in addition to the mentioned results, show other features and results about Imam Khomeini's decision to accept Resolution 598, which are:

1-   A prominent feature in this decision of Imam Khomeini is having priori- ty and preferring the more important principle over the lesser important one. Despite Imam Khomeini's be- lief in the continuation of the war until the final victory, which was repeatedly repeated during the years of war imposed by the nation; When Imam Khomeini sees the interests of the system and the country in dan- ger, by preferring the interests of the system over everything else, by ac- cepting the resolution and the cease- fire, he says: The interests of the system are one of the issues that precede everything.

On this basis, he easily ignores his pre- vious and heartfelt desire and ac- cepts the resolution and, in his own words, drinks the poisoned cup for the benefit of the system, the coun- try, and the revolution.

2-   The important point, in this case, is to mention that their acceptance of peace is not a renunciation of sacred principles and ideals.

Rather, Imam Khomeini combined ad- herence to principles and ideals with realism and made decisions by ex- amining and analyzing the situation, conditions, and requirements of the time. That is, accepting peace is not a compromise and turning a blind eye to the struggle of truth against falsehood and Islam against infideli- ty; rather, with this tactic, only the type and tactics of the struggle and its form have changed, but the prin- ciples of the struggle remain in place.

This new measure also shows wisdom, vigilance and sharpness, and know- ledge of the requirements and changes in internal and environmen- tal factors; and it has been formed to preserve the basic principles of the system and the Islamic Revolution and maintaining its existence. In fact, with this decision, the Imam showed that they are a realistic idealist.

3-   Like other decisions of Imam Kho- meini in this regard, the basic prin- ciples of belief derived from the teachings of the true school of Islam were the beacon of the Imams and governed his strategic decision.

Principles such as the basic principle of reliance  on  God  Almighty  have

caused Imam Khomeini's heart reas- surance and have made his determi- nation to make and implement deci- sions firm and steadfast. Which they have repeatedly mentioned and em- phasized. The important principles of divine providence and test, ho- nesty, incompatibility, service to the people, adherence to obligations are other principles and doctrinal foun- dations governing this decision of Imam Khomeini.

4-   Three important management prin- ciples used in this decision; prin- ciples of counseling are the direc- tion of affairs through legal institu- tions in the scope of their duties and the important principle of supervi- sion during the delegation of author- ity.

The content of Imam Khomeini's speech is easily used, in which case, he is subject to collective decision-making and has used the consultative opinions of mil- itary, political and economic experts as well as officials.

As they have mentioned this issue many times and in the section related to the principle of counseling, their words about it have been fully stated.

The second managerial principle is to direct affairs through the legal institu- tions of the country within the scope of the legal duties of each of them. Which Imam Khomeini, as in previous cases, considered in the framework of legalism and the observance of legal criteria; And determined the scope of authority of each of the relevant officials following the provisions of the Constitution; So that in critical and dangerous moments, the in- terference of affairs does not prevent the

optimal performance of the country's af- fairs and indiscipline in the implementa- tion. In this case, too, the words of Imam Khomeini have been quoted in the rele- vant section.

As for the third principle, which is the principle of management supervision and control over its subset; the practical case of Imam Khomeini is a complete exam- ple, as he implicitly referred to the issue of delegation of authority (Commander- in-Chief of the Armed Forces) with su- pervision:

Do not think that I am not aware of the work of the war and its officials (Imam’s Sahifa, 1999).

5-   Adopting an active strategy by Imam Khomeini, in this case, is one of the prominent features of his decision-making. Explaining that during the one year since the adop- tion of Resolution 598, by taking a position of neither rejecting nor ac- cepting, he left the enemy in a state of uncertainty and passivity.

On the other hand, he tried to amend the resolution in favor of Iran, and in line with the legitimate demands of our country, he kept it for the day; And finally, by taking ad- vantage of the opponent at the most critical moment, by accepting it, he thwarted the si- nister plans of the United States and not only made its military, propaganda, political and economic tactics ineffective; Rather, with Saddam's re-attack after the adoption of the resolution, the world's public opinion realized the legitimacy of the Islamic Republic of Iran and the baseless claims of Saddam and his supporters.

6-         Another characteristic and impor- tant point, in this case, was Imam Khomeini's prediction about the

possibility of Saddam's re-attack, which came true and showed how much he knew about the issues.

7-         Another feature of this decision is the way Imam Khomeini treats and justifies and consoles the people and expresses sympathy with them.

In this case, Imam Khomeini, in his his- torical message, never wanted to talk to us about the position of religious authority or the leadership of the system and the need to follow it. Rather, like a compassionate father, he tried to justify and persuade his people with an emotional expression and help them to accept and digest this issue and attract their participation. He even expressed his sympathy for the people and called on them to be patient and patient and said:

"Children of my revolution, you who do not want to give up your sacred pride for a moment; Know that every moment of my life is spent in the path of the holy love of serving you. I know it's hard for you, but isn't it hard for your old father? Bear this situation that God is with the pa- tient.” (Imam’s Sahifa, 1999) And he calls on his companions to "stay away from the Conflicts and be care- ful not to become subconsciously the instrument of extremist thoughts and ideas." "And patiently watch the situ- ation of the enemies together." (Imam’s Sahifa, 1999)

8-   The last and most important feature of this strategic decision was the presence of the Imam.

By adopting Resolution 598, Imam Kho- meini not only saved the country from a great crisis but also tried to turn it into another op- portunity for the system, the revolution, and

the Islamic state; And to use the liberated energy and force of the nation to equip and mobilize the people in a comprehensive way for the further growth of the country.

In this regard, he called on the authorities to first rebuild all forces and prepare and equip all units of the country according to the principles of comprehensive defense; And secondly, to prepare the means for the moral, doctrinal, scientific, and artistic advancement of the youth, and to prepare them for a scien- tific struggle; And keep the spirit of indepen- dence and self-sufficiency alive in the nation. Imam Khomeini said with full self- confidence: We have been able to create all those arts, inventions and progress in the conditions of war and siege; therefore, in bet- ter conditions, we provide sufficient grounds for the growth of talents and research in all

matters (Imam’s Sahifa, 1999).

According to the management principle, such dealing with threats and crises can only be evaluated and analyzed as the approach of turning threats into opportunities.

Revealing the nature of gangs and liberals by Imam Khomeini by clarifying their differ- ent orientations in different conditions of the revolution and the imposed war and the na- ture of their analysis and propaganda in line with American goals; And warning about their influence within the pillars of the sys- tem and ordering the protection of veterans in the field of jihad and martyrdom, and using their existence in all fields can also be eva- luated and analyzed in this regard. (Imam’s Sahifa, 1999)

2.    Imam Khomeini's use of collective wis- dom and the opinion of others in deci- sion making

In his decisions, the Imam used the collective wisdom and opinion of other scholars and authorities, and this is seen based on what is

in the history of his activities. He acted in the uprising of June 6, accompanied by other au- thorities. Imam Khomeini was bound to work collectively; The main driving force of the sys- tem was the movement of the Imam, but he adhered to collective wisdom. Imam Khomeini did not accept many decisions after the victory of the revolution, but he respected the opinion of other officials and proposers.

Imam Khomeini started and ended the war in consultation with others; therefore, every de- cision he made was based on the collective wisdom and the opinion and consultation of authorities and scholars and using the opinion of officials (Sadati Nejad, 2019).

The formation and establishment of spe- cialized institutions and organizations showed his serious use in public affairs of the committed and experts in his intellectual principles. The committees of the Islamic Revolution, the Foundation of the Oppressed and the Veterans, Aid Committee, Islamic Propaganda Organization, Qom Seminary Propaganda Office (Preacher Training, World Assembly for the Approximation of Islamic Religions, Leadership Experts, His represent- atives in the provinces who were also the Friday prayer leader, all show the use of col- lective wisdom and the opinion of others in the decision-making of the Imam and have not decided solely on their own opinion.

In the ruling system of Imam Khomeini, part of the work is to pay attention to collec- tive wisdom. In his rule, for example, he paid attention to collective wisdom to form lea- dership experts.

- Imam in his testament refers to the discussion of Bazargan being Prime Ministered and Ayatollah Montazeri being Deputy Supreme Leader whom he did not agree with but did so with a common opinion.

In the discussion of the adoption of Resolution 598 and the end of the imposed war, Imam Khomeini made such a deci- sion in consultation with other state offi- cials and military commanders.

Imam Khomeini did not have a positive opinion on the election of Banisadr and his presidency from the beginning, but he res- pected the people's vote and the opinion of officials and advisers at the beginning of the revolution. All these cases have shown the Imam's attention to collective wisdom and the opinion of scholars, authorities, and others.

Imam Khomeini's behavior can be stu- died in two dimensions. He did not need the consensus of the authorities in the areas where he felt a religious duty. Dur- ing the Islamic Revolution, despite the lack of support from some authorities and scholars, he continued his way and did not pay attention to their opposition; Howev- er, after the establishment of the Islamic government in the methods of governing and in cases where the religious text was not involved, he paid much attention to collective wisdom and considered it as a criterion for decision making. Imam Khomeini was a consultant and used the collective wisdom and opinion of scholars and authorities.

Modeling and theorizing Imam Khomei- ni's decision-making method for officials and managers of the system

In this regard, we will try to provide some of the most important recommendations and words of Imam Khomeini regarding the pre- servation of the unity and unity of the word in the Islamic Republic and among the Islam- ic nations; To clarify the importance of this issue in the words and thoughts of His Holi- ness more than before. Imam Khomeini says:

"Make sure that you do not miss the word ‘God's hand is with the group'. "If the con- gregations are all together and the idea is Is- lamic, the hand of God is with you."

He says: Invite everyone to the unity of the word, God Almighty has commanded: "And hold on to the rope of God", but gather. Community by consolidation by the rope of God, not every society is desirable, and hold on to the rope of God is desirable.

Read in the name of your Lord, the name of Lord is the same string that you should all strike with, invite people to unity, invite them not to become a group” (Imam’s Sahifa, 1999).

He also spoke about the need to maintain the unity of the people against the superpow- ers and the resistance of the large Muslim population against the aggressors; "My mes- sage to all Muslims is that they should unite with all the facilities and with the huge popu- lation that Muslims have and with the many countries that are under their domination and power.

If they unite, none of the superpowers will have the power to invade them. All the mis- fortunes of Muslims are for this division that exists between them, Muslim nations to gath- er otgether "(Imam’s Sahifa, 1999).

-   Imam Khomeini did a new job and in- troduced a jurisprudential approach to gover- nance and his work was unprecedented be- cause the rulers in the past rule were not juri- sprudential.

-    This type of governance is a practical work that has been shown that both the Imam himself ruled with a jurisprudential approach and Ayatollah Seyed Ali Khamenei has fol- lowed this procedure in recent years.

Therefore, the superiority of jurispruden- tial rule is quite obvious. If there is a problem in implementation, it is the problem of the officials, and the problem of the officials is

two things: first, recognizing the type of ru- lers who should be recognized, and the ne- cessary identification is that scientific centers pay more attention to political jurisprudence. Students and professors should become more familiar with political jurisprudence. The second issue was ideological. Due to ideolog- ical and abstract views, some of our officials have prevented the understanding of Velayat- e-Faqih and jurisprudential rule. Therefore, the officials should put aside the veils of false intellectualism and understand the rule of jurisprudence because many of those who criticize Velayat-e-Faqih do not have a cor- rect and basic knowledge of Velayat-e-Faqih (Mahdavizadegan, 2019).

Certainly, Imam's decision-making style can be a basis for decision-making for the country's management system, but in this regard, extracting these principles and roots of its ideas is very important.

The publication of Imam's works has col- lected a collection of his statements and views on various topics, but it is the task of researchers to extract theories from these col- lections to be considered and used by offi- cials and managers of the system as a correct decision-making model. And the managers must first understand and comprehend the Imam's biography correctly and then discover the fixed and changing principles of his views. Considering that the Imam paid atten- tion to the role of time and place in decision making, so one of these components should be considered as a model (Mahdavizadegan, 2019).

Modeling from Imam's point of view for the officials of the Ministry of Education and Cultural Affairs

A continuous and dynamic movement to break any dependence on the system of do- mination and achieve independence in its

maximum form is considered a security- creating element.

Given the conditions of the Islamic Revo- lution and its resistance to all the arrogant governments and powers of East and West, economic self-sufficiency is one of the objec- tive necessities; Which is necessary to con- tinue and maintain the path of the revolution. Imam Khomeini always emphasized self- sufficiency in economic fields and other fields; And they said: "Today, when you see the country progressing in this way, it is be- cause you are working; "They wanted us to be behind, and it was really to not let you do it yourself, not to let your thoughts work."

He knew the way to save the country in economic independence and achieving self- sufficiency; He believed that: "If your coun- try is not saved in the economy and has de- pendence, all kinds of dependence will fol- low it and we will also find political depen- dence.

Because when we have nothing, our hand reaches out to the United States and the Unit- ed States imposes everything on us. "We cannot go under him when we are strong."

Imam Khomeini also believes that: "Know that as long as you reach out to others in the needs of advanced industries and live a life of wretchedness, the power of initiative and progress in your inventions will not flourish.

We must believe in ourselves that if a na- tion wants to live without dependencies, they can” (Imam’s Sahifa, 1999).

Therefore, Imam Khomeini always em- phasizes self-confidence and self-reliance to be independent by self-sufficiency and sever- ing dependence on others; Especially in the economic aspect, it was possible to bring the country to the stage of development, and thus to be able to resist the aggression and arro- gant coercion, even in the military dimension of the country.

Conclusion

One of the most important questions raised is that, considering the position of Imam Khomeini as a religious and political leader, what pattern has decision-making followed in his mind?

Decision-making in the thought of Imam Khomeini as a religious and political leader has been combined under the influence of religious requirements and value-based ratio- nality. As we have seen, in Western, Marxist, and secular thought, the only criterion in ma- cro-political discourse and decision-making depended on a utilitarian, intellectual and political framework; however, in Imam Khomeini's thoughts, it was proved that his intellectual model is the Holy Quran, theo- logical issues, pure Muhammadan Islam, em- pirical and rational, moral and religious is- sues.

Another important question is what is the difference between value-based rational deci- sion-making and Western modernist rational decision-making?

Decision-making in modernism is entirely utilitarian and influenced by the idea of utili- tarianism, but the view of value-based ratio- nality, in addition to the material interests of society, also considers moral excellence. In fact, in the rationalism of modernism, the only criterion is the superiority of the materi- al issues and the current world interest. Eve- rything in it leads to profit. But in value- based rationalism, which Imam Khomeini places great emphasis on, there are religious and transcendental values. Of course, in thought like Western thoughts, it is not one- sided to sacrifice one thought to another, but these two thoughts, namely Islamic and intel- lectual, are necessary and obligatory.

Imam Khomeini's comprehensive strateg- ic decision-making model is based solely on the final findings of the research in the form of the question: What is Imam Khomeini's

strategic decision-making model? And what are its features?

The final answer is based on the analysis of the results obtained from objective and quantitative data extracted from the text of Imam’s Sahifa and indicates the following six types of features in Imam Khomeini's strategic decisions:

1. Adherence to the principles and foundations of belief and school values


2. Strategic knowledge


3. Power of analysis and forecasting


4. Adopting different and appropriate strategies according to different in- ternal and environmental require- ments and conditions (appropriate approach)


5. Adopting an active strategy (active coping approach)


6. The approach of turning a threat into an opportunity

Based on this feature, a comprehensive model of Imam Khomeini's strategic deci- sion-making has been designed.

Based on this feature, a comprehensive model of Imam Khomeini's strategic deci- sion-making has been designed.

As can be seen in the comprehensive de- cision-making model of Imam Khomeini, the three basic components of Imam Khomeini's strategic decisions are:

1)   Value principles and foundations and doctrinal and doctrinal teach- ings as the basis, basis, and founda- tion of the decision;

2)   Imam Khomeini's strategic know- ledge, including knowledge of in- ternal factors (strengths and weak- nesses of the system) and environ- mental factors (threats and environ- mental opportunities of the system);

3)   The power of Imam Khomeini's analysis and prediction, which has been proven based on the final find- ings of the research as the three main dimensions of Imam Khomei- ni's strategic decisions.

The principles and values of Imam Kho- meini as the main basis of his strategic deci- sions are at the top of the decision-making pyramid and form the basis of Imam Kho- meini's decisions.

One of the important dimensions of Imam Khomeini's strategic decisions is strategic knowledge. This component includes the Imam's knowledge of internal factors (strengths and weaknesses of the system) and environmental factors (threats and environ- mental opportunities of the system).

Quantitative data obtained from the ex- traction of categories in the subjects under study indicate a total of 1694 frequencies about internal factors and environmental fac- tors. This large number expressed Imam Khomeini's extensive knowledge about the internal and environmental factors related to

the issue under discussion, which is widely reflected in his statements.

Cognition undoubtedly had a significant impact on the adoption of the type of strategy and their decision-making method, and this knowledge was confirmed without exception in all cases of the decisions under considera- tion.

Another dimension of Imam Khomeini's strategic decisions is the power of his analy- sis and predictions, which was confirmed in 90% of the cases studied. This component, along with the component of strategic know- ledge of internal and environmental factors, acts as a complement to it; And introduces the element of time into the category of cog- nition and provides the power to analyze and predict future events; Which has certainly played an important role in the type of deci- sion-making of Imam Khomeini.

The types of predictions that are reflected in his words to the decisions under considera- tion. These predictions include 28 types of predictions with 79 frequencies that are due to the high analytical power of Imam Kho- meini.