جستجوی مقالات مرتبط با کلیدواژه « بیداری اسلامی » در نشریات گروه « علوم سیاسی »

The developments in the Arab countries of West Asia and North Africa, which began in 2010 and reached its peak in 2011 and became known as the Arab Spring or Islamic Awakening, have attracted the attention of most researchers and experts in political issues regarding the causes, contexts, nature, and outcome. These developments have attracted attention. Preliminary investigations show that these developments were caused by the deep dissatisfaction of the people of the Arab countries in the region towards the inefficiency, corruption and systematic and institutionalized injustice in the structural system and agency of their respective governments. The main goal of these protests, which started due to the chronic inefficiency and systematic and institutionalized corruption in the Arab governments, was to change the nature and shape of the relationship between the society and the state in such a way that social power can have a decisive effect on social power, not a situation in which power The political system determined the entire relationship of the social system. These protests faced the reaction of Arab governments and led to the overthrow of political systems in Tunisia, Egypt, Libya and Yemen. But in Syria, Jordan, Bahrain, and Saudi Arabia, due to the successful adoption and implementation of policies and strategies to manage and contain the crisis, popular protests did not lead to the fall of the government in these countries. Since these crises in this region will affect the security of other actors in the region, it is necessary to address this issue, therefore, in this article, we set our goal to know the current relations between the society and the government in the countries of West Asia and North Africa and to Looking for an answer to this question: "What effect did the social unrest and popular protests of 2010 and 2011 have on the relations between the government and society in the Arab countries of West Asia and North Africa?" This article has used the descriptive-analytical method to answer the research question and to collect data from library and online sources. In this article, social contract theory is used as a theoretical framework. It should be noted that the scope of the research is limited to the countries of Tunisia, Egypt and Libya in North Africa and Yemen, Jordan, Libya, Syria and Saudi Arabia in West Asia. Street protests have become the main way for people to achieve their demands and fight against corruption, injustice and inefficiency in the region of West Asia and North Africa. In the last decade, political-social dissatisfaction and demands for justice have been the driving force of many protest movements in the region of West Asia and North Africa. If we consider the three factors of corruption, inefficiency and injustice as the causes of protests in the region of West Asia and North Africa, considering the existence of these three factors in all the studied countries and even the deterioration of the situation of these factors, it should be said that these factors, The remaining factors of popular protests are also considered and the roots and grounds of protest still exist. In the countries under review, the unemployment rate is high, especially among young people. Meanwhile, the young population in these countries (except Lebanon) is increasing. The population explosion will exacerbate the problem of youth unemployment. Meanwhile, the governments under review have not yet been able to create adequate and adequate job opportunities for young people or improve living conditions for large sections of the population. In addition, public infrastructure, health care, medical, educational and transportation services are not in good condition in these countries. Therefore, the increase in the rate of poverty, unemployment and the spread of inequalities, the feeling of marginalization, injustice and hopelessness are deeply rooted among the people of the countries under review. Widespread corruption and more importantly, the emergence of the perception and feeling of the existence of widespread corruption in the people has led to the increasing mistrust of the society towards the government and government institutions and the emergence of widespread or scattered protests. While social unrest in many societies can lead to the modification or renewal of the social contract, the unrest in West Asia and North Africa did not lead to changes in the relationship between society and the state. The studied governments prevented the conclusion of a social contract between the government and society by suppressing protests or creating relative prosperity or a combination of the two. In some countries such as Lebanon, Iraq and Jordan, governments tried to prevent structural changes by sacrificing agents and changing them in a targeted and controlled manner. In countries such as Tunisia and Egypt, although the bureaucratic system collapsed through nationwide popular protests, the structures remained intact and caused the return of bureaucrats loyal to the previous order. The governments of Saudi Arabia and Bahrain, by adopting the twin policy of repression and creating relative prosperity, prevented the change of structures and agents. In Libya and Yemen, although the structures and agents changed in tandem, due to foreign intervention and internal divisions, a new social contract that would lead to the establishment of an inclusive government was not practically concluded. In Syria, after suppressing protests in its early days, the government promised to reform the existing social contract and changed the country's constitution. But extensive foreign intervention and the presence of takfiri extremists from all over the world failed the reform process. Considering that, on the one hand, due to social protests in the eight studied countries, a new social contract has not been formed between the society and the government, and on the other hand, there are still structural and operational problems in these countries, such as corruption, inefficiency, injustice, etc. It is predicted that popular protests will rise again in the studied countries in the future. In fact, the causes of protests and unrest that ignited the studied countries in 2010 and 2011 are still there, and these countries are susceptible to a new round of popular protests.

Islamic Awakening is the continuity of “Prophecy/Imamate" and their emergence as a civilization. The research method is "qualitative" based on "descriptive-analytical" data. Objective is applicative and developmental. Data collection was done with library/field methods. SWOT was used for desired strategy. Data analysis was performed via mean-rank method using Friedman test with SPSS and the validity of the research was measured by Cronbach's alpha. The research findings are the result of interviews/questionnaire by 57 Islamic awakening experts: "Karbala paradigm/Ashura culture", "Localization of the Islamic model for the Resistance, the Islamic World and The Oppressed", "Development of technical and infrastructural capacity for Islamic Internet”, “Staffing of local leaders", "Creating unity for Palestinian", "Developing social interactions of the Resistance Front with Muslims/Oppressed", "Correcting the eclectic, extremist and sectarian approaches of Shiites/Sunnis", "Strengthening Muslim world against Infidelity”, "Organizing Scientific Movements in the Islamic World", "Confronting the Cultural NATO/International Zionism in Engineering of Muslim Beliefs", "Exposing, Intelligence Influence of the US, UK and the Zionist Regime over Islamic countries” ; are among the desired strategies within the framework of "Resistance Theory "; and They rely on interaction with" Muslims and The Oppressed”. Keywords: Islamic Revolution, Islamic Awakening, The Oppressed, Theory of Resistance, Strategy.

Islamic awakening refers to the set of intellectual, social and political developments of Islamic societies in the direction of returning to the rule of the Qur'an and Islamic values in political and social life and the building of Islamic civilization, then it spread in other Arab and Islamic countries, and today its effects can be seen at the international level. Mustafa Sadegh Al-Rafi, a committed and revolutionary Egyptian poet and writer, Rafi's poems are in the field of Islamic awakening and in the form of various political and social topics such as: choosing Islam as the ideology of struggle, trying to establish Islamic government, the, opposition dominant groups and calling for promoting awareness. (Question) The present research, conducted with the descriptive-analytical method and using library sources (method), came to the conclusion that the poet, in order to expand and promote the Islamic awakening movement and institutionalize it as an effective factor to deal with tyranny and colonialists and their norm-breaking behaviors, he has taken advantage of the various components of Islamic awakening, including topics such as education and education of the young generation, self-confidence and faith in God, seriousness and perseverance, increasing knowledge and rendering service to the homeland, intelligence. By addressing such new issues that are rooted in religion, the poet shows his religious and political commitment to the Islamic society and its awakening. (findings).

After the Islamic awakening in Tunisia, the collapse of the dictatorship of Zine El Abidine Ben Ali, the President of this country and the formation of a democratic and parliamentary political system, the two influential political factions in this country began to cooperate and converge with each other. The Ennahda movement, as the most important political trend in Tunisia, played a decisive role in political developments and other parties, including secular parties, welcomed the formation of a coalition government with the Ennahda. The participation of Islamists with the opposition (secular) parties in Tunisia and the formation of coalition governments was successful at first, but with the intensification of the differences between the two political factions, did not continue and reached a dead end. In this research work, the reasons for persuading Islamists and secular parties to form a coalition government and then refusing to do so are investigated. The question of the article is what were the grounds of the initial political alliance between Islamists and secularists after the Islamic awakening in Tunisia and why did this alliance collapse? The hypothesis of this research shows that "Al-Ghannoushi and the leaders of the Ennahda movement towards moderate Islam and democracy made it possible to form a coalition and political partnership with the opposition (secular) parties, but the disagreement over the approval of the constitution and the activities of the Salafist groups made these two factions refuse to form a coalition, which resulted in the formation of an authoritarian political system in this country. This article is a theoretical research that was written by studying primary sources such as books and articles, and data collection was based on the library method.

The recent wave of Islamic awakening, which has covered a large part of the Islamic world since the beginning of the 2010s, caused new models of governance in the Islamic countries. The most rigid model of governance has been presented by the Neosalafi movement, which has resulted in the development of violence in the Islamic countries. This violence has had different effects on different dimensions of security in the Islamic countries in the age of Islamic awakening, which can be analyzed in the form of the concept of human security. In this context, the main question of this research is that what effect did the spread of NeoSalafiism during the Islamic awakening have on human security in Islamic countries? (Issue). The research method in this research is descriptive-analytical and library and internet information collection tool (method). The results of the research show that the expansion of the activities of Neosalafi currents in Islamic countries after the Islamic awakening, various aspects of human security in these countries have been weakened in the fields of economy, health, personal security, political security and environmental security. Therefore, the growth of Neoalafiism can be conceptualized as an important element in weakening of Islamic awakening (Findings)

The place as a meaningful structure in inducing the ideas of stability and Islamic awakening has been noticed by contemporary poets. This phenomenon, which has existed in literary works for a long time, plays a significant role in sustainability poems today. Khazar Muhammad Abu Juhjuh is one of the poets of the stable and was born in Palestine. In composing his poems, he has put the place and its different dimensions as a means of conveying and highlighting the concepts of sustainability. (Problem) The present essay aims to explain the functions of the element of place in the representation of the ideas of stability and Islamic awakening in the ode "Lel Aqsa Anzefo Shaghafi" by Khezr Mohammad Abu Johjouh, using a descriptive-analytical method, and from this passage, literary and national purposes To examine the poet's adherence to meaningful spatial phenomena. (Method) In the mentioned ode, Abu Jahjuh's intellectual approach with the focus on sustainability is generally visible, and the "place" element in his poem with political, religious, historical, national and natural colors, inculcating concepts such as authority and glory , in order to achieve this, it aims to convey ideas through image schemas derived from simile, metaphor and irony, as well as literary mechanisms such as exaggerated description, highlighting concepts and allusions to historical places and events. and provide a better understanding of sustainability concerns for the audience (findings).

The developments known as the Arab Spring began in 2011 with the popular uprising of Tunisia in the Horn of Africa and quickly spread to other countries in the region and led to dramatic changes in the political and social structures of some countries in the Horn of Africa and the Middle East. In the meantime, in particular, the country of Saudi Arabia, which has a closed system of the royal type, considered its existence to be seriously exposed to the damage caused by this wave of transformation in both domestic and foreign spheres. As Umm al-Qari, the Islamic world has defined the continuity, expansion of its presence and influence in the region, and specifically "Syria and Yemen" in line with the strategic interests of Iran, as a result of which the emotional and non-constructive reaction in It appeared before the This country, which is known for adopting conservative policies in its foreign policy, has tried to protect its interests, expand its influence in the region and maintain its position as the leader of the Islamic world by adopting an aggressive approach. In this article, the author tries to is to compare the foreign policy of Saudi Arabia in the crisis of Yemen and Syria by using the approach of aggressive realism. The findings of the research show that: "The two countries of Syria and Yemen are the focus of strategic competition between the two countries, Saudi Arabia by transferring terrorist groups "Takfiri to Syria and direct attack on Yemen has appeared in the role of an actor in the atmosphere of conflict, and with an aggressive dynamic approach, it is acting in maximum conflict with the strategic interests of J.A. Iran".Middle East developments

In the last few centuries in the Islamic world, Islamic awakening campaigns have led to huge movements at different periods of time by reformists and Muslim nations.  Since 2010 Islamic awakening which is the starting point Tunisia and the overthrow of its dictatorial system by Zain al-Abdin bin Ali caused many of the Arab dictatorial political systems in the Islamic world to undergo domino-like transformation and collapse. In some countries, these uprisings were accompanied by violent suppression of political systems, and in some other countries, despite the presence of conditions for the desired outcome of these uprisings, these movements did not reach their ultimate goal, which is to change for the benefit of nations and establishment of democratic systems. One of the reasons for the failure of the Islamic awakening is the identity conflicts and divergences, the roots of which go back to historical and sociological issues in the Islamic world. The present study, with a descriptive-analytical approach, intends to answer these questions, what are the roots of identity conflicts and divergences in the Islamic world from the perspective of historical sociology; how these conflicts have affected the deviation of Islamic awakening in the last decade in the Islamic world. The research results show the petrified readings of religion and the growth of religious extremism, Arab ethnicity and sectarianism, the influence of foreign ideas in the Islamic world and the growth of eclectic thinking, the weakness of rationality in creating a common religious identity and existence conflict between national and religious loyalties, etc. are among the most important roots and influential factors in identity conflicts and deviation in Islamic awakening.

A decade has passed since the Arab Spring or Islamic Awakening (2011-2023) in West Asia, but this region is still facing social crises, and it can be acknowledged that crises are always one of the most serious challenges facing the governments of this region. This article with a descriptive-analytical method seeks to answer the question of why the crises of the Islamic world are still going on after a decade of Islamic awakening? The hypothesis of the article is that the unwillingness of governments to change the system of power has led to the spread of crises in the Islamic world since the formation of the Islamic awakening until now (in four countries). The general result of the article shows that what has caused social crises to be stable in the region for more than ten years is the lack of transformative changes in the relations between the government and the society. Social problems that have led to widespread crises in the region still exist in most countries besides, governments do not want to share their power with the people, and this course of developments has provided calls for social crises in this region. The method of data collection was library, using specialized magazines and reliable internet sources.

One of the challenges of Islamic awakening is to understand more Islamic basics with the aim of improving the social, political and cultural situation of Islamic societies. Therefore, Islamic awakening requires the creation of a solid culture for the management of society, and provincial management can be one of its goals (problem). This research is of a mixed type. In the qualitative part, using semi-structured interviews of experts and thematic analysis method, four main components out of 11 components identified from the Holy Quran, hadiths and books were extracted to identify provincial management strategies. In the quantitative part, using a researcher-made questionnaire whose validity and reliability were confirmed, it was used to check the correlation coefficients between the indicators of provincial management strategies and human resources development. In order to achieve this, a researcher-made questionnaire was distributed among high school teachers. To analyze data from spss software and tables of frequency, mean and standard deviation and at the level of inferential statistics, Kolmogorov Smironov test, one-sample t-test, regression and Sobel test were used for mediating variables (method). In the study of provincial management strategies for the development of human resources, the four strategies of anti-authoritarianism, religious democracy, provision of public interest and active political participation have the highest weights, respectively, and the variable of responsibility has shown an influential role as a mediating variable more than performance(findings).

The Islamic awakening movements during the years 2010 and 2011 raised alarm bells for some governments of the Arab world, which often suffered from political stagnation due to the authoritarianism of the ruling regime and were always afraid of any large-scale changes in their surroundings, especially changes from above and uprisings. People were very scared, he shouted. Although these developments in the short term could not create deep and structural changes equally and fundamentally in all countries, but they were able to provide the grounds for the fall of the government in Tunisia, Egypt and Libya, which ignored the emerging developments, and in some countries The protest gatherings brought a wave of changes from above by the governments and led to a structural review of the policies applied to the citizens. Using the descriptive-analytical method, this article addressed the question of what reasons for the formation of the Islamic Awakening Movement and what consequences did it have in Arab countries? (Issue) In response to this hypothesis, it was proposed that the deterioration of the economic situation, the Islamic nature of the movement, the role of the media and the structure of the government played a large role in the formation of the movement, and so far there have been consequences strengthening the resistance front, There has been a new region and the reproduction of Shiite power in the region (findings).

The protest movement began in Tunisia in late 2010. It became the pattern of Arab societies' practice and quickly overthrew other Arab countries. These social-political developments, with the disintegration character, led to the overthrow of Hosni Mubarak in Egypt; But in Syria, there is a unique characteristic that did not fit the concepts expressed by Islamic awakening scholars in the Muslim world. Therefore, the necessity to review the developments of these two countries and study their similarities and differences as a research issue was reinforced again. Aimed at a comparative study of the Egyptian -Syrian protest movement, in the structural and institutional changes, the role of scholars and elites and people, violent or peaceful, the interference of the foreigners, and the results, this study has taken into account the question that if the Egyptian protests in comparison to the events of Syria are similar or different on the components of Islamic awakening. The hypothesis of the article states that achieving different results in Syria and Egypt is due to the difference in the components of Islamic awakening. The subject was done using a comparative-comparable study method using valid library and internet resources. The findings based on the conceptual framework of the research indicate that Egyptian developments, due to dictatorship reasons, Mubarak's strong dependence on the West and its relationship with the Zionist regime, have been similar to the indicators of Islamic awakening; Despite the preceding protests and based on the Syrian government independence from the Western-Arab axis and acting on the front of the Zionist regime, Syria has been managed from abroad. As a result, Egyptian developments have been close to the concept of Islamic awakening and its common components; But in Syria, there are a lot of differences with these indicators

The Middle East region experienced various revolutions and protests after the 2011 Tunisian revolution. The country of Yemen is one of these cases that experienced the phenomenon of revolution to some extent during the revolutions of Islamic countries. Yemen has a strategic position for the Islamic Republic of Iran due to its  geopolitic location and its large population of Shiites. In order to analyze and understand the Yemeni revolution more, it is necessary to deal with the events of 2011 in that country from the perspective of different theories. This research, with descriptive-analytical method and using library resources, seeks to answer the question: To what extent are the contexts and factors of the 2011 Yemeni revolution compatible with Chalmers Johnson's theory? The main hypothesis of this research is based on the fact that Chalmers Johnson's theory can help to understand some of the revolutionary factors of 2011 in Yemen. The findings of the research show that out of the three factors of the revolution from Johnson's point of view, only two factors, imbalance and acceleration-producing factors, are applicable to the revolutionary developments in Yemen.

Based on the messages of the Ashura movement, the Arbaeen procession has formed elements of Islamic awakening such as unity and solidarity among the marchers, and the continuation of this ceremony has strengthened Islamic awakening and countered its harms. This research is using a quantitative method and conducting a survey and collecting information through a questionnaire. Its statistical population includes Arbaeen pilgrims in 2018 and the sample size is 424 pilgrims from Iran and other countries who were randomly selected. The theoretical part of the article has been prepared based on the revolutionary leader's point of view about the Islamic awakening and the Arbaeen procession, and the main hypothesis is the relationship between the dimensions of the walk and the formation of Islamic awakening factors. While confirming this hypothesis, the findings also explain factors to strengthen Islamic awareness in dealing with the conspiracies of enemies; which include: the globalization of Islam, the convergence and unity of Muslims (Shia and Sunni), solving differences with the slogan "Hub Al-Hussein Yajamana", showing the high power of the Muslim mobilization, the preference of being a Muslim over nationality, insight and hostility, the enemy's fear of Shia unity, No difference in nationality, language and race.

Sayyed Jamaleddin Asadabadi is a thinker and politician who initiated new thinking and awakening in the Islamic world. His political and social thoughts have often been the focus of researchers, and his views have been neglected in education. Considering the importance of education and the necessity of reforming the educational system of Muslims, the problem and purpose of the present research are to analyze the concept and components of education from the perspective of Sayyed Jamaleddin Asadabadi as one of the reformers of Islamic awakening (Issue). The research method in terms of practical purpose and the nature of the data is qualitative type and textual analysis type, which was used to collect the data using the document mining method (Method). The study's findings show that Sayyed Jamaleddin Asadabadi considered education one of the important ways of awakening Muslims. According to him, a person's education can be checked from three points of view, and the teacher, as a perfect educational model, has an essential role in the education process. According to Sayyed Jamaleddin Asadabadi, the important emphasis and components of education include attention to the mother tongue, awareness, and awakening, colonialism and tyranny as a result of moral deviation, the lofty position of science, the reconstruction of Islamic identity and the expansion of new sciences and techniques (findings).

The decline American hegemony has been one of the most important topics in international relations literature in recent years, which has always occupied the minds of many global analysts and politicians. During recent decades, by following the example other nations of the region from the fundamentals and principles of the Islamic revolution and by taking advantage of the developments the Islamic awakening, form unwritten alliance between the governments and nations the West Asian region, centered on power Islamic resistance was formed confront the arrogant policies and finally the gradual decline American hegemony in the West Asian region. The main question of the present research is raised follows: What effect the formation and expansion the power the Islamic resistance axis the West Asian region had the decline of American hegemony (problem); We will deal with the current research using descriptive-analytical approach (method); The findings of the research at both regional and international levels, including: unity and de-tension between the governments West Asian region, the dynamics and formation of the balance of power the international arena, anger and public disgust of the nations. From the United States the West Asian region, the spread of the values of the Islamic Revolution and the dynamics of the Islamic system within the nations and governments of the region will be the failure of global coalitions and alliances centered the United States and its allies (findings).

This research is written with a descriptive-analytical method with the aim of investigating the role and influence of the Internet and social networks in the occurrence of the Egyptian revolution. The importance of this matter, on the one hand, is related to Egypt's position in the developments of the Arab world and its regional role in West Asia and North Africa, and on the other hand, to the effect of the expansion of the use of the Internet and social networks in the political environment and its effect on the governance of governments, especially the authoritarian governments of the Arab world. It will return. The expansion of communication tools provides the possibility of networking among society and social networks are considered as an effective force in the social and political phenomena of societies. Therefore, the political and social changes in the Arab world, which in the political literature with different titles such as "Islamic Awakening", "Arab Spring" or "Arab Revolutions" It is remembered that since December 2010, it has affected a large part of West Asia and North Africa, especially Egypt, and has raised very important questions about the role of communication and media tools in new political and social movements. Therefore, one of the important issues in the field of political and social developments is the role of social networks and new media. Considering the growing importance of social networks in political and social developments, the question of the current research is what effect did social networks have on the Egyptian revolution? In response to this question, the hypothesis of this article is that social networks as a tool for building power by creating a network of disaffected people and increasing the political and social awareness of the Egyptian people have contributed to the revolution in Egypt. The purpose of this article is to examine the changes made in the field of governance following the expansion of the use of the Internet among societies, in this paper the Egyptian society.

Awakeners of Islamic uprisings in recent decades have seen women who have been not only alongside men, but also at the forefront of the field. Nowadays, when the sound of Islamic awakening has resonated throughout the Islamic world, the irreplaceable role of Bint al-Hadi Sadr in this awakening as one of the pioneers in the field of Islamic awakening is becoming more and more evident. Bint al-Huda's science and beliefs and the challenges he faces, how to challenge the backwardness of Islamic society, as well as his unprecedented efforts in the field of Islamic awakening, are among the topics that need to be diligently researched. The question that can be answered and tried to be answered is how Bint al-Hadi al-Sadr presents the path of Islamic awakening(problem). The present research method is descriptive-analytical, based on the survey of contemporary historical periods and the description of the different conditions in which Bintul-Hadi Sadr lived, the foundations and approaches of her management, education and propaganda, and based on her stories. (Method)The present research aims to reveal some of the innovations and methods mentioned above regarding the search for Islamic awakening in our time and society. Politics, realism, responsibility, moderation, transformationism, common perception, distortion and belief in the recovery of Islamic principles are the main indicators of Bentalhadi's awakening thought system.( Results)

Islamic awakening is a movement based on the awareness and foundation of Islamism, and the occurrence of the Islamic revolution in Iran has had an increasing impact on the process of Islamization and the spread of Islamic awakening in the Islamic world, especially in Arab countries. Based on the descriptive-analytical method and using library sources, this research addresses the question of what are the components of the cultural governance of the Islamic Revolution of Iran, which has inspired Islamic awakening in regional and extra-regional countries? In response, it should be said that Iran's Islamic revolution, relying on soft cultural governance, especially values such as Islamic teachings, religious democracy, the culture of resistance and martyrdom, spirituality and religious authority, has been able to revive religious self-belief and Islamic awakening in the regional arena and influence to hold world events and bring his cultural and soft power to the fore in the international arena.

As the starting point of the rise of Islamic awakening in the second half of the 20th century, the Islamic Revolution of Iran promised the beginning of a new period of the emergence of Islam with a political approach for the Islamic world, and the victory of the most prominent Islamic movement in this period, other Islamic movements in the Islamic world such as Yemen forced to struggle Therefore, this article examines the cultural-identity capacities of Iran's Islamic Revolution and the impact of Iran's Islamic Revolution on Islamic awakening, especially Ansarullah in Yemen (issue).The current research, using the descriptive and analytical method, clarifies that the impact of the Islamic revolution on the Islamic awakening is compatible (the method). The formation of the Islamic revolution in Iran is important for the Islamic awakening in three ways. 1- The Islamic revolution in Iran brought a new cultural identity to Iranians. 2- What happened in Iran as a historical experience - whether it is or not - is in front of the eyes of the nations of the region and has the capacity to be a role model for them. 3-The Iranian revolution has combined a combination of indigenous and cultural Iranian elements with religious elements and components of new democratic approaches and has presented a synthesis suitable to the conditions of Islamic Iran. (Findings)