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No. 292 | May 20257Imam Khomeini (RA).The connection between these two occasions is more than a mere calendar coincidence; it presents an opportunity to examine how a school of governance can endure. The theoretical foundation of this school of thought should be sought in the views of the late Imam (RA), who defined republicanism as being in harmony with Islam, and considered the people%u2019s vote to be the measure of the Islamic government%u2019s legitimacy.The Late Imam Khomeini (RA) had repeatedly emphasized that there is no higher act of worship than serving God%u2019s servants, and emphasized: %u201cI do not think there is any act of worship superior to caring for the deprived%u201d. He always referred to the downtrodden and slum dweller people as %u2018the guardians of the blessings of the Revolution%u2019 and recommended that serving the oppressed and needy should be the primary duty of those in power.Therefore, according to the late Imam (RA), any authority, at any level of the Iranian system of government, must consider himself a %u2018servant of the nation%u2019 and not a ruler over them. This view was consolidated in the form of political and legal institutions after the victory of the Revolution, but its vitality and effectiveness remained dependent on the behavior of those in power.Keeping in view this conceptual framework, Dr. Raisi, the martyred President of Iran, should be considered one of the students of the school of Imam Khomeini (RA) and a true follower of the line of Velayat-e Faqih. He had learned the doctrine of %u2018selfless service%u2019 from the Imam%u2019s character and transformed it into an organizational culture in his judicial and executive positions.His direct presence among the people showed that, in his view, %u2018being for the people%u2019 was not just an election slogan, but a well-known method of governance that expands the social capital of the system. The result of this method was the unparalleled funeral of his body; a gathering of millions that, in the words of the Supreme Leader of the Revolution, conveyed %u2018the message of the power of the people of the Islamic Republic%u2019 to the world public opinion.Perhaps the most prominent aspect of Martyr Raisi%u2019s being a disciple of the political school of the late Imam (RA) was his concern for justice and human dignity. The Imam considered justice not an abstract ideal, but a criterion for measuring the authenticity of the Revolution and that was the reason that as soon as Martyr Raisi assumed the post of head of the judiciary, he expanded organized efforts for greater justice in society and, by issuing decisive rulings, raised public hope for a new standard of administrative integrity.This approach was extended in the form of a justice-oriented budget policy and prioritization of infrastructure projects in lessprivileged areas in the government of this Martyr. This set of measures, although still evolving with regard to some macro indicators, methodologically demonstrates a commitment to the same theoretical foundation that the late Imam (RA) had outlined in the Charter of Religious Governance.The working record of Martyr Raisi is proof of the spirit of his commitment and an effective and decisive force in today%u2019s hybrid warfare. With rare tirelessness, he crossed all conventional boundaries of %u2018administrative time%u2019 and, as per the suggestion of the same concept that the Supreme Leader was tirelessly present in handling the affairs of the Iranian society.Thus, the anniversary of the martyrdom of Dr. Raisi and the anniversary of the demise of Imam Khomeini (RA) can be, in the light of the thought of the Islamic Revolution, considered as links in a chain: beginning with the theory of the Islamic The Late Imam Khomeini (RA) had repeatedly stated that there is no higher act of worship than serving God%u2019s servants, and emphasized: %u201cI do not think there is any act of worship superior to caring for the deprived%u201d.