فهرست مطالب سیدمحمدمهدی حسینی فائق

Currently, some important Jewish communities in Israel live primarily in the media because of their particular lifestyle and isolationism. They have specific beliefs and particular personal and social lifestyles that are mainly rooted in ancient Judaism. The opinions and beliefs of this community are in line with Jewish (pragmatic) fundamentalists, and therefore hold to the Jewish fundamentalist mandates. The ideas of the community in the social and political context, along with their growing importance - by rapid population growth and effective political presence - have made them an influential stream. Given their efforts to be more influential (in the context of fundamentalist discourse) - particularly in the political arena - and in view of their principles and objectives as well as the demographic and political structure of Israel, it seems that reinforcing this trend will increase tensions. And there will be an increase in extremist tendencies in the Israeli regime and even will include fundamental questions about the identity of the present Israel regime and its future.

Defining the concept of cultural diplomacy and determining its position in the field of international relations is one of the issues that is very important and based on it, the role and impact of this form of diplomacy in securing national interests can be measured. Bangladesh is one of the countries that has many cultural affinities with the Islamic Republic of Iran, and the use of these capacities in the form of public diplomacy will increase Iran's soft power and sphere of influence in the subcontinent. Considering the goals, function and indicators of Iranian cultural diplomacy, cultural diplomacy in Bangladesh is organized based on the following axes: common historical and civilizational capacity, religious capacity, Persian language, cultural similarities and similarities, official capacities, common cultural discourse. Considering the capacities and evaluating what has been done, it seems that due to some executive, structural and content problems, there is a significant gap between the current situation and the desired situation.

Nowadays, the Jewish fundamentalism has appeared in the Zionist regime’s political system in the three following forms: passive fundamentalism, pragmatic fundamentalism and messianic fundamentalism. A remarkable feature, in common, to all of these three forms is that they seek for their roots in the Old Testament and holy sources of the Judaism and they share similar ultimate goals; however, they believe in different tactics and strategy to realize their goals. The main reason of this diversity goes back to interpretation of the religious belief that Judaism is either in Diaspora or Salvation. The new fundamentalists are attempting to utilize political parties and play an active role so to be able to achieve their goals.

imamat is one of the important principles of Shia, and from political point of view, it forms the basis of political thoughts in this sect. Accordingly, leading the society based on the infallible imams’ viewpoints has always been emphasized in Shia’s literature in order to gain prosperity for individuals and community. Meanwhile, derivation of components of politics is one of the primary necessities which has to be taken in to account to gain the happiness. This article takes an attempt to investigate imam-Reza’s components of politics through searching in his sira, for it was driven from divine principles and should be a basis for arranging the political and social occasions in an Islamic country. The results of the descriptive-analytical method indicate that politics in sira of imam Reza contains principles such as negation of tyrant sovereignty and prohibition of cooperation with them, dissimulation (taqia), expediency, and nonviolence – besides the other political considerations.

Position of Imam Reza (PBUH) is regarded as the sensitive point of Shiite history. This sensitivity is considered from some perspectives: political and social changes of Abbasside era (and particularly caliphate of Mamoon) on the one hand and acceptance of position of Imam Reza (PBUH) on the other hand. Study of political tradition of Imam Reza (PBUH) is conducted based on the fact that political tradition of innocent imams is not only historical reality but also contains valuable advices and principles for their followers. Main focus of this paper is interaction of Imam Reza (PBUH) with despotism (particularly during position of Imam Reza). Some historical issues were raised as introduction of discussion and for showing social and political condition and two periods before his position and after his position have been studied. Classification of changes into periods before position and after position of Imam Reza (PBUH) has clarified results of movement and conduct of Imam (PBUH). In period after his position, some probabilities and doubts of Imam Reza (PBUH) are discussed and political positions of Imam are mentioned. Conclusion Section mentions some results of this paper by mentioning some instances of Hazrat’s tradition and emphasizes that we should note that fighting against and opposing to the oppressive rulers based on fixed principles of Shiite teachings (absolute negation of ungodly government) and considering time and space circumstances (cooperation with foe of God by observing some considerations) can take different forms and this is exactly the thing which has been manifested in tradition of the household of the prophet of Islam. What has been clarified based on these teachings is that discontinuation of struggle and opposition has not been ordered and it is not permissible to compromise with the oppressors even under the hardest conditions despite different forms of opposition to oppressive rulers but form of struggle and expedient things should be considered.

Islamophobia is a complex of discrimination, violence, rejection and insult, the expansion of which had harmful influence in Muslim communities in the western countries. The growth of Islamophobia in some domains such as media or formal and governmental levels necessitates serious attention due to its intensity. In Britain, especially, Muslims make the largest religious minority; hence the existence of Islamophobia and its consequences there must be taken more seriously. The article concentrates on Islamophobia at informal and formal levels in the British society and after presenting a definition of the issue it brings the concept of structured Islamophobia especially in the aftermath of September 11 into focus. The discussion is divided into two categories. First, an investigation into pertinent theoretical and legal frameworks (with a look at the European convention of human rights and some other British laws such as ethnic-relation Act, and anti-terrorism Acts), and second a discussion of this phenomenon in practical and executive domains (such as disciplinary measures of the police and other law implementation groups and the existence of discrimination in anti-terrorist Acts). It is intended to explain that the formal and legal structure of British society both in the realm of legislation and execution, has failed to provide adequate support for Muslims as a minority group. The result is the formation, in recent years, of a special kind of Islamophobia and discrimination against Muslims, that we have formulated as structured Islamophobia

Islamophobia is a problem with different Political, Social and cultural dimensions. Some western powers are using media as means by which they can spread the waves of Islamophobia. It is worth noting that this instrumental usage of media by those who hold power in the west is not just a matter of conspiracy theory since many western theories also accept this fact. According to some researches done in this area, British media are enhancing the tendencies stems from Islamophobia in their society. In doing this they take advantage of many tools and throughout the time the level of their anti-Islam and anti-Muslim activities are increasing. The weak presence of Muslims in the media sector in Britain has helped the fast and powerful growing of Islamophobia waves in this country. This article is trying to explain this issue in British media.