نشریه علوم سیاسی
سال بیستم شماره 1 (پیاپی 77، بهار 1396)

Vela network is considered as a concept derived from Holy Quran by Ayatollah Asefi with the purpose of the illustration of an ideal Islamic society. Vela network can be considered as a system including the illustrated structures with the definite functions on the basis of a systematic theory and it has been directed towards a specific objective. Ayatollah Asefi has interpreted this system as lines, and taking advantage of the narrations, he has defined this system with three dimensional structures. The longitudinal lines are indicator of the relationship between Muslims and the collection of leaders directing this divine dominance. The traverse lines state the relationship between the Muslim person and the other Muslims in this ideal society. The deep lines state the relationship between the Muslim person and the depth of history, civilization, prophets and descendents. Allameh Asefi has taken advantage of two Qur’anic concepts to define the sort of relationship among the structures (lines) within the network. They are ‘greet’ and ‘advice’ whose function is providing unity among the structures and infrastructures towards the Muslims’ achieving the divine unity and Wilayat.
The deserving point is that, the basic agent in Vela’ network is the Muslim person and the demarcation of this system is on the basis of doctrinal boarders. Therefore, Vela has been defined for the relationships of human Muslim while the concept of acquittance gets its meaning referring to the unbelievers.

Considering the structure of Islamic Republic of Iran and the firm beliefs of people in religion during the times following the triumph of Islamic revolution, it is undeniable the effect of religious components on the political cooperation in Iran. The effect of religious view, whether on the amount of participation as well as on the encouragement of people towards their participation in election and political activities is deserved to be studied.
While the studies done in this regard has less investigated the issue and the present information is little and scattered, the present article investigates the amount of impressionableness from the religious groups (clerical community and the religious authorities) related to the election of Islamic consultative assembly and presidency via the participation model of Pippa norris. In this research, it has been utilized the data out of the studies related to the various times of election of Islamic consultative assembly and presidency while the focus has been on the 10th election of presidency in 1388.
The findings illustrate that the effect of religious elements as a general idea in the political cooperation during the various times of the election of Islamic consultative assembly as well as the presidency has been constantly regarded as one of the most significant indexes of contribution.

Concerning the religious democracy, it can be considered at least three main trends with the specific representatives. The first trend during the Constitutionalism represented by Allameh Naeeni , the second one in time of the development of Islamic Republic directed by Imam Khomeini and the third one, in time of reforms and post-reforms represented specially by Ayatollah Khamenei’ being along with the most frequent issues.
Meanwhile, Ayatollah Khamenei’s religious democracy theory without any theoretical countenance is scattered as mono- proposition and mono- position. One of the elements of providing the theoretical facet for his viewpoints in this regard is deriving a pattern with the potentiality of theoretical classification. Consequently, concerning the extensive interpretation of Ayatollah khamene’ee from the religious democracy, in this writing it was developed a pattern relying on it; the scattered propositions can be consistent in form of a specific theory.

The collapse of Saddam in 2003 is regarded as a turning point in relation to the social political changes of Iraq on one hand and the role of various intellectual political trends on the other hand.
Although this event is of considerable function towards the advancement of Iraq, it indicated the fundamental crises in Iraq community. The present article investigates the important intellectual political trends in these eras being under the two macro Shiite Sunnite intellectual political trends and presents their analysis affected by ThomasSprings’ theoretical pattern.
The extensive investigation done in this article illustrates the disagreement of these trends with respect to the identification of crisis, its causes and elements, the favorable status as well as the ways of achieving it.

The idea of new Islamic order developed by Selfie radical groups is considered as the most significant current challenge in the world of Islam as well as the modern governments which has been detected again within the historical tradition of jihad. The main purpose of these groups was the substitution of Islamic caliphate instead of secular governments on the basis of order and Westphalia agreement. This idea which is of numerous followers in the current generation of Selfies, is regarded a new phenomenon with the traditional language and completely new content. Although the trend of takfiri Selfie follows the cultural piety of Dar- al- Islam and avoids joining with any cultural modernity and pluralism manifestations, it is a way of holding jihad and submitting the Muslim resident areas which is not of any background in the tradition and conduct of Prophet Mohammad PBUH. If in the 19th century AC, jihad was regarded as a pattern against the foreign colonialism; today, it is not a means of defense but a means of providing new order on the basis of caliphate. The realization of this order is difficult and in need of self-sacrifice of militia in this regard. The important point is that this wish change the thought of Muslims and convince them towards the annihilation of national governments and make them equipped for foundation of Islamic order all over the world.
So, the most important question is how takfiri Selfie has changed the content of jihad and made itself distinguished from Sunnite systems of jurisprudence. For this reason, in the present article is to identify some of theses changes and investigate the most important strategies to deal with it.

Although Yemen is considered as sub powers within the classification of governments, this country with strategic position is defined as a key element concerning the security as well as the political actions in the Middle East area and the world. The attack of Arabic coalition to Yemen directed by Saudi Arabia and the implicit support of over regional super powers has led to the political and security consequences in Yemen as the main victim of this crisis and the other regional and international actors. In addition to Shiite Houthis as a political-military power being effective with the great support of people especially in the North of this country , Al-Qaeda in Arabian Peninsula as one of the actors in the political arena of Yemen has also experienced wonderful changes in terms of identity and power due to this war.
This article investigates the changes in Yemen following the invasion of Saudi Arabia and mainly it emphasizes on the advancement of al-Qaeda in Arabian Peninsula.

In the modern age, socio-political affairs are organized based on the belief in universal suffrage. At the same time, governments interfere in all aspects of the people’s lives. After facing the significance of the people’s rights in the modern age and the demands for these rights in modern Iran, the Islamic philosophers started to think about it and reached the conclusion that in the Islamic thought, rights and obligations are intertwined and together, form the basis for organizing the affairs. However, in terms of priority, rights have precedence over obligations. Morteza Motahari puts the basis of his conception of the right with regard to two issues: first, the natural rights have been granted to all species, including the man, and this is the source of the people’s rights and obligations against each other. Second, the human rights are natural to the man and every natural capacity creates a potential right for the man. Therefore, what is among the inborn natural gifts, is the subject of a right, although not necessarily an actual one. He maintains that the function of religious rules and orders is to preserve the natural rights of the man, although due to the difference in principles, these rights do not fit the western declaration of human rights. He regards the right as the basis for understanding the practical reason and the foundation of interactions between the people in the society. In discussing the relationship between rights and obligations, he considers the right as taking benefits and the obligation as being bothered and believes that every benefit has its own bothering and these two concepts are correlated.