پژوهشنامه تاریخ، سیاست و رسانه
سال چهارم شماره 1 (پیاپی 13، بهار 1400)

A brief look at the periods of Islamic civilization shows the influence of the rule of states, each of which, in its own opinion, has claimed the rise and development of civilization. Historical documents of Baghdad in the fourth century, as well as analyzes by historians, civilizationalists, philosophers of history, and others, indicate the growth and expansion of civilization compared to other periods. This study, taking into account the Orientalists' assumption based on the unparalleled promotion of various civil fields in the era of Az-Dawla Dailami, such as the construction of medical and cultural sites; Urban planning and restoration of ruins; Attention to the restoration of the sacred observation and finally security in this age; It tries to discover the civil motives of this government by using original sources and texts and side analyzes. One of the fruits of such studies is the extraction of a close relationship between civilized behavior and the survival of governments.

Political management of society in Islam is a special way of leadership, based on the intellectual and ideological foundations of Islam, and to get acquainted with this style of management, it is necessary to know the principles of Islam about the management of society. The methods of political management of the community are rooted in the motivations and intellectual and ideological foundations and spiritual qualities of the manager and members of the community. Therefore, to know the management methods, it is necessary to know the ideology of the organization and the ideas and motivations of the manager. The most basic principle that separates political management based on Islamic ideology from other managements is that in this method of management, the basis is right and the movement towards human rights and values. In order for a manager to move based on this method of management and meet the goals of management, he must have characteristics that can be called the principles of Islamic management. Some of these characteristics are individual and some are social and organizational. That is, in order to promote prosperity and reach the pinnacle of humanity in order to grow and develop a political organization, one must first start building oneself and observing moral obligations, and then lead the political organization towards spirituality and Islamization. In this article, an attempt has been made to draw the characteristics of a Muslim and pious manager and human relations and the manager's view of society, organization and subordinates based on Islamic teachings and the theory of political Islam.

Although Satan and his allies have been given a certain playing field and opportunity, the world is governed by a series of immutable divine traditions and laws. Many of these verses and traditions are mentioned in many verses of the Qur'an. The tradition of guiding and sending the prophets, the tradition of affliction and examination, the tradition of relief, the tradition of success, the tradition of completing the argument, the tradition of spelling and the tradition of extraction are among these traditions, but in a few verses, including verse 23 of Surah Al-Fath, it emphasizes these divine laws, and their irreversibility and deliverability. Divine traditions on which the destiny of all nations and peoples is determined throughout history and no government or power can escape from them. Unity has been considered as the most important strategy for socialization and empowerment in Quranic and prophetic teachings. In order to build a single nation with the characteristics of a model and superior society (the control nation), it is necessary to reconstruct the insights and attitudes of people who naturally have a tendency to disagree and employ others and exploit of the same kind. In this article, with a descriptive-analytical method, the Qur'anic strategies for defining human rights and integration are discussed.

Democracy is a type of government that most countries in the world today acknowledge in order to gain legitimacy and maintain their political life. After the collapse of the communist system, democracy was considered as the only irreplaceable government and the most desirable way of political life, so it has become an obvious and definite idea in terms of reason and political custom. The most famous and well-known democracy in the world is Western democracy or liberal democracy, the concept and application of which is based on the attitude of humanism. On the other hand, after the victory of the Islamic Revolution in Iran, another type of democracy was introduced to the world, which is a religious democracy. Despite the many advantages that democracies have, they also have the major drawbacks that because in a certain process it is the common people who have the last word at the ballot box, so they may have problems such as: ignorance of the majority vote. Voters, vote buying, inefficiency of the elected, disregard for the rights and votes of minorities. Now, in this article, we intend to ask whether there are such problems in the system of religious democracy? If there is, how can such problems be confronted by preserving the principles and values and in the interests of the system, the people, Islam and the revolution.

Various theories have been proposed by Islamic thinkers regarding the formation of the Islamic government, one of the most important of which is the thought of Allameh Mawdudi and the thought of Ayatollah Khamenei as one of the greatest Islamic thinkers. The thought of these two thinkers, despite many similarities, also has fundamental differences; one of these fundamental differences is the relationship between the Islamic state and the Islamic country from the perspective of these two thinkers; According to Mawdudi, the priority is to form an Islamic state, but according to Ayatollah Khamenei, the priority is to form an Islamic state. In this article, while comparing the ideas of these two thinkers in terms of the relationship between the Islamic state and the Islamic country, in the end, the best relationship and its reasons will be pointed out.

Close-up film written and directed by Abbas Kiarostami was made in 1989. This film is a successful example of Real cinema. Who chose a specific story line based on the ranking of Anderson site magazine from the top 50 films in the history of cinema in the 40th toppest rank in the history of cinema, which was close to the forty-seventh place with 31 votes. This research has been done in the framework of a qualitative method with a semiotic approach and has used conventional analytical concepts and characteristics in semiotic studies. In this research, we have studied and analyzed all the scenes of Abbas Kiarostami's film Close Up, which includes eighty scenes, by counting method, because the sample size is the same as the statistical population. Barty pattern analysis method was used. According to Barthes' narrative model, the film was analyzed through five Barty codes, including hermeneutic codes, codes of minimum semantic units or signs, symbolic codes, action codes, and cultural or reference codes.