The intellectual flow of congregationalism and the critique of this school on the epistemic teachings of liberalism provide an opportunity for Islamic discourse to provide a common space of epistemic teachings in the framework of interaction, peace and security for a favorable Muslim biologist in theoretical and practical fields. . From this perspective, the concept of justice is the center of gravity of this discourse. Under the concept of justice, there are common concepts between the two intellectual movements of Islam and communism. Virtuosity, a priori of goodness, multiculturalism, the explanation of the place of tradition and values, the emphasis on communities, are among the most important propositions that form the common theoretical foundations of the intellectual flow of congregations and Islam. The purpose of this research is to explain the position of the concept of justice in the Islamic thought of Islam, with a comparative approach and with the hermetic method of Quintana Skinner, to refine and analyze texts.

Politic agitation of recent two centuries of Afghanistan and undesirable action of four years long of Mujahidin government (1992-1996) that caused insecurity, corruption and extreme cultural and economic poverty, provided suitable background for Taliban to appearance in Afghanistan. In addition to these backgrounds, countries such as Pakistan, KSA and USA that anyone had special interests from the Taliban appearance, satisfied an important role as foreigner causes. intellectual foundation of Taliban can assess in three pivots: theology, policy and pashtoonism. Theological foundations should investigate in intellectual flow of Ahl-e-Hadith that with the relative puberty in Imam Ahmad-e-Hanbale's thought by means of Ibni-Taimiyyeh and particularly Mohammad-Ibni Abdolvahab in the next years turned into a distinguished school. These theological foundations impressed Taliban opinions under the effect of politic flows. Divbandism (manifestation of vahhabism in India) due to religious schools of Pakistan, Islamic fundamental groups such as Alghaaedeh and Jamaiyyat-ol-'ulama-el-Islam with the support of Pakistan, KSA and UAE were channel of proving Ahl-e-Hadith and Vahhabism instructions in Taliban. Also globalization and globalism under the leadership of USA and the west countries and instructions and rites of Pashtoon nation should be considered as another theoretic and intellectual foundation of Taliban.

Salafi thought and the phenomenon of violent extremism are the most interesting issues in political and international studies. However, with a reductive and impressive attitude from our Islam with fundamentalism it is attempted to despose the whole of Islam from extremism despite the diversity of intellectual, theological, philosophical and political varieties. However, it seems recognizing the nature of extremism requires deep study on the forming the layers of contemporary political Islam. The purpose of this paper is to explain the theoretical concept and objective flow of “extremism in political Islam. The main question of this study is ‘how the roots of identity and normative elements of extremism in political Islam are explained.’ To answer to this question it was hypothesized that ‘Salafist- Hadith groups are defined as the “Radical Political Islam” flow because they believe that they can revive the Islamic Caliphate and implement Sharia law by violent struggle to gain power and violent overthrow of governments through takfir opponents. To examine the hypothesis, the conceptual charts of intellectual flow and realtions of salafi groups with each other as well as the normative features of extreme political Islam as the main source of internal consistency of the extremism identity in the political Islam framework are presented.

Dialogue foundation making in 1st Pahlavi cultural policies, was the mental issues, situation makings and relevant discussions in the so-called period introduced by influential cultural-political persons in the first Pahlavi era and in the mindset of the society. Dialogue foundation making in this era, functioned and was justifiable more than usual because the Pahlavi family strongly needed it to influence people’s minds and attitudes for the ease of their desired actions. Furthermore it was used to guarantee their legitimacy. 1st Pahlavi succeeded to introduce itself to intellectuals at that time, an unavoidable necessity and the best possible choice for government and used a wide range of them as their servants and altogether provided a substrate for cultural transformations.The authors in this article tried to prove this point that this discourse in its relation with the mentioned intellectual flow, has the nature of effect to cause. In other words, 1st Pahlavi from different aspects was a performer of a special kind of intellectual flow of that period. This article by clarifying the reasons for this association, introduces attitude and fundamental contradictions of this discourse as the cause of inefficiency and failure of those policies. The contradiction which introduced indispensable meaning and realization of civilization and progress as Secularism, and the unavoidable introduction of improvement and development as Dictatorship.

Islamic art and architecture are precious treasures resulted from corporate efforts and experiences of Muslim artists throughout history. This chain has been detached due to cultural development in the contemporary era. Exploring in theoretical and philosophical foundations of Islamic art and architecture is one way to revive cultural identity and eliminate its attributed untruth. It is an imperative that has not been considered the priority yet in spite of an over three decades of Islamic revolution which have frequently led to superficial, commonplace and arbitrary impressions of Islamic art and architecture. The intellectual flows of contemporary traditionalists (Guenon, Schuon, Burkhart, Nasr) in the past four decades has been the mainstream of our colleges and art and architecture centers -without any profound review and discussion- which have directly affected other theories of this field as a result of excessive efforts in interpretation of Islam and Iranian art and architecture. The contemporary traditionalists in seeking religious and traditional principles of art and architecture by authenticating the architectural history of before Renaissance in different lands, interpret architectural shapes and forms physically regardless of social and historic conditions of architectural formation and and introduce principles of religion and sacred art and architecture with a romantic approach and spontaneous elimination of rational logic. They have benefited from shapes and symbols, verbal similarities and arbitrary interpretation of architecture and external appearance of various religions and rites in this process of making art and architecture sacred and have entered Christian art and Hindu art interpretations in the theoretical basis of Islamic architecture. Scrutinizing the opinions of the founders of this intellectual flow known and introduced as contemporary traditionalists reveals the mismatch between historic production and development of Islamic-Iranian architecture and their presented principles of Islamic architecture. This paper tried to summarize and outline the main points of this group of scholars about Islamic art and architecture in order to offer a logical criticism and scrutinization of these theories.

The Law on Translation and Reproduction of Books, Magazines, and Audio Works, passed in 1973, is one of the rare laws that has not yet been discussed in any paper. Perhaps one of the reasons for this inattention is the ambiguity and ambiguity that each of the articles of the law in turn raises. Undoubtedly, the lack of a coherent intellectual flow of the law by the legislature, the lack of social sensitivity in protecting people with neighboring rights, especially artists-executors, the researchers' disregard for the rule of law, all contribute to this valley. The subject of this article is to ask these questions and answer them first, according to the national and international laws governing copyright and related rights. I hope that in future research, it will be promoted by well thought out and well-liked researchers of intellectual property rights and will be effective in protecting the neighboring rights.

According to the predominant narrative, the concept of human rights is founded within the context of modernity and based on the secular theories of Enlightenment philosophers. However, there is a minority view that traces the roots of modern theoretical and political movements such as humanism, liberalism and socialism, which form the intellectual foundation of human rights, in Christian theology and ethics. Nietzsche is one of the pioneer philosophers who considers the basic principles of the international human rights system, including inherent dignity, freedom, equality and universality, to be influenced by Christian moral values which are based on the representation of the morality of slaves against the morality of masters. This theory is different from the westernization of human rights claimed by cultural relativism and postmodern theorists, although both opinions lead to the same result; challenging the universality of human rights. The present paper tries to investigate the course of this intellectual flow by focusing on the works of Nietzsche and to give an appropriate answer to the question of how the universality of human rights has a paradox with its Christian roots.

Fotowwatname`s are the practical treatises of Fetyan compiled by the elders of the Tariqat and the principles, customs, rituals and religious roots of darvish practices such as shad, kachkul, kherqe, etc. teaches the mofrad`s. Since the intellectual flow of fotowwat in different classes of the common people was popular, their correction, in addition to explaining the principles of their beliefs - as a prominent intellectual, religious, social and political current - can widened dimensions of the life angles of Iranian and non-Iranian Muslims to clarify in historical periods. Carrying out this library research with analytical-descriptive method has investigated and recognized various aspects of the manuscript version of Jafari's Fotowwatname. The handwritten version under study is a Fotowwatname, which was written by one of the elders of Fetyan known as Jafari al-Qasimi al-Husseini, and it belongs to the personal library of the late Haj Ali Eshaghi, one of the cultural scholars of Kuhpaye (Isfahan) and it has valuable content in verse and prose in three parts. Introducing the content of this edition can be of interest and use by those interested in the fields of Fotowwat, Sufism, and mysticism.

Despite the fact that, the Shi'a clergies, throughout the history of Islamic Iran, have been the most influential and active flow in the various scientific and practical fields, they have a minor role in the field of historiography. The most important reason of this issue, firstly, is the lack of attention to the history and historiography by the seminary and clergies, and secondly, is the domination of the secular intellectual flow on the contemporary Iranian historiography, and denying and distorting the role of the seminary and clergies in historical events especially in the contemporary era. Ignoring the history and historiography by seminaries and the clergies, loses the material and historical information and gives the scope of the historiography of the seminary and clergies to the other streams; particularly the opponents. The historicizing and historiography problems on the issue of seminary and clergies can be studied in two major approaches, the problems that have a seminarial origin, and have emerged from the procedures and methods of the seminaries, and the problems that have a non-seminarial origin, ant it is evident in the western and enlightenment historicizing and historiography.

revelation is a theological , interpretive , and philosophical subject and one of the most fundamental religious teachings is considered . ~~~ the present study criticizes the principles of knowledge of revelation as an agent of intellectual flow .the teachings of the qur ' an on the nature of the quranic revelation , the wisdom of knowing the quranic revelation and its religious experience , based on the qur ' anic revelation and its gradual decay with the historicity of revelation and its continuation with the historicity of quranic scholars , criticism and the nature of quranic revelation , the absence of it in the time and place of the revelation and the knowledge of the quranic revelation , is proved .in the quran and the miracle in eloquence and eloquence , the existence of the prophet and those verses that reveal the revelation of the quran by god revealed that the words of the quran be revealed .