مرتضی اشرافی

Under its foreign policy and multi-faceted diplomacy, the Islamic Republic, despite the cooperation it has with many countries, including the peripheral countries and also the countries with Islamic Sharia law, so far - as it should and perhaps could not - from the point of view of public-cultural diplomacy in These countries and in the next stage, the countries that are capable of accepting the scientific and cultural components with the territorial origin of Iran, should be successful. Therefore, it seems that "public diplomacy" and strengthening the foundation of "scientific" and "cultural" interactions in the form of scientific discussions and think tanks can be effective in removing this weakness. It is also true that in today's turbulent world and in the face of extensive changes at the national and international levels, and in various fields, especially the turbulent and risky field of politics, culture, society and economy, managers and policy makers with They are facing a fundamental and undeniable challenge in the optimal, efficient and effective decision-making process, and this is in a situation where the general public of elites and experts, especially in think tanks, through decision-making in the public arena, over official decision-making and affect the government, and based on this, regarding the subject of the article, we will explain and redefine scientific-cultural diplomacy and present operational strategies at both national and transnational levels. But at the beginning of the matter, it seems that there should be assets and tools available and the existing platform to implement and realize the strategies and measures proposed in the practical development plan of think tanks in the field of public diplomacy and cultural diplomacy inside and outside the borders of Iran. Culturally read and reviewed.

The main issues facing developing countries are decentralization, achieving sustainable development and geographic justice. In this regard, considering the importance and role of country divisions in political, economic, and social planning, as well as better administration and more exploitation of resources, if this category is done in a principled way, organizing the territorial space will be more favorable and the government They are also more successful in exercising territorial sovereignty in terms of creating social and national security, good community administration and service delivery. Various investigations show that although the province of Qom caused its development, the said process should be seen with a comprehensive view, because currently it is politically, security, social, demographic, environmental, service and Non-active defense, taking into account the geographical, religious and cultural conditions of Qom, the space of this province has a series of complex issues, in this regard, the analysis of the spatial structure of Qom province and its reorganization, according to the existing and potential capacities, It is necessary. In this research, using the descriptive-analytical method and document study, first the religious-cultural, economic-social, ecological environment as well as the current settlement system of Qom province was studied and using spatial planning and land use models, the structure New country divisions in line with geographical justice, decentralization, superior governance and proper division of land into smaller units, three new counties have been defined in the new divisional structure of this province.

The purpose of this research was to investigate and explain the strategies and solutions for promoting social responsibility in Dastjard offices of Qom. This research is descriptive-survey in terms of practical purpose and method. The statistical population in the qualitative part was experts and senior managers of Dastjard city offices, and in the quantitative part, executive experts and high-ranking employees of Dastjard city offices. First, according to the existing literature in this field, the effective factors on the strategies for promoting social responsibility in Dastjard city offices were identified, and then, using the four-step Delphi method, the questionnaire was distributed in person. In the first round, the factors influencing the strategies for promoting social responsibility were identified. In the offices of Dastjard city, which were extracted from previous researches, they were provided to the members to determine their importance. In addition, they were asked to provide their ideas about factors that are not on this list. In this research, to determine the reliability of the first questionnaire (experts), Cronbach's alpha method was used, and its value was 0.879, which is more than 0.7, so the first questionnaire has acceptable reliability. Also, in the second questionnaire, due to the use of t-test for data analysis, the inconsistency rate obtained from this technique should be used as the basis for the reliability of the questionnaire, which is designed based on pairwise comparisons. It was proved. After collecting the distributed questionnaires and analyzing these data, the prioritization of the identified indicators was described as follows: business principles have the highest priority. Everyone's responsibility has the second priority. The criterion of moral system has the third priority.

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.

"Global security" is based on a new system; Accordingly, special principles and bases are considered, the result of which is to ensure security for all nations; Global security has a problematic universal approach. Thus, in international relations, from the beginning of the formation of state-cities to the emergence of state-nations and welfare states, and even in the age of globalization, the main concern of international actors has been to gain and maintain power and establish security; Security in the world community is based on the image that although the international system is violated in terms of sovereign and unified sovereignty and experiences an environment of chaos, although its rejection this means to have a minimal cooperation for protection. There is no stability on a global scale; Cooperation that forms a security policy or regime; In other words, national actors realized that their security on the world stage was linked to the security of other actors and that it was in the light of a collective effort that they could achieve general security for all countries; This is the difference between "security" and "global"; Therefore, it can be said that at a time when the dominant discourse of international relations was realism and neo-realism, Morgenthau's discourse is true that the assessment of power begins with military capability and then with capabilities that directly affect military capability. It comes and goes along with capabilities that indirectly lead to military capability. In this study, we seek to study and analyze the impact of globalization on the theoretical and conceptual aspects of national security of governments in the 21st century and have used a descriptive-analytical method.

In this article, the intellectual and epistemological movements of Muslims in Central Asia are examined and explained; After the collapse of the Soviet Union, the living conditions of Muslims in Central Asia changed dramatically and the region's connection to the Islamic world expanded. However, it’s natural that the effects of the rule of communists can still be easily found in the thought, behavior and intellectual movements of the Muslims in the region. Today, the constitutions of all Central Asian states imply the principle of separation of religion and politics. Nevertheless, Islam has risen to the level of a state ideology throughout the region. The Islam, which is supported by the current Central Asian governments, is based on Sunni and Hanafi Islam, in which cooperating with the rulers is generally encouraged. Now, as the repression of Islamic political groups and sects continues, society is becoming more and more Islamized, a fact that is true even about countries like Kazakhstan and Kyrgyzstan: here political Islam is becoming more and more radical. Our study here shows that most of the Islamic movements in Central Asia fail to have any political and economic code of coduct, plans for better governance and the creation of their future Islamic state. Despite this, they are always looking for religious and social identities based on different ethnicities in different Central Asian countries in order to overcome the shortcomings caused by the communist domination in the region for seventy years.

Social capital refers to a set of norms, social habits, and rules of conduct that have dominated social relations for a long time and are constantly evolving. Weakness, destruction and collapse of social capital, in turn, increase the social cost of living for the people and the government and indirectly increase or decrease citizens' satisfaction with the government. One of the reasons for the internal vulnerability of Third World countries is the low level of social capital. The lack of value-creating, norm-building, and trust-building rules intensifies competition between rulers and the people. Decreasing people's motivations towards cultural and social values leads to a loss of social trust, along with a decrease in political participation, and if not participated, the political system loses political legitimacy. If the level of public participation decreases, the level of critical participation increases and social forces (individuals and groups) move towards the change and transformation of the political system. The Velvet Revolution is one of these movements. Velvet revolution is a kind of smooth and bloodless transformation that takes place in certain cultural, social and political conditions, such as increasing cultural anomalies and decreasing the level of public trust. This concept has become more prominent in recent years, following the developments in Georgia in 2003, Ukraine in 2004, and Kyrgyzstan in 2005. The conditions for the occurrence of these revolutions have been similar in characteristics.

The Arab revolutions in the Middle East and North Africa, which led to the collapse of some conservative political systems in the region, have led to a widespread social movement with political repercussions, so that the transformation of the Middle East into transition New conditions and distance from the former situation. As a result of this displacement, the strategic weight of some countries is declining, and, on the other hand, the regional position and weight of other countries is increasing. Egypt has played an important role in the Middle East and international politics from the past to the present, and in order to better understand and properly analyze Egypt's foreign policy, there are four key points that have the same geopolitical and geopolitical status of Egypt, national interests, great powers and Egyptian leaders. Are attention In addition, Egypt is still the guardian of the Arab national interests. On the other hand, following these developments, great international powers are surprised. In fact, the developments of the Arab Spring for Russia, like other major powers, have concerns and challenges. So that the Russian government will have to change some of its traditional approaches in the region to achieve its goals and interests in the Middle East. For example, the Libyan scene led to many unfavorable outcomes for Russia's Middle East policy, causing domestic and foreign problems for Russia, and adopted a policy of cooperation with the West. While in the case of Egypt, Russia has been able to establish solid and credible foundations for expanding ties with the country and as a stable Arab island in the Arab Middle East, it has been pushing for a strategic partnership with the country.

Common political employments in a political system try and select political employees through arranged and specific structures of its realm of rule. Therefore, every intellectual and ideal situation in society is transmitted to the level of sovereignty through the same political servants. If society enjoys vitality and social health, this vitality, mobility and health will also be transferred to the body of government through the selection of elites and decent individuals as political servants; this article answers the question: how may the model of revolutionary vitality be realized in the space of the university with the student audience? It is stated that in order to raise the level of revolutionary vitality and to maintain revolutionary state among the youth, the eight stages of "belief sharing", "belief", "commitment", "respecting people", "solidarity", "planning", "achieving good results" and "Islamic Republic" have been presupposed. In this paper, based on an experimental design, the relationship between the propaganda persuasion for the lesson of the Islamic Revolution and its roots with the model of revolutionary vitality is examined.

This article seeks to answer the question: what is the relationship of a community of citizens with a healthy political system and to what extent does IR has been successed in giving an ideal model of this relation during its fourth decade of life? Regarding the hypothesis, it can be said that in the political system originated from the heart of the revolution, active and motivated citizens, in a healthy and joyful society, can play an active role in the establishment, development, consolidation and continuation of IR. The purpose of this article, therefore, is to understand the achievements of the IR in explaining and reproducing the healthy and vibrant relationship between the citizenship and sovereignty as well as understanding the aspects of a healthy society and its relation to the political system that regardless of such a comprehensive understanding be achieved.

The Islamic Revolution of Iran brought a revolutionary discourse and the cultural of independence based on social beliefs and valuable confidences. One of the components of this discourse was the revival of the role of intellectual currents and political and religious movements in the world, in this way, creates a balance of power in favor of third parties in the international system, which this front emphasizes the ideals of social justice and the negation of the domination of foreign powers. Islamic awakening is also an unmistakable fact that its waves are increasingly expanding. The present article seeks to answer the question: What impact did the Islamic Revolution of Iran have on the revival of Islamic awakening? In response to the review and analysis of the foundations of thought and practice of the Islamic Revolution and the basic principles governing the foreign policy of the country, it is hypothesized that the impact of the Islamic Revolution of Iran on Islamic awakening in Arab countries and Muslims is such that perhaps at first, it could not immediately and quickly arrive at the returns to the ideals of the Islamic Revolution and the impact on other Muslim nations, But with the passage of time and reaching the conditions that took place in many Islamic countries in a Frequently and proportionally with the specific situations of that country and provided the necessary condition for the Islamic Revolution, it was able to influence the spirit and bodies of these societies, which, after decades of Islamic Revolution in Iran, these conditions are now being completed.

In theoretical explanation of Imam's speech and speech regarding the positive or negative role of the media in the developments of contemporary Iran before and after the Islamic Revolution, You have to differentiate between media types; It can be deduced from Imam (God's mercy over him) Sufi that the media in its general sense can play a positive and influential role in the development of a conscious and enlightened function of the development of the political, social, and cultural changes of a society. But on the other hand, sometimes the media can engage in false consciousness, or in the pursuit of specific goals and inclinations of power over the political, social and cultural changes of society.
Imam(God's mercy over him) distinguished between the work of media such as the press, radio and television, cinema, and also foreign media outlets, before and after the revolution, and often the Western and foreign media groups were lying, negative, conspiratorial, Split between the Islamic Revolution and the Islamic Republic And insisted on the necessity of confronting the domestic media with these media, along with the line of the nation, hoping to keep the people in the future and expanding the range of domestic media outlets beyond the borders. And at the same time, including the main duties of the domestic media such as the press, radio-television and cinema, which are implied by Imam's statement, Examples include: enlightenment and education of youth and society, serving the country, serving the pen and thought of the media community in order to preserve the values of the Islamic Revolution, Strengthening the morale of the nation against the conspiracies of the enemies, not undermining the insiders, removing the officials and the media from the spectacles and creatures, believing the concept of an Islamic republic, that is, a military with Islamic content for the nation, confronting the conspiracies, and eliminating disruptions. , The accuracy of the soundness of Islam in Islamic Republic television stations And the necessity of controlling the programs by the conscious and committed people, the need for intellectual autonomy and the negation of westernization in an independent and national radio and television, etc.

Sheikh Fadlullah Nouri was one of the distinguished and avant-gardes of the constitutional movement. He had well realized the existing problems and challenges that faced Iranian people with full wisdom and said that the despotic regime was the main cause. For the same reason, he believed that people must counter with the autocratic regime in the best way that is constitution of legislature and constitutionalizing the Imperial regime; hence, once constitutional movement began, he made speeches and distributed tracts to insist on this important thing. After the westernized intellectuals involved in the constitutional movement, intellectuals held control of the constitutional movement that Sheikh and scholars had in mind and they rose up for restricting autocracy, all laws written down by intellectuals after establishment of the first parliament he seriously opposed and he published treatises, statements and speeches for their improvement. The martyred Sheikh realized problems and incidences in the constitutional age through deep and precise understanding of the Islamic doctrines and their adjustment with his time and age. This triggered his confrontation with intellectual movements, colonialism and autocracy. The present article, based on historical evidence, intends to analyze the cases by which Sheikh opposed to the laws of the first parliament (laws of intellectuals) such as constitutionalism, transition from the constitutional movement to legitimate constitutionalism, the Constitution, theory of main oversight of Majlis, elucidation of concepts in the Constitution and amendment to the press law.

There is found countries in the world that after some decades political changes, arrive at new political situations. Appearance of color revolutions in such countries would lead political changes to what intended by influential western powers under the title of democracy and liberal norms. The author has intended to find the why and the how of net-making in fitnah of 1388 in IRI on the basis of net-based, front-based and currency-based activities. It should be stated that fronts, using various methods, lead different nets to a particular front or confrontation to solve a problem. Fronts, therefore, may be multiple, classification of problems and the way in which nets may be organized to solve prior problems are counted as the most effective measure in this level. In the study, currency and currency-making are of epistemic and virtual nature for nets and fronts in forming green velour revolution in IRI 1388. And again, net-based and front-based activities make the ground for developing currency-based activities.

The religious structure of Azerbaijan republic and the way people look and the elite view Islam, and Shiism in particular, in that country is the product of a long historical process full of vicissitudes; without studying it, no one can have a right and realistic understanding of the religious and political evolutions of the present society of Azerbaijan. Indeed, formation and activities of Islamist parties has been realized in this very context of this historical product. Thus, through an investigation of the course of Islamic evolutions in Azerbaijan, one can have a better understanding of the political-religious atmosphere dominating the activities of the Islamists in that country. Similarly, the attitude and approach of the Islamist trends in Azerbaijan greatly help Islam and Shiism, the way they interact or confront the ruling political regime, goals and ideals and their view on Iran as the greatest Shiite country in Islamic world.

The ideology and intellectual foundations of a revolution play a very important role in advancing the revolution, and on this basis, the study of the ideology of a revolution is of great importance. One of the ways of studying the ideology of each revolution is to refer to the slogans and messages of that revolution, as well as the results of the revolution or the government deriving from it. The "Islamic Republic" is a title derived from the messages and slogans of the Islamic Revolution, which goes beyond the scope of the slogan, has become a fundamental guideline for the world, and it appears in the form of a new government under the same title, “the Islamic Republic”. Of course, in the analysis of the slogans and messages of the Islamic Revolution for the contemporary world, one can refer to the common ground. This, on the one hand, includes the goals of the Islamic Revolution and on the other hand, as the ideals of revolution in the form of the Islamic Republic, is known for the contemporary world. Among the common areas of slogans and messages of the Islamic Revolution with other Islamic revolutions and movements, one can mention such things as: A common definition of legitimate power, common belief, common purpose, common enemy, unity, populism, and the revival of political function of religion. The Islamic Revolution of Iran, perhaps, has had and continues to have the most reflection and deepest influence in the world, especially in the Islamic world.

Although Sheikhiyya sect has nothing to do with Babism and Baha’ism regarding their beliefs, presenting deviated beliefs and teachings, which were not in accordance to the established Shia doctrine, paved the way for false claims of Sayyed Ali Mohammad Shirazi. Sayyed Ali Mohammad was a follower of Sheikh Ehsayi sect and an apprentice of Sayyed Kazem Rashti, the former leader of Sheikhiyya sect, and founded so many of his primary claims on Sheikhiyya teachings and doctrine.
With respect to the importance of Sheikh Ahmad Ehsayi and Sayyed Kazem Rashti’s claims in founding the primary doctrine of Babism, Mirza Hosseinali Nouri, known as ‘Baha Allah’, calls them as ‘Nourin Nirin’ and claims they are his prophets and Babism missionaries. In fact, the first followers of Babism were those who believed in Sheikhiyya.
During the next 6 years since the beginning of Babism until the execution of its leader in Iran, some events such as the uprising in Tabarsi Castle as well as some upheaval in Zanjan and Tabriz took place which led to the execution of Bab and his followers. This sect, since its early days in Qajar period has been spread in Iran and some other regions in the world. Baha’ism was founded by Baha Allah and was promoted and reformed by Abd al-Baha and Shoqi Efendi.
Despite its idealistic propaganda, Baha’ism acts as an awkward and oppressing sect and like any other sect, all its followers serve to the purpose of its founding members and leaders.

By comparing the conditions of Muslim community in Russia in the early years of the present century and the current time, we find that they are at two opposing points. Just as, in the economic arrangements, Russia’s transition from economic closed system of socialism and communism into unbridled capitalism and special oligarchi is surprising and extraordinary, the widespread influence of religious beliefs, in the level of social and doctrinal beliefs, especially among the today’s adolescents is strange and unbelievable. The present study aims at explanation and analysis of the conditions of the Russia’s Shiites, while looking at the conditions of the Muslims there, and at identifying the status and the conditions of the Shiites in that country. Finally, it offers solutions to promote that condition. Undoubtedly, the role and status of Muslims and the Shiites in Russia, in view of the broadness of Muslim people in that country is much important, and an investigation of our study clarifies this importance and strategic status.

Indonesian people in the shadow of the profound belief in Islam and applying its rules could find their identity, Islam also cause unity among the dispersed community of Indonesia And their independence and national unity was ensured as a result of that. Republic of Indonesia's religious building is such a way that Shiites because of their traditional base, however, have failed so far to have influential role, but with the opportunities and potential that Indonesia's Shia community have, will can contribute to the country's political social and cultural fate in the future; In this regard, we are looking for an expression analytical report of the situation of Shiites in Indonesia; This paper explains the strong and weak points, opportunities and threats facing the country's Shiites and provides strategies for overcoming the current situation to the overall growth and development in the field of religious, scientific, social cultural and political.

Islam is the second religion in Russia that from 145 million of the country's population, about 15 to 20 million is Muslims and of this number about 3 million is Shia. Currently Islam is not considered a strategic threat in Russia, and the government In the face of Islam provides and allows freedom for Muslims, In addition there are numerous cases about the right to liberty and to follow the religions in Russia's federal law. The aim of this paper is to explain the demographic and organizations situation of Russian Muslim and to identify their position in this country, In this regard; also this article offers an analysis of the conditions of the Russian Muslims. What is certain is the role and the status of the Muslims and the Shiites in Russia are very significant, according to the extent and the presence of the Muslim ethnic groups in this country, that our research also highlighted the need for this important and strategic position.

Despite the presence of some internal currents supporting a velvet revolution in Iran and the existence of elections as a natural ground as well as some internal cultural damages which have emerged in recent years hand in hand with extensive US and western effort to soft subversion through a velvet revolution in 2009 presidential election, there were grounds for a revolution in Iran similar to Georgia, Ukraine and Kyrgyzstan. However for more important and more fundamental reasons which are deeply rooted in differences between Iran and those countries, this velvet revolution failed in Iran; since there is an specific and delicate difference between the possibility for the emergence of a phenomenon and the possibility of its victory which should be differentiated. Therefore, although some grounds and factors are necessary for a phenomenon to emerge but these grounds are necessary conditions and for its successful crystallization, other grounds and elements are required which are considered as sufficient condition.

Azerbaijan's religious structures and the view of the people and the elite of the country to Islam, especially Shia religion, are the result of vicissitudinous historical process that the realistic and correct understanding of political and religious developments of today Azerbaijan is impossible without studying it. In fact, the formation and activities of Islamist parties has been done in the context of this historical product, and therefore studying about the evolution of Islam in Azerbaijan can help to understand better the political and religious atmosphere of the Islamists activities in the country, As well as it can help to the vision and approach of Azerbaijan Islamist movements to such topics as the religion of Islam, Shiism, interaction or confrontation with the dominant political system, goals, and aspirations and their view of Iran as the largest Shiite country in the Muslim world.