مجله پژوهش های سیاست اسلامی
پیاپی 23 (بهار و تابستان 1402)

The purpose of this research is to explain and explain the role and place of dialogue and communicative action as a foundation in political participation. Since Nahj al-Balagha in Islamic societies is often considered as a source and reference for the actions and behaviors of people and officials, for this purpose, in this article, the communication actions underlying political participation in the themes of Nahjal-Balagha were studied. Therefore, the main problem of the research is the analysis of the role of rhetoric in the communication action that forms the basis of political participation. To answer this question, the method of qualitative content analysis was used. Considering that communicative action can play an important role in creating a correct view of interaction and participation in societies, the hypothesis of the authors is that Nahjalbalagha has constructive communicative action in political participation due to the comprehensiveness of its content. Finally, the results of the surveys show that Nahjal Balagha refers to the acceptance of two or more parties; The principle of knowledge and science, the necessity of accepting the differences of peoples, nations and languages, the possibility of achieving understanding and unity and freedom of thought and thought, observing the criteria of right and wrong, choosing the right path as the conditions for a favorable conversation, and also considering trust-building and competence of speech as the most important elements and Communication factors provide a very suitable capacity for the realization of desired political participation.

Correct and timely decision-making in governance occurs when the decision-making process is implemented correctly. In the meantime, systematic mistakes and errors in the form of cognitive biases prevent making correct decisions. This research aims to answer the question of what is the Islamic model of cognitive debiasing in governance by applying the qualitative content analysis method of the foundation's data, focusing on Nahj al-Balagha. To answer the mentioned question, the author processed the data and categorized the texts. The results of the research showed that the decision-making process will be protected from cognitive biases when its causal conditions - i.e. the limits of reason - are properly taken into account and by using the strategies of "consequence measurement and experiential learning" and "learning and consequence measurement" of emotions and feelings and the influence of social influence on The amount of reason and Sharia should be adjusted so that, finally, governance is realized in sync with cognitive coherence and social salvation.

In today's era, the failure of many neo-democratic systems is mainly due to the fact that the politicians of these societies thought they were able to establish democracy by creating a few party and parliamentary institutions and neglected to deepen it at the lower levels of society. This is despite the fact that, according to some political thinkers, democracy is not just a form of government, but a way of life and political and social conduct. By following the opinions of Ayatollah Khamenei, we found that he has a broader view of the concept of religious democracy and considers this concept as a way of social life. Therefore, the purpose of the present fundamental research, using the ijtihad method, is to answer the question, what are the concept and components of religious democracy as a way of life? Based on the above approach, the model of religious democracy is the method and way of life of the people who, within the framework of Islamic laws and also based on Islamic teachings, in all areas of social life - including politics, economy, culture, science and knowledge, etc. Active participation in all decision-making, implementation and monitoring processes. The identified components of the model of democracy as life are: active and extensive participation in all areas of life and society, cooperation and cooperation, decentralization, free consultation and dialogue in the public sphere, expansion of civil society and middle circles, and the prohibition of evil.Based on the above approach, the model of religious democracy is the method and way of life of the people who live within the framework of Islamic laws and also based on Islamic teachings, in all areas of social life - including politics, economy, culture, science and knowledge, etc. - have active presence and participation in all decision-making/making, implementation and monitoring processes. The identified components of the model of democracy as life are: active and extensive participation in all areas of social life, cooperation and assistance, decentralization, free consultation and dialogue in the public sphere, the development of civil society. And the middle circles and enjoining good and forbidding evil.

The complete and accurate implementation of the policies and measures of the Supreme Leader in the armed forces is one of the most fundamental issues that has occupied the minds of many commanders and officials. In fact, the problem of the research is what mechanisms and requirements of a regular and coherent tool (system) are necessary for the full realization of the policies and measures of the Islamic jurisprudence in the armed forces. In this regard, the current research is looking for a military design that can accurately and completely realize the policies of the guardian of Muslims in the armed forces. In terms of method, this research is a combination of qualitative and quantitative; The sampling method is purposeful and systematic, and a semi-structured interview tool was used to collect data, and data analysis was done through thematic analysis method using maxqda software, which resulted in about 641 basic propositions, 69 organized themes, and 8 comprehensive themes. Then the validity of the data obtained from the questionnaires was evaluated through SPSS software. In the end, it was concluded that the main components identified for the final model of the system, which are: correct understanding, functions, structure, process, implementation, and measuring the effectiveness of the system, strengths and weaknesses. With all relevant indicators, and all three subsystems with all its components have been decisively approved.

Measuring political trust is necessary to establish the stability of the society in the events. This research tries to obtain the calculation model of political trust with the help of big data of 1649 variables in different fields, resulting from the activism of Iranian citizens based on "observational big data". The research method is a combination of quantitative and qualitative methods (with the dominance of the quantitative method); Therefore, first, the concept, dimensions and variables of political trust were investigated based on the document analysis method and with the phishing tool. Then, according to the construct theory of the concept of political trust, the related variables were extracted with the help of interviews with experts, and then the KDD method was used to analyze the big data. Also, with the help of machine learning, two supervised and unsupervised data mining methods were analyzed and the best algorithm was selected according to the two criteria of lower risk and greater utility. With the conducted investigations, the best model of supervised learning under classification and Neural Net algorithm was introduced. Then, with the IBM SPSS Modeler tool, the data was "classified" in four steps, screening, discovery of correlated data, normalization and modeling. It should be noted that in the modeling stage, the influence coefficients of 13 variables obtained from the previous stages were extracted and their ratio in the neural network was shown according to the effect of the middle layers (hidden layers) on the political trust based on the neural network.

Fiqh of governance is a specific type of jurisprudential inference in which the jurist refers to religious sources while taking into account the element of governance and seeks to present a desirable plan for the management of society from the perspective of jurisprudence. This extension of jurisprudential inference in the field of social and political management can be found in the works of some jurists, including Muhaghegh-Kerkki. The present study aims to investigate the type of ijtihad of Muhaghegh-Kerkki from religious sources in the approach to governance. Muhaghegh-Kerkki, who came to Iran at the invitation and insistence of the Safavid government, addressed the political, economic, and cultural management in accordance with the requirements and conditions of the Safavid government. The inadequacy of Sufi principles (mureedi and moradi) for desirable governance provided a suitable ground for the emergence of the Fiqh of governance of Muhaghegh-Kerkki. Muhaghegh-Kerkki faced two major challenges: the non-Shiite identity of the society and the existence of Sufi currents in the Safavid government. The main question of this research is to investigate the approach of governance to jurisprudence in the thought of Muhaghegh-Kerkki. The findings of the research indicate that Muhaghegh-Kerkki, after identifying the society and strengthening the jurisprudential movement, presented a jurisprudential plan in the three areas of politics, economy, and culture. The results of this type of ijtihad led to the organization of political order and the regulation of governance with Sharia in the field of politics, the stabilization and promotion of the financial system in the economic field, and the revival of cultural promotion and prevention of vice and the establishment of Friday prayers in the cultural field. The research method in the present study is fundamentally goal-oriented, descriptive-analytical in nature, and uses qualitative information processing and library study data collection methods.

One of the most important tasks of any political system is to draw efficient strategies for drawing the geometry of interactions inside the country and facing political units in the field of international relations. For such a confrontation, the strategy of the second step of the Islamic revolution, based on the statement of the supreme leader of the revolution, is known as resistance. Examining the jurisprudential foundations of resistance in the Islamic Republic can determine the way of interaction with countries, institutions and international organizations. Therefore, the main problem of the research is, what is the position of the foundations of resistance desired by Ayatollah Khamenei in the system of Shia jurisprudence and which of the jurisprudential chapters can it be explained? The most important achievement of the present research is the explanation of the jurisprudential foundations of resistance as a determining component in the political and economic equations of the Islamic society and overcoming the challenges caused by the power seeking of the global domination system. The present research pursues this hypothesis that the concept of resistance intended by Ayatollah Khamenei can be explained with different chapters of jurisprudence such as defensive jihad, taqiyyah, amrba-maaruf, and the like. This research, with a descriptive and analytical method, during discussions and topics such as confronting tyranny inside the country and negation of domination, independence, achieving modern Islamic civilization in the field of international relations, deals with the jurisprudential explanation of the foundations of resistance in order to be able to provide a reasonable and comprehensive explanation of it. Muslims and intellectuals of the Islamic world.

 Governance and regulation of policies, policies, administration of government and relations between statesmen and people based on the principles of religious ethics requires a model to use all government and public structures and can create challenges and different institutions in creating the institutionalization of moral work in society. . The new Islamic civilization and reaching people to worship and be close to God. The topic of the research is "What is the model of ethical governance from the perspective of the Supreme Leader?". The present research was carried out with the descriptive-analytical method and library reference and resulted in a conceptual model. The model of ethical governance in Ayatollah Khamenei's thought is a solid process, under the guardianship of God and based on customary ethics, virtue-oriented and monotheistic, which is in a set of laws and structures to monitor and exercise power over the activities of governmental (government) and non-governmental institutions. (popular and social) and resolving conflicts between them to achieve values and prevent the society from oppression and corruption and unscientific and unjust actions exist in various political, economic, social and cultural types. The manner and behavior of rulers, models and systems and mechanisms, institutions and structures are the three main pillars of ethical governance, which can be done in a customary manner with the aim of peace and public harmony, in a virtue-oriented manner with the aim of helping God, or in a monotheistic manner with the aim of to be The goal of achieving God's love, satisfaction and meeting should be arranged and implemented.

Hope is considered the most important motivational element for the progress of any society. Although hope seems to have a general and obvious concept, but with a little analysis, you can find out its complexities. The purpose of this research is to answer the question, what are the elements of creating hope in the Islamic Republic of Iran, emphasizing on the intellectual system of Imam Khamenei (Madazlah al-Aali)? Using thematic analysis method, the researchers have conceptualized the data obtained from the statements of Imam Khamenei. Based on those concepts, the basic themes (maintaining motivation, hope, creating hope, faith, determination, sense of responsibility, strong will, commitment, vigilance, insight, vision, frost, sincerity, bringing hope to life, serving, trusting people, Empathy, cooperation, sense of responsibility, service to people and commitment) and organizing themes (enthusiastic, enthusiastic, stewardship, adherence, clarity, foresight, trust, confidence, participation, duty and commitment) and inclusive themes were obtained. . Finally, by combining and integrating the organizing themes, the five elements of passion and motivation, responsibility, insight, confidence building and commitment were extracted and it can be concluded that hope is the key to all locks in Imam Khamenei's intellectual system. And it is a source of progress and forward movement to be used for all educational and cultural centers.

After the victory of the Islamic Revolution, the foreign policy of the Islamic Republic is based on stable and stable principles, including supporting the deprived and oppressed of the world, having peaceful relations with non-belligerent countries, prohibiting interference in the affairs of other countries, and peaceful coexistence with neighbors and other governments. These principles include the beliefs and convictions of the Islamic Republic about facts or causes, correctness of action and behavior in the field of interactions and the international system that arose from the Islamic religion. The basic issue that needs to be addressed is whether the foreign policy of the Islamic Republic has been successful in the field of dealing with Shia-phobia based on the aforementioned principles. For this reason, this article tries to evaluate the role of environmental factors of the Islamic Republic's foreign policy in the four components of identity politics, political actors, social actors, agent and structure based on the theory of constructivism and through identifying the strengths, weaknesses, opportunities and possible threats. Help to promote the foreign policy of the Islamic Republic to deal with Shia-phobia. This research is of applied type and has been done with a descriptive and case-based method. The collection tool was field and library, the sample size was 25 people and the data was analyzed by SPSS method.

Salafi-jihadi groups are among the extreme Islamist currents that adhere to a specific interpretation of Islam. Considering the increasing importance of gender violence in jihadist Salafi groups that claim to be Islamic, understanding the operational and symbolic role of women is very important to deal with the threat of these groups at the global level. Women are not only disproportionately victimized in modern conflicts, but also play an important role in the tactical operations of Salafi-jihadi groups. Salafi-jihadi groups' attitudes towards the role of women have evolved from support activities in the front lines to active participation on the battlefield. This evolution has reached from preparing weapons, providing food for fighters, nursing the wounded and spreading the jihadi ideology to recruiting new members, to the real participation of women in jihadi operations on the battlefield or carrying out suicide bombing operations. These developments are in conflict with the ideological principles of these groups; Therefore, we are faced with this main question: what is the attitude of jihadist Salafi groups towards the role of women in jihad? The findings of the research show that the attitude of these groups towards the role of women is changing from a traditional role to an active and radical role. This change in some cases depends on different conditions and strategies. The author is trying to analyze the details of the change in the role of women in jihadist Salafi groups and also the contradictions in this field with descriptive-analytical method.

The position and role of justice in the political thought of Muslim philosophers is considered the most important pillar of the ideal society and utopia. This is while the role of love and affection in achieving true perfection in the community and its relationship with justice has not been paid much attention. Therefore, the main problem of this research is the relationship between love and justice in political philosophy, and the study object of the research is the view of Shamsuddin Shahrzori. The purpose of the research is to analyze the element of love in order to clarify that this element can be fair and just with conditions and limitations. Believing in the necessity of human society's compliance with the system of development, Shahrzuri believed in the priority of love and affection over justice, and he believed that comprehensive love - which is a rational and human love - is the generator of fairness; Therefore, the society will achieve its happiness with this loving and loving relationship, and justice will be held only as a compensatory policy and in the absence of a loving relationship. In the end, the finding of this research, which was obtained through descriptive-analytical method, is that although Shahrzuri's theory seems to favor love - instead of justice - but in fact, according to the limitations and conditions he mentions for love, An endogenous justice that results from the interiority of love leads, and the justice that is denied is nothing but external and forced justice.