دکتر حسین میرچراغ خانی

The most important part of any scientific theory is the conceptual structure on which the theory is based. Knowing these concepts and understanding their place in the semantic system of the theory helps to know and explain the capacities of the theory. The concept of Emmett is one of the most widely used concepts in resistance theory. How are the civilizational capacities of the concept of nation given meaning in the conceptual network of resistance theory? This is the main question of this article. To answer this question, the fundamental methodological framework of the development of scientific theories has been used. The findings of the article show that the concept of "nation" is one of the abstract concepts of the theory of resistance, which is given meaning by the concrete adverb "Islam" on a civilizational scale and uses three operational concepts to expand in the society, all three concepts of capacity and They have a civilizational function. These three operational concepts are; 1- The concept of "provincial connection"; which portrays the relationship between Imam and Mamum in the Islamic Ummah and has a significant capacity in building the leadership network of the modern Islamic civilization. Throughout the history of the resistance, all operational models of the resistance relied on provincial ties. 2- The concept of "consolidation of power"; This concept is placed in front of the two concepts of separation and delegation of power and significantly guarantees the power network in the modern Islamic civilization. This concept directs individual, union and national interests and explains the advantages, virtues and ideals that modern Islamic civilization needs for its formation and survival.

Scientific theories use an analytical framework to describe and analyze phenomena. Resistance theory as a scientific theory also has such a framework. The discovery and introduction of this framework leads to scientific strengthening and promotion of this theory. In this context, the aim of this article is to answer the question that demands the analytical framework of the theory of resistance. A descriptive and analytical approach was used to answer this question. The findings of the article show that the analytical framework of resistance theory consists of three main parts. The first part: the base of the frame; which is responsible for describing and imagining phenomena and problems. In this section, describing and imagining the state of any phenomenon or problem in the circle of five elements Factor, value, path, obstacle and desirable are done. The second part: framework processor; which is responsible for analyzing and verifying related data. In this section, the theory calculator in a three-step process, i.e. observation of experimental data, rational evaluation of data, and revelation matching, acknowledges propositions and analyzes propositions and concepts related to the phenomenon or problem. The third part: framework answer; which is responsible for prescribing and recommending. In this section, the prescriptions and recommendations of the theory are presented at the three levels of the rational system, the value system, and the legal system related to the phenomenon or problem, respectively.

Regarding the numerous crises in the Islamic world, the question raised here is, what is the practical plan of the Qur’an to get out of these crises. It can be said that the jihad model is one of the most central programs that has strategic capacities and a decisive role in solving the micro and macro crises of the Islamic world. Despite extensive research on jihad in Qur’an, the model of jihad has not yet been established in the manner described in the Qur’an. For the first time this study, relying on the system of Islamic epistemology with a topical interpretation approach and the logical method of producing theory, explains the model of jihad in written form. The findings of this article depicts that the conceptual structure of the jihad model is based on the three concepts of “position”, “power” and “duty”, and the executive structure of the jihad model includes the four strategies of explaining, equipping, stimulating and threatening (action and practice) which in its process form take precedence in action, inspired by three concepts. The dynamism of the jihadist model, based on the cycle of attempt to do the duties and the cycle of attempt to improve the situation, creates a dynamic cycle and a driving force that brings security and happiness to Islamic societies.

Content Analysis is one of the methods suitable for inferring new issues in the Qur’ān. In this paper, chapter Naml of the Holy Qur’ān has been studied using the content analysis method as one of the methods for qualitative content analysis. The objective to take such a measurement is to reach the political and social implications of chapter Naml. In the analysis of these verses with special meaning and conceptual coherence, the software MAXQDA was used as an instrumentation for analyzing the content network. Ultimately, forty basic issues were extracted from the studied verses twelve of which are the organizing content issues including: turbulence of powerful enemies, continuous battles of the true and the wrong, the enemy’s perpetual menace and conspiracy, the need of the right front to power, getting to know the weakness and strengths, equipping and mobilizing all the resources of power, leadership qualification, the necessity of power maneuver, certainty of God’s favor to the right front, certainty to the destruction of the transgression and wrong, knowledge as an instance of power, and noticing the side effects of power. In the next step, all these contents were categorized under three comprehensive ones as “the necessity to seizure and to spread the right”, “the knowledge of using power for spreading the right”, and “knowing the position of the right and power”. The researchers concluded that the ultimate content of Naml chapter is “the necessity of seizing scientific and social power to preach and spread religious truths in human society”.

The root of the nature, the reasons and the quality of sociopolitical leaders' thought is hidden in their epistemological system. Understanding this system helps to recognize the influential components in analyzing sociopolitical issues from the viewpoint of the person. Although there are many scientific works regarding the thoughts of Ayatollah Khamenei, there has not been a work which investigates his epistemological system in analyzing sociopolitical issues.  Using a descriptive-analytical method and having an epistemological approach, seeks to discover the epistemological system of Ayatollah Khamenei in sociopolitical issues. In answering the question that what criteria Ayatollah Khamenei uses in analyzing sociopolitical issues, we came to the conclusion that his epistemological system analyzes the sociopolitical issues by relying on the four processes of recognition that is the possibility of recognizing political issues, the capability of accepting the truth or falsehood of political events, the possibility of recognizing the true political event from the false one and the relationship between political events. The most important distinction of his epistemological system from that of other political analysts is the combination of experiential data with logical evaluations and revelational adjustment.

Security studies falls within the realm of applied knowledge and has the potential to produce tangible results for the human society. These studies, when combined with historical security experiences, can rid the society of the need for repeated trial and errors in the field of security. Ibn Khaldun is one of the thinkers who addressed security issues and expressed his views on historical security experiences in his works. This article aims to provide an understanding of Ibn Khaldun's security discourse, which had never been the subject of a dedicated study. Drawing on Ibn Khaldun's theoretical principles in the fields of history and security, his security discourse has been studied here within a conceptual framework comprised of seven key components, namely the meaning of security, aspects of security, level of security, friends and enemies, ways to achieve security, and strategic security solutions. The most important finding of the present study is that there is a similarity between Ibn Khaldun's security discourse and the principles of the realist schools of thought as well as the security discourse currently prevailing in the Muslim world and that his security discourse has proved ineffective in creating lasting security in the Muslim world.

Revolutions face various challenges in the path of their continuity, evolution, and enforcement of their goals. Many of these challenges are similar and have been repeated in other revolutions as well; especially if the grounds for their occurrence are alike. Such similarities provide suitable opportunities for the leaders of subsequent revolutions to make use of their experiences. The Constitutional Revolution is one of the great revolutions of the contemporary Iran which faced many challenges and was finally deviated from its path. Regarding the similarity of the grounds of this event and that of the Islamic Revolution, the present article seeks to compare the sociopolitical challenges of the Constitutional Revolution and the Islamic Revolution. The issue investigated in the present article can probably be repeated in the Islamic Revolution as well. Therefore, the question is: What are the similarities of the challenges of the Constitutional Revolution and the Islamic Revolution? The present article uses historical-analytical method in order to answer this question. He most important results include: 1. exaggerating the disputes among sociopolitical elites and engaging the society in it; 2. creating a gap between the socioplolitical elites and the leaders of the revolution; 3. giving unreal answers to the real needs of the society and deviating the public thoughts.
These three above-mentioned methods can be observed both in the Constitutional Revolution and the Islamic Revolution