Impressionism and existentialism are both schools of thought that consider the human and his/her existence as the center of the universe. In Impressionism, it is the individual who, as the creator and recorder of a moment, immortalizes it because he/ she is the one who experiences and then creates and represents that moment. Existentialism also maintains that philosophical thinking begins with the subject of human, not merely subjective thinking, and that life is meaningless unless one gives it meaning. The present study seeks to answer the question: why and how did both Alavi and Al-Gharbawi use a combination of impressionist-existentialist approach in their works: "The Station", and "the Only One" and "Meet" respectively? The importance of the research lies in its examination of a gap in criticism; it seems that interdisciplinary approach to criticism can offer a more comprehensive  study of the text. For this purpose, the current research makes an attempt to offer a new form of reading the text by combining the two schools of impressionism and existentialism. To do this, three short and very short stories have been selected, one from the contemporary Persian literature and the other two from the contemporary Arabic literature. This research is of analytical-descriptive nature. The results indicate that Alavi and Al-Gharbawi try to express the loneliness and emptiness of the life of the contemporary man. Although Alavi tends to associate this loneliness with gender criticism, both authors have been able to draw on impressionism and existentialism to reach an epiphanic moment of recognition and understand the feeling of philosophical absurdity.

Stefan Zweig and Bozorg Alavi, as two well-known authors of the contemporary German and Persian literature and representatives of the school of realism tended to the creation of realistic works, depicting a completely authentic atmosphere due to the social and political state of their time. Bozorg Alavi tended to this writing style by studying and living in Germany and by getting to know the poetic works of the german authors. So he became one of the pioneers of the realistic narrative in Iran. The realistic perspective in Her Eyes, Bozorg Alavi’s work bears a great resemblance to the realistic perspective of Stefan Zweig in Schachnovelle. The following article is an attempt to match the realistic aspects of the above mentioned works against each other. The comparative study of these two works will determine, based on an investigation into the realistic factors, that Alavi and Zweig bare similarities in terms of their writing styles and these similarities indicate the influence of Zweig on Alavi in creating the Roman Her Eyes.

One of the main issues in organizational relations is the “Communication Channel” which, in fact, shows the path of relations in the organizational structure. As a great organization, the Alavi government has its own organizational structure and hierarchy, and it, accordingly, has organizational relations. The concept of” path of organizational relations” includes a group of interpersonal relations in the structure of an organization, a type of relation which is characteristic of Alavi government. In this paper, it is attempted to compare the style of relations followed by Amīr al-Muminīn, Imam Ali (a) with the leading theories about relationship management, in its wide sense so that the similarities and differences of the two may be identified. The present paper is a library- based research, in which the author uses an analytic-historic approach referring to reliable and authentic Islamic sources. Given that some kinds of the communication in Alavi government are of more important, there are some differences between the style of communication followed by Imam Ali and the issues discussed in the organizational communication today. The communication in Alavi government can be considered as as a kind of dynamic communication network because the speed of information transfer in this style is very high.

Bozorg Alavi is one of the pioneer Iranian novelists who has applied figures of speech -especially simile- in his stories like all other writers. Using descriptive analysis, this study attempts to survey the similes used by Alavi in his two novels “Chamedan” and “Varagh Pareha-ye Zendan”. In the novel “Chamedan” which does not have an explicit left-wing perspective, Alavi uses simile mostly to describe women and nature; while in the novel “Varagh Pareha-ye Zendan”, his similes contain left-wing thoughts and they can be traced back to Marxist views. In his similes, Alavi has mostly described people, prison, things, and so on. Most of his metaphors include “compound simile”.

he managers in order to establish a mutual control system use communicational ways to identify the information concerned with deviations and to take corrective actions. This study with the purpose of identification and discovery of mutual control system of Imam Ali tradition tries to determine how this mutual control system is established. Therefore the main question is how this mutual control system is established in Alavi tradition? Two secondary questions have been proposed alongside with this to find a desirable answer for the main question: first the mutual control system in Alavi tradition is based on what? And second what are the factors of mutual control system in Alavi tradition? This study by getting use of library study and referring to documents and historical resources, Nahjol Balaghe, has collected the necessary information and finally by descriptive analytical way the results have been analyzed. The results show that the mutual control system of Alavi is based on the information which is conveyed in communicational atmosphere. Therefore receiving, presenting and circulation of information in Imam Ali tradition are considered important factors of creating a mutual control System.

Nowadays, good governance (GG) is considered as a dominant theory and pattern in administration and located at the focus of development thinkers and activists as well as the agenda of modern states and societies. However, GG is not perceived as a contemporary issue and its theoretical and practical roots refer back to Islamic teachings and are reflected in Alavi Governance as a turning point in human governance history. The purpose of the present study is to read comparatively the modern GG indexes and Alavi governance teachings reflected in Letter No. 53 of Nahj-Albalagheh (Alavi Governance Charter) as a reference document and comprehensive roadmap. Having applied a descriptive-analytical methodology, the present paper seeks to read the principles and pillars of this new managerial-political paradigm and then investigates the given features with reference to Alavi teachings. The findings indicate that not only the GG features have been introduced and emphasized in Alavi governance teachings, but also the teachings, with a futuristic orientation as well as trans-temporal and trans-spatial nature, envision and present the GG requirements of modern societies. Accordingly, GG requirements have been introduced and emphasized in Alavi Governance Charter through the principles of accountability, transparency, participation, rule of law and effectiveness ruling on the mutual and balanced relationship of government and civil society based on justice as the spirit of governance.

This article tries to consider a policy making model for planning cultural activities in the Allavi type of Government. To this end, through library and document analysis research, both primary and secondary resources have been investigated and political specifications of Alavi government have been extracted. Alavi Governing era was the time of consolidating Islamic system and due to the infallibility of its ruler, there is no need of discussing the preliminary aspects of Islam in that time and place. This is to some extent similar to the existing condition in the Islamic Republic of Iran, and considering the pivotal role of religion here, the aim is to see how it is possible to utilize Alavi model of government in our cultural policy making. Since the starting point in policy making is the recognition of problems, by listing the problems in Alavi era, three problems, namely elitism, superficiality, and sticking to worldly gains were recognized. Due to the fact that each of the above problems refers to general fields of politics (elitism), economics (materialism), and religion (superficiality), we can do the same with our own policy making. By surveying the problems that Alavi government faced, three general policies of tending to people in politics, justice in economics, and education in religion have been considered, each being scrutinized in the ending section of the article.

Abstraction of faith is the pinnacle of the efforts of Shia theologians in bringing philosophy and theology closer together and the most important educational text of theology, which was written by Khwaja Nasir al-Din Tusi. Due to its importance and unique features, this work was noticed by Shia and Sunni thinkers and theologians from the very beginning, and many explanations and footnotes were written on it. One of the most important explanations is Qoshchi's explanation. Therefore, many, including Khafri, wrote a commentary on this description. Khafri's margin is dedicated to the topics of God knowledge (obligatory proof and obligatory attributes). Due to the importance of this margin, many commentaries and explanations were written on it. One of the most important of these interpretations is the work of Mir Seyyed Ahmad Alavi, the son-in-law and spiritual heir of Mir Damad. Alavi wrote three commentaries on Khafri's margin, and Hazira Elans is one of those three commentaries. The main question of this essay is: Has Ahmad Alavi's existential approach to the proof of obligatory proof of Khwajah in the description of Hazira Al-Anas Qurin been successful? The achievements of this article are: 1. Alavi tries to consider Khawaja's argument as a Lame argument and in the context of the existential approach and with regard to existence; Second. At one time, we can talk about the separation of the subjective existence of Hadad Akbar and the relational form of Hadad Akbar, and then the lack of need for Akbar in the essence of existence, and its necessity due to the quality of qualities and the symptoms of Hadad Akbar, that the existence of a predicate other than obligatory be Because it is obligatory in the same way that it is obligatory in the position of essence, it is obligatory in all attributes and conditions, and it does not have a waiting or needing state; Third. Alavi, however, in Hazira Elans' message, talks about the idea of existence and the absolute being and states that the idea of existence is different from the idea of possibility. But what is on his agenda is an entity that is divided into two types, obligatory and possible, and separation and division are subjective, not objective.

Alevi concepts in poetic words cover another garment in such a way that poetry is mixed with Sharia and Alevi love is achieved with more knowledge. Therefore, in this research, with the descriptive-analytical and testimonial method, the study of Alevi doctrines and rituals in Jihun-Yazdi ritual mourning is discussed. The findings of the research indicate that Alavi Manqbat in Jihoun's poetry has a special style, so that the words are formed in the framework of a specific thought and thinking to turn away from the world, to move towards the truth and to move towards perfection. In fact, Jihoon uses the two wings of "Fear and Raja" to deal with the Alevi Manqbat, and in this way, he considers Iman as a child of the marriage of these two wings, and considers the truth of his thought to be the grace of Ahl al-Bayt's character. The materials of the poet's words with the Alavi perspective take a step towards the happiness of man and in this way they reach the highest limit of using material and spiritual gifts, but in the meantime, the essence of the Sharia is beautifully revealed in the words of the poet, and the Sharia is a means or a shell for tariqa and reaching It turns into the truth of the Alevi school. In this way, the poet first implements Alavi's face in the form of a "design" in the poem and then draws the audience to Alavi's virtues so that the words of the poem inform us of the existence of Ahl al-Bayt and Alavi's personality appears in the horizon of words. It establishes a direct relationship with the reader so that the audience can find their way to the life of Ahl al-Bayt. The frequency of names of Imam Hussain (AS) is 0.39, Qamar Bani Hashem 0.15, Hazrat Zainab 0.14, Ali Asghar 0.7, Ali Akbar 0.6 and other Ahlul Bayt and martyrs 0.19.

Following the demise of the Prophet of Islam, the Islamic polity witnessed a transitional period in which the caliphate in established as the political system. It occurred while in the Shii viewpoint, Imamate as a religious-political organization linked to the prophecy had to assume such an important responsibility. Therefore, Shiism as led by Imam Ali (Peace be upon him) was marginalized. This situation lasted until the Alavi government was created following the murder of the third Caliph. Although security is identified as a public goods that is secured through the government’s management, the question that thy he did not resist the dominating political current despite his righteousness leads us not to consider the foundations of the security theory in the Alavi period as merely limited to his government’s time.This article, which is published in a paper series about the Islamic theory of security, deals with a sensitive era stretching from the demise of the Prophet of Islam to the establishment of the Alavi government. Proposing the concept of “securitized identity,” the author indeed speaks of the priority of the “preservation of the Sharia per se” over the “assumption of government for guidance” because of the existence of alternative options for the achievement of guidance.