Proving the possibility of change to Muslim nations, Islamic revolution of Iran helped Muslims step out of the recession caused by imitating western ideologies and lack of a model for revolution and a religious state. Adopting methods and values of Islamic revolution of Iran they have become active and they follow up their demands more seriously.Islamic revolution and its constant movement in the framework of a system called Islamic republic of Iran have been regarded as a successful role model by Muslim nations and has inclined them toward changing the current atmosphere. The result is Islamic awakening in regional countries specially Bahrain.

Panislamists, because of it’s role in division and dispute among muslims and dividing of Islamic territories are cynical to "Nationalism". Nationalists also suppose, because wrong understanding of concepts, "Islamic Unity", it is equal to neglecting loyalties and national interests and religion of Moslem nations for organizing islamic unique nation. In this research, by reviewing the political life of prophet(s) and Imam Ali (a) and historical experience in European nations to organizing Unique Europe and conceptual perception in two concepts of nationalism and panislamism and pay attention to collective identity and integration in internalional relations theories, we decide to exame the possibility of unionizing nationalism and transnalionalism (panislamism).

The victory of the Islamic revolution of Iran in the final decades of the 20th century was the source of great changes in the world. Putting out the light of the era of religious disbelief, the Islamic revolution also had a deep influence on Muslim nations. Undoubtedly, Shiite nations, the Shia minority in Saudi Arabia among them, because of their vast similarities with Iranian Shia Muslims, were influenced more than others.

The present investigation aimed at uncovering the similarities and differences between the dress code policy texts mandated by the universities of Muslim and non-Muslim nations. Given the controversial nature of the issue, investigations into it remain few and far between. To address the gap, the investigation has comparatively probed into the texts of Muslim countries’ university dress code policy and those of non-Muslim ones using documentary research. The first twenty dress codes of both contexts, rendered through a Web key-word search, underwent a thematic analysis to arrive at themes pointing to the (dis)similarities of attire policies. The findings revealed policy documents in both contexts had strategically deployed linguistic resources to make them come across as normative, homogenizing, and consensus-building so that they would be taken more seriously by those addressed. Non-Muslim university dress codes appeared to have more of a justificatory power, thereby seemingly making them better suited to sell their ideas. Unlike the dress policies in place in the Muslim context, which were aimed mostly at students, those mandated in non-Muslim countries addressed a wider range of stakeholders including the staff and faculty, and they were occasionally subsumed under a general code of conduct and appearance. The policies promoted in Muslim nations were more particular about enforcing the rules and taking disciplinary action in the event of their breach. In order for such policies to achieve maximal efficiency and effectiveness, Muslim countries’ policy-makers, especially those operating in Iran, are recommended to make them more justificatory to the audience targeted.

The world today is the word of governments (states) whose major constituent is nations, or rather, human agents. The world of Islam, being comprised of about 50 Islamic countries with defined international borders, witnesses small and big states which are overshadowed by the binding rules and regulations of international law which exert impacts on the relations of Muslim nations with each other and with other non-Muslim nations. The main question is that whether or not it is possible to propose the theory of a single religious state and put it into practice with the present age of separate national states. The findings of this research work show that, given the existing realities, international binding rules and regulations, and the present conditions of Islamic countries, it seems almost impossible to realize the idea of a single unified Islamic state before the reappearance of Imam Mahdi (May God’s peace be upon him). However, instead of the existing nation-states which are not recognized by Islam, and of the ideal single Muslim community-state whose realization seems to be impossible under the circumstances, one can suggest one possible alternative; an idea which can be realized, both in theory and in practice, by establishing a limited (small) unified state or a big unified state being comprised of a number of Islamic states or a union of Islamic countries. This can pave the ground to take gradual steps to the ideal Islamic state after having taken some qualitative and quantitative courses of development. The article, enumerating the four obstacles in the way of establishing a united Islamic state, seeks to study the grounds and strategies of promoting greater unity in the world of Islam.

Iran’s Islamic revolution leaded by Imam Khomeini were based on Alavi government and the main goal was founding an Islamic government, performing the religious orders and rebirthing many Islamic commandments. Imam Khomeini was a mature and complete priest and was different with other priests a little which was because of his fluency in philosophy, principles and discourse; this difference was manifested by Islamic revolution. The event which was so brilliant and clear was a kind of foreign relationship based on Islamic principles that caused attracting Islamic Moslem nations.

Interactions between Muslims and Christians began with misgivings. However, passage of the time taught the followers of both religions to conduct a dialogue in a more charitable way. In the contemporary world where atheistic inclinations threaten, not a particular religion, but the very foundations of religiosity, an ever increasing convergence was formed between Muslims and Christians. In fact, this convergence still faces historical and theological obstacles. We intend to articulate Christian evangelism as an obstacle for the establishment of convergence in some places. We conclude that evangelization as a theological commitment, rooted in the New Testament and Christian tradition, extended from its limited version among Jews to other nations, including Muslims. Evangelization always plays the role of a major obstacle to fundamental convergence. Suspension of cultural and social identity, inferiority, and cultural uprooting are some of the repercussions of evangelization. Each of these is sufficient to hurt the religious feelings of the Muslim nation. In addition to these, one can add fraudulent activities and deception by several Christian missionaries.

The occurrence of the third industrial revolution called digital revolution in the field of communication in the last decade of twentieth century led to a development which is called globalization. There is no consensus among the researchers regarding the definition, nature and consequences of this development. Nevertheless the globalization has different consequences in political, social and cultural areas which among them are the diminishing importance of borders and governments instead the nations have become nearer to each other. One of the important developments in the global age is the formation of social movements in the past one year in Islamic countries, right form the Persian Gulf region extending till North Africa. Most of these movements have a coalition nature and one of the dominant discourses in them is religious discourse and emphasis on revival of Islamic identity. The strong presence of religious discourse in social movements of Islamic countries led to this point that many researchers consider these movements as Islamic awakening. The formation of Islamic awakening movements in globalization era raised an important question whether the return of Islamic nations to religion for defining their identity is the consequence of globalization or it is an answer to challenges posed by global culture to religious identity of Muslim nations? A thought in the pace of developments and events shows that the answer to both questions is positive, in the sense that the recent Islamic awakening on the one side is the repercussion of globalization and on the other hand it is an answer to the challenges posed to the spiritual identity of the Muslim nations from global culture. The purpose of writing the present paper is giving answer to above questions and verifying the given hypothesis with a descriptive-analytical method by using library material and documents.

The concept of historic recurrence implies that events from the past nations can become events of the present nations as well. The current article seeks to explore this notion in the interpretive perspective of Allameh Tabatabai. Studies show that verse 214 of chapter Al-Baqarah in Allamehchr('39')s interpretive thought is the most prominent verse that indicates the repetition of history. Allameh Tabatabaichr('39')s citations to the mentioned verse in various interpretive and theological positions show that he considered the initial interpretation of the verse in question as a general concept which corresponds to the semantic meaning of the narrations of "= حذو النعل باالنعلlike two peas in a pod". Hence, the writer of the article, being inspired by the above-mentioned verse and citing the related narrations, gives examples of ‘history repeats itself’ including the spiritual distortion of the Qurchr('39')an, the return of the Ahl al-Bayt (AS), the descent of torment on the Muslim nation, the split of Muslims and the confusion of the ummah of the Holy Prophet (PBUH and his progeny).

A dominant and common imagination in the history of world is that the America continent has been discovered through the sailing of Christopher Columbus and the support of Spanish king in 1490 (A. D), whereas recently, it has been found some documents concerning the relationship of other nations with this continent which encounters this common imagination with serious doubts.The main question of the present article has to do with the possibility of Muslim nations’ making this relationship written on the basis of the ideas of Fuat Sezgin in response to the claims of an individual named Gwin Menzir. Against Menzir’s challenging claims, Sezgin tries to prove this issue by searching the origin of plans such as the plans of Fra Mauro, Kangenido, Dom pedro, pieri Ra’is, Kantino, Valdesimuler, Delakusa, Bahayem and Javeh’ee atlas in the world of Islam and not in china through investigating the scientific aptitude of Muslims in the accurate measurement of geographic longitude and latitude and some evidences present in the historical sources. Accordingly, it can be concluded that the Muslims have been pioneer in making relationship with this new world.