دکتر فرزاد جهان بین

As the Internet has expanded and public interest in virtual spaces has grown, countries around the globe have implemented various policies in this area. Acknowledging the importance of this issue, the Islamic Republic of Iran has also developed policies pertaining to cyberspace, as evidenced by the "Strategic Document of the Islamic Republic of Cyberspace," which serves as a foundational guideline. Despite the emergence of numerous analyses on this topic, many of these works reveal significant shortcomings. This research seeks to identify the missing components within Iran's virtual space policy framework to cultivate a perspective that effectively aligns with these policies and achieves the intended objectives. The methodology adopted in this study is descriptive-analytical, relying on documentary and bibliographic resources. This article draws upon the theoretical framework articulated by the Supreme Leader, Ayatollah Khamenei, who has consistently underscored the importance of public participation in national affairs. It critiques the directive nature of current policies and the dominant top-down approach. The findings suggest that policymakers' disregard for crucial elements such as "persuasion," "legitimization," and "feedback" within the policy cycle—factors that the Supreme Leader has consistently emphasized—has hindered the ability to cultivate public satisfaction and has contributed to limited success in this domain.

Political parties are a new issue born in the new era of the West. There are different views on the relationship between this phenomenon and the political thought of Islam, from agreement to opposition. The present article is intended to present the issue of partisanship to Nahj al-Balagheh. For this purpose, at first, the research problem is carefully analyzed and a definition of the party is presented. In the next step, based on a brief understanding of the party on the one hand and the political thought in Nahj al-Balagheh on the other hand, an effort is made to extract the propositions and in other words the texts in Nahj al-Balagheh that can be related to the party and finally by combining and analyzing In these propositions, the author's understanding of the position of parties in the Imamat-Ummat system is presented based on Nahj al-Balagha. The summary shows that from the point of view of Nahj al-Balagheh, the party as a whole is accepted and the benefits obtained from the party can be put in the service of the Islamic system with care and culture.

The role of public officials in the excellence of the Islamic system is unique at the beginning of the second step of the Islamic Revolution of Iran & If the agents of the system are not trained and selected in line with the ideals of the Islamic Revolution, the supreme goals of the Revolution cannot be achieved. In this regard, this article tried to take steps to prepare the ground for the realization of the Islamic Government in the new unit of the life of the Islamic Republic of Iran -The second stage of self-construction, socialization and civilization- by enumerating the components of competence of public officials. In the research process, using the data theory of the textual G. T, all the statements of Ayatollah Khamenei among the collection of public officials and the data were analyzed with open, selective and theoretical coding in the emerging approach and form of Glaser and Strauss model. Based on the strategy-oriented and value-oriented approach in determining competencies, 22 main categories for the competencies of public officials were identified and categoried into three sub stantive codes: transformational, Exalting and civilizing. The system of the Islamic Republic of Iran can be effective in the effective horizon of the Islamic Revolution in the world by training and organizing effective public officials of the level of the Islamic Government aligned with transformational, exalting and civilizing competencies & by taking the synergy of its public officials in the form of " Cooperating transformational, exalting and civilizing ambassadors", to take more solid steps towards civilization.

Yemen is now one of the critical centers of activity in Western Asia, and has launched many actors at the local, regional and transnational levels with a view to achieving the desired conclusion during the developments. An important issue regarding the developments in Yemen is the question of the roots of the emergence and continuation of this crisis and the main strategies and main reasons for the intervention of various actors. The present research seeks to answer this question from a critical geopolitical point of view, what are the main causes of the intervention of regional and transnational activists in the Yemeni crisis? The research hypothesis is that Saudi Arabia and the United Arab Emirates have looked at the strategic areas of Yemen such as Iran, the United States, China, and Israel, have acted in the wake of the importance of the Strait of Bab-el-Mandeb, the Gulf of Aden and other strategic Yemeni ports. Research findings suggest that the Yemeni crisis is more than the result of an ideological disagreement between the Houthis and SUnited States indirectly aim to dominate the strategic sectors of Yemen, reduce their dependence on the Strait of Hormuz, control the Strait, control the ports of Aden, Mukalla, Mocha, Al Hudaydah and Mion Island, Socotra, Zuqar and Hanish. On the other hand, stakeholders such as Iran and China have taken the strategy of undermining the goals of the invading countries. The research is descriptive and analytical, and the data collection method is also a library document.

Constitutional movement is a turning point in the contemporary history of Iran that has left deep impacts on the political and social developments of this country. It was a source of large scale and lasting intellectual challenges that have extended to modern-day Iran. One such challenge was the type of confrontation with a despotic royal regime. The Western-oriented constitutionalists, living under the big banner of Western development, introduced a translation-based theory of Constitutional Movement as a substitute for the despotic rule. Ulema, however, had done nothing more than theoretically rejecting legitimacy of governments run by a non-infallible figure or those unauthorized by an infallible authority. They had proposed no positive action as a replacement for the theory of substitution. It was after the Tobacco Movement and the ensuing political atmosphere that Ulema (Muslim scholars) tried to introduce – in an evolutionary understanding – a positive plan for constraining the despotic rule in a way to force it comply with the local requirements. Therefore, they proposed the political system of the Department of Justice or House of Justice (Adalat Khaneh) against the theory of translation-based Constitutional Movement. With a glance at the history of public combats under the leadership of the Ulema ever since the early days of the House of Justice movement up to the final days of public protests before the UK Embassy at the same time with a sit-in by Ulema in Qom, it is clearly understood that the movement’s leaders had come to the conclusion that it was impossible to meet the rights of the nation and to safeguard religion based on individual approaches and that there should be a specific pattern of action to meet these goals.

Culture is a category focused on by many theorists throughout history. One of the key issues in this regard lies in the necessity and the possibility or the refusal to control and manage the culture and the limits of government intervention in culture. The comprehensive and totalitarian view of unifying the culture and the liberal viewpoint, by rejecting the possibility of managing culture, tends to spontaneous order. The present paper seeks to explain culture management in the thoughts of Ayatollah Khamenei. To answer these questions, after explaining the main concepts, the ontological, anthropological, epistemological, and sociological foundations are raised and based on them, principles are extracted. Based on the principles, gardening the culture, as Ayatollah Khamenei`s model of managing culture, is explained. The research strategy is qualitative and the method is transcendent inference.

After the Cold War and the collapse of the bipolar system, a new international system was met a kind of ambiguity in order to explain the new order .This ambiguity creates numerous Scenarios in order to explain the world and outlines the future of the international system among the more likely multi-polar system. In this system, different actors can play a role, according to their capacity and take part in the global leader. The main question is that what are the challenges and opportunities that the Islamic Republic of Iran has in order to play a role in the multipolar system? Iran on the one hand, for having the components of population, natural resources, ideology, military and strategic location, extensive land, geopolitics, culture and etc has the ability to play an important role in the international system's future and on the other hand has different challenges. These challenges would be checked at three levels: local, regional and international . The growing consumerism and despair in the cultural sphere, inflation, unemployment, slow economic growth in the economy are the most important internal challenges.Some of these challenges are included: NATO's presence around Iran, the issue of the three islands and Isis in the field of regional and international sanctions to human rights violations. So, it would be explain the scenarios facing the Islamic Republic. This research is qualitative research and its method is analytical research and data collection is based on library resources and the Internet.

The first strategic prefunding circle of Iran, due to the nature of the Islamic Revolution, is Muslim world. Primarily, the factors of soft power promotion (development) were extracted from the supreme leader's explanation then the strength, weakness, opportunity and threat points were described according to swat model by analyzing the internal and external environment. Ultimately, the strategies of soft power promotion were codified in four ambits (WT, WO, and ST, SO strategic) then the strategies were ranked based on their average of attractiveness.

The third verse in the chapter of Maidah has been interpreted differently by fariqain. As is understood by commentaries, it is clear that commentators have used different methods to find the purpose of the verse and they have not followed a particular model. Relying on their own principles and tendencies, they have taken a special way. This paper has studied the methods of commentators under the verse in an analyticodescriptive method with reference to Shiites‘ commentaries of At-Tebyan, Rawz ul-Janan, Al-Burhan and Al-Mizan and Sunnis‘ of Jami‘ ul-Bayan, Mafatih ul- Ghaib, Ruh ul-Ma‘ani and Al-Monir. As is explained in the paper, considering the richness, depth and comprehensiveness of matters, Al-Mizan is considerably distinct.

Islamic revolution of Iran was formed to topple two dominating paradigms namely communism and liberalism and to establish a civilization based on original Islamic culture. There is no doubt that only a society who believes in these aspirations and is willing to sacrifice its resources can follow these transcendental goals and causes. Therefore "standard society" is born; a society that, in addition to beliefs and values typical for any Islamic society, has some characteristics more important and more prominent due to its revolutionary nature. The current study tries to identify and compile these characteristic which are as follows regarding late Imam Khomeini's and supreme leader's viewpoints; belief in the correlation between religion and politics, thrift and altruism, national self-confidence, hope for the future, emphasis on work, the power of intellect.

This article studies the trend of transformation of the values in Iranian society in researches conducted from 1979 to 2010. Islamic revolution gained victory supported by spiritual and transcendental values. There is no doubt that the sustenance of Islamic republic of Iran and the achievement of Islamic revolution's global causes will never be possible but through the preservation and reinforcement of these values. Therefore identifying the possible transformation of beliefs and values of Iranian society over these years is of substantial importance. This study is based on meta-analysis of national surveys conducted from 1979 to 2010 and investigates the trend of changes in the values of Iranian society.

Islamic awakening (emerging revolutions in the Arab world) includes transformations which affect the foreign policy of all regional players such as Iran. Islamic Republic of Iran which is in nature a religious revolution in confrontation with these transformations has, simultaneously different threats and opportunities in term of its foreign policy. This trend makes it inevitable for Iran to choose a reliable and sustainable strategy to turn the threats into opportunities. In this paper by insisting on Defensive Realism Theory attempts have been made to analyze the mentioned transformations to find out which strategy in the region is the best for Iran to increase its national power and decrease the conflicts with the other regional competitors. In this regard Iran, by identifying two urgent and nonurgent cycles in its security environment has tried to use strategic and ideological tools to achieve the strategic concerns. This effort makes it possible for Iran to concur to the security threats on the one side and by supporting regional revolutions to extend its regional influence and Islamic resistance.

The issue of the relation between tradition and modernity has been one of the major offspring of the Constitutional era in Iran. Modernity may be said to consist of two elements. One is “modernization” that is the total political, social, scientific and technological changes which have emerged in the West and resulted in the industrial development and political power of the Western countries. The other one is “modernism” which may be said to mean an endeavor in quest of the truth in order to free human beings from trusteeship on the one hand and act to determine the limits of reason in understanding on the other. Religion is one of the most important elements of tradition. Considering this, the present article seeks to study the opinion of religious scholars and intellectuals of the constitutional era about the relation between tradition and modernity. In this regard, some scholars believe in the contradiction between tradition and modernity while defending modernity. Some believe the same but considering the nature of modernity irrespective of modernization. Finally some scholars argue for the possibility of integrating modernity and tradition and believe that the former is included in Islam.