نشریه مطالعات سیاسی جهان اسلام
پیاپی 18 (تابستان 1395)

The concept of globalization refers to the complex process which countries are interrelated and interdependent increasingly. Globalization is a two-way phenomenon in every sense and it provides the coherence and uniformity as well as diversity of local cultures.
In today world, intellectual currents and providers Shiite religious teachings must have thought that in line whith the changes occurred in the context of opportunities created by globalization and these vices. This can be a great opportunity for the growth of Shiite culture. Shiite can develop his belief and supply resources for other cultures by using the internet, satellite, and technology in era of globalization. Furthermore, Shiite is not local religion; however, it is universal, oriented thinking.
Although Shiites live in poor conditions, in recent decades the globalization process has a great rule in the recovery of Shiite identity among the Muslims. The present study is arranged by fundamental and descriptive analytical method and by collecting data from library and electronic devices, and it focuses on geo politic on role of globalization in Shiite’s political life.

The Organization of Islamic Conference (OIC), now known as Organization of Islamic Cooperation, is the second largest international organization after the United Nations. The OIC consists of 57 member states in which the Muslims constitute the majority of the population. The organization possesses the economic, geographical, political, and human resources potentials that would endow it with a significant role to play in the international arena. The OIC is primary a Muslim organization concerned with the Muslim issues everywhere. It attempts to galvanize Muslim majority states into a unified body. Although this Organization stands to foster cooperation among Muslim states in economic, social, and cultural fields, but it has witnessed an increasing divergence among its members.
This paper examines the causes and the roots of divergence in the organization. The divergence is due to deep differences existing in the political, economic and cultural areas among the member States. Based on documents of OIC, this paper could be considered as a descriptive, analytical and documentary research.

In this article, we used "Deep State" and "Civil Society Coup" theories to analyze the role of army in organized suppression of the Muslim Brotherhood in Egypt. The article's question is how Egyptian army from 2011 to 2015, monopolized the power in this country? The hypothesis of the article is ; that historical nature and political culture of Egypt, existence of foreign enemy , foreign threats, the protection of Camp David Pact -between Egypt and Israel- and foreign supports led to army domination and the creation of a deep state. After playing a significant role in Mubarak's fall the army unseat Mohamed Morsi's state by a civil society coup and monopolized the power in the country thorough the general election. The article aims to investigate the components of deep state in Egypt, civil society coup in this country and the consequences of army domination by using a descriptive- analytical method.

Near a century and half ago, prominent people came into existence and could take actions to defend Islam. But the only personality who could create a new pole of power in temporary world by fighting with two post world war two power poles was Imam Khomeini, the founder of Islamic Revolution Iran of course; formation of Islamic power pole has never meant supremacy or domination. On the contrary, Imam Khomeini inspired by great prophets way of life, continued his mission of freeing humanity from darkness, blackness and ruination to light and dignity. Current research is a mixed (qualitative-quantitative) one and aims to explain the role of Imam Khomeini in formation of Islamic power pole and to identity its strategies. The results show that strategies of Islamic power pole formation from Imam Khomeini's point of view includes belief and trust in God, unity and brotherhood, rejecting supremacy and domination, uncompromising enemy, commitment to Islamic culture, enduring hardships and problems, and forming the nucleus of resistance.

Since enjoying with soft power is currently important for states and political actors, considering the contexts of rising soft power will be crucial. One of the sources of Iran’s soft power in islamic countries and middle east is Shiism and shia scholars. In other words, the presence of shiism and religious scholars around Iran will increase the influence of Iran. In fact, the presence of shiism, religious scholars and active religious schools pave the way of Iran’s activity and maneuvering in islamic countries especially new Iraq. Such factors will bring about solidarity, multilateral relations and prolongation of political- cultural relations as well. Nevertheless, the current paper is trying to analyze the role of Iraqi local religious scholars on expansion of Iran’s soft power. The main hypothesis emphasizes upon the positive attitudes of Iraqi domiciled religious scholars especially Ayatollah Sistani about Iran as well as stable relations with Iran and their prestigious status within Iraq’s society which will increase the levels of Iran’s soft power in Iraq.

From 2011 onward, new wave of unexpected social movements occurred in Middle East and North Africa, these movements rooted in combination of political, social and economic discontents and then, youth, urban masses and new middle class acted actively in these movements. But the outcome of the movement in Libya, civil war and in Egypt was breakdown of Islamists with intervention of army in the context of discontents. In Tunisia, movement led to collative or troika government with membership of Annehdeh Islamists and two moderate secular parties. But the troika government turned to the failed state and couldn’t lead to political stability, economic and political order. In such context, the overarching coalition of seculars shaped on the banner and leadership of Neda’a a Tounus party on the basis of secular/Islamism cleavage, and then, the seculars challenged the legitimacy of Islamists. Unlike Egypt, the outcome of this situation in Tunisia was calm and democratic transmission of power to seculars and retreatment of Annehdeh Islamists in order to pathologic reappraisal and reorganization for next election. In this article, the authors try to give analytical answer to this question: why has the rooted Islamist mainstream of Annehdeh failed in 2014 parliamentary election? The hypothesis is that: the failure of Annehdeh rooted in authority crisis, political instability and non-cohesion in coalition government with emphasis on of Annehdeh Islamists, inefficiency crisis and violence of radical – salafist Islamists. In this research, the failed states and crisis theories will be used for analysis of last election in Tunisia and oncoming challenges of seculars too.

Daesh abbreviated Extremist group called the Islamic State of Syria and Iraq and the Levant, which is active in Syria and Iraq (ISSI). In the past two years, the group has managed to occupy large parts of Iraq and Syria. In fact, Daesh continued Salafi groups led by Abu Musab al-Zarqawi in Iraq Jihad who was active in his declarations rely on Ibn Taymiyya’s fatwa. This extremist group is known for its harsh interpretation of Islam and its violence. Daesh, because of the social formation, ideology, organization and operation, as well as external forces involved, has attracted the attention of many researchers and analysts. Of course, not possible to address such a complex phenomenon, regardless of the internal variables of both Syria and Iraq, as well as the interests of external actors. Hence, the present study tries to answer the question, what is the area of domestic and international Daesh formation and the crisis in Syria and Iraq? The findings suggest that a combination of internal and external factors have played a role in the Daesh formation and development of the crisis in Syria and Iraq. In other words, Saudi Wahhabi teachings and social crises, economic and cultural communities on the one hand and involvement of external actors and their regional allies to maintain its position in the new balance of power following the popular movements in the other hand, has led to the formation of the Salafist Group Extremist and unsafe area.

Present study answers this question, how Islamic revolution of Iran had effect on Bahraini Shiites? If the answer be positive, then from which ways the Islamic revolution could be influential, apparently after Islamic revolution in Iran we have observed effects and reflections of this revolution upon regional and far regional countries, particularly Islamic societies. These communities have many common traits with nation and revolution of Iran. Anyway this revolution has had positive effects on some social groups in many Islamic countries. On the other side, this variation has had deeper influence on Bahraini Shiites due to have Shiite religion criteria and indices that caused to form and uprising Islamic movements such as Alwefaq movement, Bahraini liberation movement , Bahraini Muslim women movement and other Islamic movements.
In fact, Iran's revolution practically proved that change is possible and showed this other Muslim nations, and caused for Muslims to leave dogmatic environment that was formed by reliance and resort to western ideologies and absence of a religious regime model. And by accepting Islamic revolution of Iran as pattern, they seriously start to claim their rights including civil immunities, participation in their political fate, and they have noticed religious and human values, too.

After the victory of Iran's Islamic revolution in 1979, shiism become one of the important and influential factors of geopolitical world. With this unique change in geographical focus of Shiite, shiism achieved political power in a great country such as Iran. It is obvious that politicization of Shiite in the word has found a geopolitical nature because in geopolitical point of view the problems of Iran and shiism have been related to each other so that Iran couldnt ignore the fate of shiism. One of the countries that has the highest number of Shia Muslims after Iran is Pakistan. Pakistan is eastern neighbor of Iran. Iran and Pakistan as two important and strategic countries in the southwest of Asia could significantly influence international and regional changes. Similar cultural, religious and social features in one hand and having vast common boundary on other hand have caused that in spite of the existence of radical difference in interest and political approaches toward important and strategic problems in regional and international levels, the relations of two countries to be based on a stable and amicable relationship. We consider the role of Shia Muslims as an active and prominent minority in socio- political areas that constitute about 20 percent of this country's population.
This research studies the relationship between Iran and Pakistan in geopolitical point of view. Findings show that Shia Muslims of Pakistan have played an important role in the relations of this country and Iran in spite of the existence of pressures on behalf of Takfiri and Salafi groups.