نشریه علوم سیاسی
سال بیست و چهارم شماره 1 (پیاپی 93، بهار 1400)

The Islamic State is following Foreign policy in the context of transcendental interests; As it is considered Based on intrinsic properties Which is the achievement of its interests Especially in the field of spiritual interests Depending on the legitimate and just interests of other states. Achieving this strategy t is necessary to use a method or methods that are essentially compatible with the intellectual foundations of the Islamic State and be able to facilitate the achievement of interests. with regards to The multi-layered nature of global relationships the fundamental question is that How can the Islamic State realize its strategy of interests?. This article argues that The monotheistic worldview of the Islamic State introduces purposeful cooperation As the best method On the basis of which, Which can Based on that, to facilitate the achievement of interests in the context of altruism And based on the approach of evolution and mutual solidarity.

The turning point of the rule of Imam Ali (as) is the effort to implement and institutionalize the Prophetic tradition. The applications of the Prophetic tradition in the governance of Imam Ali (AS) is an issue that has been less addressed. In the present study, in order to remove the ambiguity of this issue and identify the method of Alawite rule, in a historical way and using sociological terms and concepts, the question has been answered: Has it been institutionalized in the rule of Imam Ali (AS) and has made his rule certain?” In response to the above question, it was hypothesized that the prophetic tradition through positive reassurance to society and in various areas such as moral education of society, regulation of political-economic affairs, creating convergence, etc. has had a positive effect on Alawite rule. In proving the hypothesis, Nahj al-Balagha, historical texts and quoting the statements of Imam Ali (AS) have been used

The main purpose of this study is to investigate one of the important concepts in Ayatollah Naini's thought entitled "Common aspects of public" which has been neglected by the commentators of Naini's thought. Naini was able to provide a genuine basis for Iranian constitutionalism by formulating a coherent system of thought based on Shiite principles. The main question of this research is what is the meaning and position of the concept of common aspects in general in Naini thought. The methodology of this research is based on studying the text of Naini book and using descriptive-analytical method. According to the findings of this study, the commonalities of the species are closely related to some concepts such as the species, the commonalities of the species and the materials of the species in Naini thought that to understand this concept must be seen in a system of thought. He also used this phrase when proposing the two important concepts of "representation" and "the role of the people in the affairs of Hasbiya." According to him, there is a constituency in the government in which all people participate. Naini has used concepts such as equality, council, tax, enjoining the good and forbidding the evil to explain this concept. Among these concepts, the concept of equality has an important place; In fact, the design of commonalities is generally the basis and entry for the concept of equality in Shiite thought

This article seeks to express and analyze the roots of the lack of self-observation among the elites of the Islamic world, why Muslim elites in the seminary and the university do not do indigenous thought and independent research on the system of needs and the pattern of their problems. Thus, the main question in this regard is why and how our civilization neglects its gaps and needs of civilization. In this study, by observing some examples of major needs of the Islamic world (such as water, health, order) and then outlining the views of those elites who are exposed to such questions, scientific gaps among Muslims are rooted out and analyzed. In this study, Westernization in looking at the new needs of civilization, lack of sociology of the "Islamic world", "abstract knowledge of the system of problems", the speed of challenges in the Islamic world and late reactions of elites have been suggested as factors of self-forgetfulness and elites' indifference to their needs.

The purpose of this article is to discover, understand and explain the connection between honesty and politics in the political thought of the Enlightenment. For this reason, the question has been addressed: what is the relationship between honesty and politics in Sheikh Ishraq's thought? Using a descriptive-analytical method, the relationship between honesty and politics in Sheikh Ishraq's political thought has been explained. In fact, research should be considered as one of the fundamental researches that explores, understands, describes and analyzes the state of honesty in Enlightenment political thought. Understanding how the phenomenon is studied is the basic goal of the descriptive-analytical method that is followed in this article in Suhrawardi's works and the description of his attitude towards honesty in politics. Suhrawardi should be considered the initiator of the crystallization of moral politics based on honesty arising from political mysticism. In fact, he believes that there is a similarity between honesty and politics. Sheikh Shahid draws morality based on honesty from within the realm of politics and society. Suhrawardi theorizes the presence of honesty in politics as a ruler and builds his utopia in the continuous continuity of honesty and politics, at individual, political and social levels

The present article has been written with the aim of explaining the initiative of the third way of Seyyed Jamal ol Din Asadabadi in leading the Islamic society to the new age. Given the political and social conditions of his time, he sought to open a third path between the Salafi traditionalists and the Western modernists to the new age. Seyyed Jamal tried to compile an Islamic version of modernity and present it to Muslim communities with the authority of religion. Seyyed Jamal's main initiative in this way was to distinguish between the concept of "religion" and "tradition" on the one hand, and to distinguish between the concept of "culture" and "Western science and technology" on the other. But despite Seyyed Jamal's wishes, the third way eventually strengthened Salafism and fundamentalism in the Islamic world. In this article, using contextual methods, especially the history of concepts, the reasons and causes of such a thing have been studied. The separation of religion from the culture and tradition of Islamic societies at that time, in order to present a universal version of religion, strengthened the concept of Salafism and finally strengthened the dual concept of secularism and Salafism, which led to fundamentalism

Orientalists, who are often followers of the essentialist theory of violence in Islam, claim that the Qur'an and Islam are inherently violent in nature, relying on a number of Qur'anic verses, narrative texts, and the historical behavior of some Muslim caliphs. The main purpose of this article is to critique and evaluate this theory from the perspective of non-Muslim thinkers and to explain the factors and backgrounds for the formation of this reading. Therefore, in this article, we will answer the question: what critiques can be made of the theory of the essentialism of violence in Islam? The research method in this paper is in terms of method of implementation, analytical method of critique, in terms of purpose, fundamental, and in terms of data collection tools, documentary and library. The research findings indicate that Islam and the Qur'an are absolutely unnecessary in relation to violence, neither do they deny it in general nor do they prove it. In the verses of the Qur'an, although legitimate violence is recognized, it has always been spoken of as the last resort. This, along with other factors, has led to a violent reading of Islam by some thinkers.

The purpose of this study is to investigate the role of Big Data in decision making and policy making. The research method is descriptive-analytical and is based on the assumption that Big Data rely on specific sources such as "Internet of Things", "open data" and "processes", by discovering unknown patterns to reduce government bureaucracy, improve Decision-making and policy-making help. This is achieved through the analytical process resulting from the Big Data and by providing a clear and systematic picture of the current situation, it is possible to manage resources and thus leads to predicting the future situation