پژوهشنامه تاریخ، سیاست و رسانه
پیاپی 18 (تابستان 1401)

The study of the military architecture of the Safavid era and especially the Qajar period has been lacking and has not been paid much attention by researchers. Many architectural works, with the passage of time and in later periods with functional changes, take on new concepts and find a new nature. The Alishah Citadel of Tabriz, the building of Setreg Ilkhani, is a clear example of such buildings that were used for military purposes during the Safavid and Qajar eras following the structural changes that occurred. The current research seeks to answer the question, what was the military and security position of the Alisha Citadel in the spatial structure of Tabriz during the Safavid and Qajar eras, and what changes in meaning did the contextual changes of the modern era create in the citadel? The research method is descriptive-analytical and the data has been collected in the form of library, documents and close observations. Semantic mechanisms have also been used in the analysis and summarization of the findings. The results of the research show that Alisha Citadel in the Safavid period, according to the text of travelogues, surviving military maps and the limits of the city's fences and ramparts, was a virtual representation of the military and security power and Shiism against the Ottomans, and in the Qajar period, with the construction of the structure New military facilities in it, such as barracks, special shooting and observation areas, weapon and artillery workshops, and forges, have become a symbol of resistance and national defense against the attacks of Tsarist Russia.

Eradication of ignorance on a global scale and the continuation of this movement are considered to be one of the epistemic strategies of the mission of the Prophet of Islam. Therefore, the Holy Qur'an, emphasizing the Arabian Peninsula, refers to the Jahili culture parallel to the rise of Islam. Jahili life was visible in different parts of the world parallel to the rise of Islam and was present in different bio-social fields. Like the parallel Europe of the rise of Islam, which was immersed in the symbols and manifestations of ignorance in various dimensions, including the religious dimension. The preservation frequency of the distorted Christian epistemological system and its expansion in Europe before and parallel to the rise of Islam was the result of wide epistemic and structural differences that led to the formation of religious councils. Therefore, based on the historical texts of the beginning of Islam, six councils or councils were formed until the time of the third caliph with the aim of creating a single knowledge system for Christianity, which often ended in excommunication. The result of the thinking logic of the upcoming research with the tools of conceptual-historical analysis is the basis for the reading of the mentioned councils in the temporal and spatial fields, approvals and participants and historical data analysis. The epistemological output of the present research guides the explanation of the areas of distortion based on the European monarchy system and the role of European kings in the distorted Christianity.

In this article, the influence of the emerging powers in Europe on the religious reform movement is investigated and the reason for the initiation of the religious reform movement by these powers is the all-round support of the Pope as Christian leaders to the two empires of Spain and Portugal and the division of the world between them. There were two empires and that other European powers did not have the ability to enter the world stage despite the Pope's support for these two empires. After the religious wars resulting from the religious reform movement, we witnessed the presence of other world powers on the world stage and the removal of the powers supported by the Pope from the world stage. The aim of the current research is to investigate the extent of the influence of emerging European powers. In this research, a descriptive-analytical method was used to review the information and reasons for the emergence of this movement and its success and failure in various countries, and the result of the research was extracted as an examination of the influence of this movement on the scene of global politics and Christianity.

Before the Islamic Revolution of Iran (1357 AH), religious democracy had no place in the literature of world governance and there was not much belief based on this category. But since Shahid Beheshti's intellectual foundations had divine roots and were based on his religious beliefs; And this belief and gem of the heart made him a firm and determined person, and he had such a belief that the possibility of establishing such a government was not and is not very difficult, but it requires the will, motivation and enthusiasm of all people, the properties and support of the people, and this is the symbol of this importance in the eye-catching presence of the people in the scenes of the revolution. And he considered religious democracy to be the guarantor of advancing the ideals of the Islamic Revolution, and he was firmly convinced that without the people on this path, he would not be able to move forward, and he believed that obedience to the orders of the Imam of the Revolution, and obedience to the strategic orders of Imam Khomeini (PBUH) is the only way to stabilize and survive the Islamic system. This research, with a descriptive and analytical method, aims to answer the question that what are the components of religious democracy from the perspective of the theorist of the Islamic Revolution Constitution, that is, Shahid Beheshti? And this article, in response to the research question; He considers words such as: civil freedom and expression, justice (no class gap), social development (social progress), partisanship (healthy competition) and political ethics (Islamic behavior and leadership) as components of religious democracy.

Trust is one of the important aspects of human relations and creates the context for cooperation among society members. One of the types of trust is political trust, which deals with the relationship between people and the government. People need to communicate with the government to meet their needs, especially to provide security and comfort and participate in community affairs. This need is increasing day by day with the development of societies and the increase of the division of labor and the expansion of abstract systems, so that today it is impossible to completely separate from the political system. Religion is one of the effective factors on political trust that has been emphasized in the theories of classical and contemporary sociologists and social capital theorists. This factor can be investigated more in Iran, where the religious government is established and the involvement of religion in politics is clear. Giddens considers the influence of religion on political trust to be one of the characteristics of traditional societies and mentions the religious obligations of officials in traditional societies, the performance of contact points, basic trust and the government's efforts to ensure the socio-economic well-being of the people as other factors influencing political trust. Max Weber also considers people's religion, values and worldview to inspire their behavior. According to Weber, religion can have a positive effect on the network of trust among people, which is necessary and necessary for relationships and economic exchange. The purpose of this research is to investigate the effect of religiosity on political trust in the Islamic Republic of Iran. Based on the secondary analysis, we have come to the conclusion that the more traditional people are and the more religiosity they have, the more their political trust increases.

Issues such as globalization, the increase in means of global communication and the connection of time and space, etc., have made it necessary to discuss cultural issues and cultural communication and interactions in such a way that, according to many thinkers, the issues of cultural communication and the development of these communication and interactions Culture in the contemporary world is regarded as the most important factor in the process of economic, social, political, human and moral development. With its glorious victory in Iran, the Islamic Revolution of Iran created a golden page of history and culture in the life book of the Iranian society and the Islamic world. ; Therefore, we should not forget that the Islamic Revolution of Iran is really a cultural revolution, and if we do not say all the powers and possibilities, it is certain that we can say that the greatest, most important and major efforts and capabilities should be used for the evolution and development and movement of culture in all Individual and social welfare should be spent in the best way; Such a revolution requires a special tool to achieve its goals in the international arena, one of the most important of these tools is the cultural-propaganda tool.Al-Mustafa society (pbuh) is also one of the cultural propaganda tools of the Islamic Republic of Iran. In this article, we are trying to explore the opportunities and threats facing this scientific, cultural and propaganda institution in the international arena, and in the following strategies and to offer suggestions to advance the lofty goals of the Al-Mustafi (PBUH) community in the international arena.