جستجوی مقالات مرتبط با کلیدواژه "islamic state" در نشریات گروه "علوم سیاسی"

Violence in the form of individual and group action and reaction to dominate one's own thoughts and desires and ignore others is a matter arising from different contexts and causes, and groups and movements sometimes resort to violence to achieve their goals. Violence among the Islamic movement, especially the Salafist movement, is more prominent; When gaining and maintaining power, they have used violence in a naked and extensive way, so that it can be said that violence in Salafi groups is an inherent thing, therefore this article aims to answer the question that violence in the group What was the function of Islamic Salafis and what goals did they use violence to achieve? The current article is based on the assumption that Salafist groups have used violence as a tool to give identity and legitimize their actions; This article tries to explain its main idea using analytical and descriptive method. Based on this, in order to show the place of identity in the violence of Salafi groups, it first examines the intellectual system of Salafi groups' thinkers in the field of violence and then the role of violence in the identification of Salafi groups.

After the victory of the Islamic Revolution in February 1978, the Islamic Republic was founded on two core principles: divine sovereignty and popular sovereignty. One of the most important ideals of the Revolution was to establish an Islamic state that would implement the laws and rules of Islam. Such a state would not only manage the everyday affairs of the people but also guide society towards spiritual perfection and closeness to God. However, despite the efforts made over the years, a true Islamic state has yet to be fully realized. This is largely due to various challenges and the damage faced by the Islamic State, one of which is linked to its agents. It is thus essential to identify the vices in the personal and behavioral characteristics of agents. These agents are essential pillars of the Islamic state, playing a vital role in the political system’s stability and efficiency, and in achieving the government’s objectives. Throughout history, however, the agents have faced numerous challenges and vices that have threatened not only their individual and collective lives but also the survival and continuity of the political system itself. Religious teachings consistently emphasize the importance of the health and competence of agents of the Islamic state, warning that the mismanagement of such officials is one of the key factors in the collapse of political systems. In this context, Ayatollah Khamenei’s insights into the vices of agents are particularly valuable. As both the leading Shia thinker in the Islamic world and the Supreme Leader of Iranian society, his views are crucial in identifying the vices of the state officials and offering solutions for preventing or addressing them. In this line, the present study intended to identify and analyze the vices of agents of the Islamic system, which in turn have contributed to the delay in the realization of the Islamic state. Relying on Ayatollah Khamenei’s views, the study aimed to address the following question: What vices have been inflicted upon agents that have led to the delay in the realization of the Islamic state?

The current study employed a qualitative content analysis method. The data was collected from various sources, including books, articles, and the Official Website of the Office for the Preservation and Publication of the Works of the Grand Ayatollah Sayyid Ali Khamenei (www. khamenei. ir).

From Ayatollah Khamenei’s perspective, the most significant challenges and vices experienced by agents that could delay the realization of the Islamic state include the following: the whims of the self, despair and hopelessness, prioritization of people’s satisfaction over God’s, dogmatism and sanctification, extreme modernism, neglect of cultural issues, indulgence in luxury, secularism, corruption, broken promises to the people, evasion of justice and the law, dominance, extreme factionalism, divisiveness, and dependence on foreign influences. According to Ayatollah Khamenei, the most important vices are the evasion of justice and indulgence in luxury. To remedy the vices, he proposed to follow the model set by the Prophetic (Nabawi) and the Alevi government.

If state officials lack integrity and competence, the resulting damage will permeate Islamic society, leading it astray from the right path. Therefore, the negative characteristics among agents of the Islamic State may cause serious and irreparable damage to the system, delaying or even preventing the realization of the Islamic State. Ayatollah Khamenei’s views on the shortcomings and vices of state officials and the methods to prevent or address them provide valuable guidelines. These insights can help ensure the moral integrity of agents and contribute to the realization of the Islamic state.

In Iran's political sociology, the Islamic revolution is a continuous thing, in progress and not finished. The evolutionary process of the Islamic revolution includes five stages. Islamic revolution, Islamic system, Islamic state, Islamic society and new Islamic civilization are these stages. Exactly the spirit of the general will of the people can be seen in all these steps Different groups of people play a role in Islamic society, Islamic state and Islamic civilization. Organization of people requires sociological theories. The flow of middle circles is a new concept that refers to the general role of people in the social political arena. In order to strengthen the structure of the Islamic society of Iran, in the second step, it is necessary to pay serious attention to the middle circle as the main driver of the future in Iran. The problem is, basically, what is the sociological nature of this concept and organization for today's Iranian society. Therefore, the present article is trying to provide a detailed understanding of the flow of middle circles, the theoretical foundations of this concept are mentioned, the definition of this concept is also mentioned, and the features, functions, relationship with aligned structures are discussed, and finally, the appropriate political system It is presented with the flow of intermediate loops for better understanding. corresponding to it Interviews were conducted with experts and faculty members, and the data was analyzed with the help of MAXQDA software, and it was concluded that its important function is to link the past with the future, link the current situation with ideals, and link the Islamic Revolution with the new Islamic civilization; And guiding and social planning of all public movements in the society is the responsibility of the middle circles and It will lead this task based on synergy and self-organization of the people themselves.

The purpose of the present study is to discuss the role and position of taqiyyah in the external relations of the Islamic state with other governments by examining the opinions and views of Ayatollah Khamenei. In this regard, the question is, based on the jurisprudential-political views of Ayatollah Khamenei, what role does Taqiyyah have in regulating the external relations of the Islamic State with other countries? The hypothesis is: Taqiyyah will play an important role in overcoming some difficult historical conditions due to hiding the tools of the Islamic State, remaining immune from the movements of the enemies, and also equipping the Islamic system with mechanisms based on planning and foresight. In addition, the results of the research confirm that taqiyyah, although from the point of view of jurisprudence, is a form of passivity in certain circumstances, but this passivity in the field of politics, including foreign relations, can be a strategy based on patience, equipping resources and tools and taking It can also be considered as an action plan in the future. Therefore, its effects are in creating deterrence for the Islamic State, staying away from costly conditions, and also creating peace and an opportunity for foresight in the Islamic State. Descriptive and analytical methods and library tools have been used in this research.

Independence-seeking" in international relations has been one of the most important challenges of independent states in different periods. This article poses the question of what are the Quranic strategies in facing the challenges of political independence of Islamic states from the perspective of the Supreme Leader? (Question). The hypothesis of the article is formulated as follows using the documentary analytical method (method): “in the opinion of the Supreme Leader, attention to Islamic principles and values, awareness and vigilance of Islamic nations, expediency, dignity and wisdom; Unitarianism of the Islamic Ummah, lack of trust in oppressors, anti-arrogance, non-dependence on foreigners, strengthening of political relations between Islamic states, creation of a joint Islamic defense force, are the most important strategies to overcome the challenges of political independence of Islamic states”  (hypothesis). If these strategies are implemented by the Islamic states, their effects will appear in the network of theoretical and practical outputs in the policy-making and foreign policy of Islamic states.

The most important condition for an Islamic state lies in the correspondence of the legal system of the Islamic state with religious principles and standards. This debate has been going on for a long time, from the Mashrooteh era to the present day, and it has been intertwined with the basic question of the necessity and whatness of the norm for perceiving the religious quality of the Islamic law. This research, using the analytical-critical method and intending to answer the question, tries to reach an answer befitting the Islamic system by delving into the ideas of this field and criticizing and evaluating them. This answer is based on the presupposition of the systematicity of Islamic thought, the feasibility of acting on the ruling jurist's fatwa, and its comprehensiveness and breadth compared to other pertaining viewpoints. Therefore, the fatwas issued by the ruling jurist with regard to conditions, place and subjective extension is the closest fatwa to the public interest and, thereof, the most applicable one for Islamic state`s legislation.

The present paper seeks to analyze the content of the preconditions and implications of the Islamic State in the thought of the Supreme Leader (Habosh Allah). (Issue) In this article, what are the preconditions and implications of the Islamic state in the great thought of Islam, by the qualitative method of analysis and application of MAXQDA software. (Methodology) The creation of an Islamic state in the thought of the Supreme Leader (Habosh Allah) has a key position. In the thought of civilization, the Supreme Leader of the Islamic State is an instrument for the realization of Tibet's life, in which material and spiritual advances will be realized in society. In the view of the Supreme Leader (Hafsah Allah), the imperatives of the realization of the Islamic state and the prerequisites for the establishment of such a desirable state requires research and research. Considering the views of the Supreme Leader (Habosh Allah) on the nature, necessity, purpose and resources and the theoretical foundations for the realization of the Islamic State in the country, the prerequisites for the realization of the Islamic State can be concluded. In order to realize the Islamic state which is necessary for the creation of life in society, the Supreme Leader believes that both structural and fundamental implications and brokerage requirements are appropriate for Islamic resources. (Findings)

The mentioned research seeks to provide a new context for recognizing and responding to the relativism of structure and agent agency in the realization of Islamic state-building based on the agent structure approach and relying on the thought of Imam Khamenei . Summary The evolution of theories of agent structure in political science and the choice of AnthonyGiddens' theory of construction In the formation of the Islamic state, meaning the third stage of the process of achieving the goals of the Islamic Revolution towards Islamic civilization from Imam Khamenei's point of view, both The structure and the agent paid attention. From His Holiness's point of view, the macro-structures of the Islamic system, which in the second stage of the revolutionary process were designed and led to the drafting of the constitution, have no problem with today's evolved process and are the best structure needed to move things forward. But in spite of the remarkable progress and remarkable honors which, in spite of the overwhelming difficulties and obstacles mentioned in the statement of the second step of the revolution, the desired Islamic state has not yet been formed in a manner which is maximally in line with the ideals of the IslamicRevolution. Is. What should be considered today in the movement of the revolution and the formation of the Islamicstate is to create a spiritual and epistemological transformation in order to Islamize the method and character of the agents, which is the main obstacle in the formation of the Islamic state

Ayatollah Khamenei's political thought as a pioneering intellectual and theoretical approach in the political history and jurisprudence of Shia is of special interest and investigation from various dimensions. In this sublime political thought, the Islamic government can be explained and understood as a dominant discourse. In fact, in Ayatollah Khamenei's wise conceptualization of the role and position of the Islamic government, important components such as the position and origin of sovereignty, the position of leadership, and the position of the government have been evaluated as very important, and paying attention to the different dimensions of each of them can give an image Provide more clarity. Considering the importance of the position of the Islamic government in the intellectual system of Ayatollah Khamenei, in this article, an attempt has been made to analyze the different dimensions of the subject by using the descriptive-analytical method and according to the theoretical framework of the necessity of the Islamic government. In fact, the basic question of the article is how can the Islamic government be explained in the political thought of Ayatollah Khamenei? In response, it will be explained that the Islamic government can be explained in the political thought of Ayatollah Khamenei with three central issues: the position of sovereignty, the role of leadership and the position of the state.

The victory of the Islamic Revolution is one of the most important events in the contemporary history of Iran, which is very important both in terms of practical and theoretical struggles. One of the pro-revolutionary scholars is Ayatollah Khamenei, who, in addition to the practical struggle against the Pahlavi dictatorship, has also offered a coherent theory of the Islamic Revolution. His political views have been studied and evaluated from various aspects, but in this study, using Springs' theoretical model, his political thought has been studied and explained from the perspective of crisis in four stages. The textual community of the research includes all his lectures and writings in the field of study, which have been described and analyzed through a library review as well as a visit to the site. The present article seeks to answer the main question that according to Ayatollah Khamenei, what is the solution to the realization of the Islamic State? The findings show that the main version of solving the basic problems of the country from his point of view is the realization of the "young government of Hezbollah". A government in which the agents stationed, including the heads of forces, ministers, deputies, and other managers and agents, are ready and cheerful, with Islamic insight and character, including the spirit of jihad, piety, efficiency, justice, service, and so on. To be.

At present, there is a gap between the current and the desired state of Islamic civilization, which has led thinkers, leaders and political activists to make every effort to create a new Islamic civilization and the necessary state-building outlined in the Step Statement. Numerous strategies may be used to achieve this. This study is an attempt to answer the question: What strategy can bring the current situation of the Islamic State closer to the desired situation more quickly? And test the claim that by adopting a strategy of optimizing political power, opportunities are provided that can accelerate the achievement of the desired situation. This research has been done by swat method and the research findings show that the optimization of political power resulting from the use of a set of indigenous capabilities can provide the conditions for changing the status quo and achieving the desired Islamic state-building context.

Neo-Salafism is one of the theological currents of the contemporary era which, while preserving the principles of Salafism, seeks to injure and modify some of its principles by criticizing Salafism. The neo-Salafis, by transcending the dogmatic beliefs of Salafism and presenting new and different interpretations of the currents within the Sunni Islamic paradigm, demonstrated a more moderate view of fundamentalist Islam. They against new kind of Salafism (Jihadi - Takfiris) seek to achieve Islamic rule by reviving monotheism and using more moderate methods such as inviting and cadre building and educating to the society. According to the views of people such as the late Farihi, Babi Saeed, Samir Amqar, Kerry Glin, etc., Noselfieh is interpreted as an irrational current and prone to extremist violence and militarism. The title of claimants of the neo-Salafi discourse seeks to show that, contrary to popular interpretations of neo-Salafism, this current has a more rational and moderate discourse than other Salafi currents.

Countries need an efficient system for their comprehensive development at the national and international levels in order to take the lead in the process of development of that society, and efficiency is related to legitimacy. Accordingly, efficiency has been one of the vital issues of the Islamic Revolution. Also, the Islamic Revolution of Iran is a purposeful and continuous movement that causes a deep change in the belief, moral, cultural, political and social of the individual and human society, until the achievement of a new Islamic civilization. The efficiency of the Islamic Revolution lacks a comprehensive, indigenous and agreed theory, and each of the existing views has tried to establish a relation between reality and efficiency based on limited empirical evidence or specific statistical data. Therefore, in this article, based on the process of the Islamic Revolution of Iran, the basic question is answered: "What is the model of efficiency indicators of the Islamic Revolution?" To answer this question, descriptive-analytical method was used and to collect data, fish-taking tools from different sources were used to provide the model. This model by separating the stages of the Islamic Revolution; The goals of the Islamic Revolution, based on its value system, have placed themselves next to possibilities and obstacles, and have separated the different levels of thought and vision, agents, structures and behaviors. All the elements and surfaces that should be mentioned should be mentioned.

The Islamic State is following Foreign policy in the context of transcendental interests; As it is considered Based on intrinsic properties Which is the achievement of its interests Especially in the field of spiritual interests Depending on the legitimate and just interests of other states. Achieving this strategy t is necessary to use a method or methods that are essentially compatible with the intellectual foundations of the Islamic State and be able to facilitate the achievement of interests. with regards to The multi-layered nature of global relationships the fundamental question is that How can the Islamic State realize its strategy of interests?. This article argues that The monotheistic worldview of the Islamic State introduces purposeful cooperation As the best method On the basis of which, Which can Based on that, to facilitate the achievement of interests in the context of altruism And based on the approach of evolution and mutual solidarity.

Maximizing the power which enables the Islamic state to exist, cooperate and interact with other nations at the international level is considered a critical issue by the Islamic state. The present research, having presented the question that ‘what capacity is there for the political jurisprudence to develop and strengthen the strategic frontiers of the Islamic state’, seeks to extend and establish the concept of frontier and territory of the Islamic state to include not only its own frontiers but also its strategic frontiers. In addition, it explores in jurisprudential resources the legal possibility of extending and strengthening these frontiers in order to guarantee the interests of this state. Frontier, as an abstraction, can help to bring into existence different sorts of the state’s spheres of influence which, in turn, enables the state to achieve its ideological and strategic ends. Drawing upon descriptive-analytic method, the findings of the research show that the strategic frontier is formed and determined in line with the states’ overall strategy in meeting their transnational interests. Conflict of interests necessitates the Islamic state to have and extend its strategic depth. Rulings in the Islamic political jurisprudence are of various capacities to extend and strengthen strategic frontiers. Such things as ‘ta’lif-e qulÙb’, i.e. uniting the hearts (for attracting people to Islam), and the governing conditions and the treaties of the Islamic state are considered to be the most important of these capacities.

The Islamic State of Iraq and the Levant (ISIL) is a Salafi-Takfiri group. The group waged an armed struggle in Iraq and Syria to form a Salafi government. ISIL, however, paid a lot of attention to the media. Unlike many terrorist groups that are not interested in media activities. ISIL was interested in this issue. ISIL initially distributed Dabaq. After the defeat of Dabaq, he published a new publication called Rumiyeh, which also had a Persian version. Accordingly, this article tries to study the category of Islamic state in the headlines of the first four issues of Romans based on the qualitative content analysis. The Islamic State implies the ideal of reviving the Caliphate and the way of life of the Companions. The reason for the importance of these four numbers should also be considered in the fact that these four numbers were distributed at a time when the caliphate of ISIL was still in place and ISIL acted as a government.

The need for government in society has been less skeptical of political thinkers than in the past. One of the goals of the Prophet's mission has been to express the necessity of government and how society is run. From the perspective of man, of course, one must pursue his own way of happiness, which also requires freedom and great freedom. The present study therefore answers the question that what is the purpose of analyzing the human authority in maximizing the realization of Islamic rule from the Qur'an's point of view? The findings of the study show that human authority from the perspective of the Qur'an considers the best model for the establishment of the state as the model of maximal religion, that is to say, the supervision of all spheres should be given to religion. Therefore, it is appropriate to refer to the votes of the people who are crystallized as human beings in order to assert some of the rights of the people in the Qur'an. In this article, we use an analytical-interpretive approach to analyze human authority in the creation of the maximum realization of Islamic rule from the Qur'an's perspective.