نشریه مطالعات وحدت حوزه و دانشگاه
پیاپی 1 (بهار 1402)

The phrase "resistance economy" was first introduced in 2010 by the leader of the revolution in the meeting of economic activists and entrepreneurs. In February 2013, the general policies of resilient economy were announced in 24 sections with flexible, optimistic, productive, intrinsic, progressive, and endogenous attitude by the leader of the revolution, which had been approved by the expeditious assembly. Resistance economics policies face barriers and challenges so that they have not yet succeeded in achieving the desired result. Therefore, the present research has identified barriers and challenges facing the resistance economy. Initially, using the literature of the subject and theoretical foundations and interviewing the economic experts, variables that seem to be obstacles to the realization of the resistance economy were extracted. Then, using the questionnaire, the required information was obtained from the viewpoint of university professors in the field of economics. Using exploratory factor analysis method, barriers to realization of resistance economy are classified in several factors. The method of verification of the factor analysis and the structural equation method of barriers to realization of resistance economy have been identified. The results showed that 44 initial classes in 12 factors or constructions are presented as barriers to the realization of a resilient economy. These 12 constituents, in order of priority, include cultural barriers, explanatory barriers, legal barriers, barriers to nature, financial corruption, democratic barriers, economic barriers, belief barriers, government structures, bureaucratic barriers, administrative barriers, and customs structures.

Justice, in reality is the desire to achieve a life of peace and tranquility, it is what humans have been looking for in all periods of life, and it is a matter that is rooted in nature. Hu-mans have it and all societies are looking for it. Justice is the shining light that gives lasting color and prosperity to human life. Reaching this bright light of life shows the need to pre-sent the true characteristics of justice. Because achieving the characteristics of justice makes a perfectionist and justice-oriented society and reaching the utopia a reality. In or-der to achieve this goal, in this research, an attempt has been made to draw a model of jus-tice in the society by using the foundation's data research method, based on the precious words of Amir al-Mu'minin (a.s.) in Nahjal-Balagha. Using this method, 112 pieces of data were collected from the words of Amiral-Mominin in the open coding stage, and a core phenomenon and 40 categories for the core phenomenon were identified in the core cod-ing stage. Establishing justice, areas of justice implementation, intervening factors that hinder justice implementation, justice implementation strategies and consequences of jus-tice in a society were placed in order to finally draw a model of justice in a justice-oriented society.

Man is a dignified being, with a pure, divine nature, endowed with moral virtue and sublime wisdom, and with the talent and power of extraordinary growth and prosperity. Universal, to express his human and divine identity and free himself from poverty and hardship. In this regard, this research has been written with a descriptive and analytical method to understand the aspects of increasing insight in the eradication of cultural poverty from the perspective of Nahjul Balagha, and the results of the research show that increasing insight and awareness in the direction of poverty eradication, providing a platform and suitable employment and health Families lead to the eradication of cultural poverty and finally, the implementation of social justice.

Imam Sajjad (PBUH) brought entertainment, enthusiasm and disobedience to the context of combined warfare. These three stages are combined in the form of human warfare. Military threats, economic constituent elements of combined war; Crying, lies, sanctions, deceptive negotiation, soft warfare are the distortions, exaggerations and enlargement of problems of enemy characteristics in soft war. Idea and thought tailored to conditions, observation, media warfare and cognitive warfare, in soft war.
enemy’s deceit and deceit to achieve basic goals such as distorting the truth, seducing the people, All the hiding the true face of the enemy, tiring people, cutting off relations with the resistance group, and middle air, psychological warfare, and accusing Iran, shaking faith, goals; Preventing progress, induction of desp dominating Iran, which ultimately intends to collapse and collapse of the system with these goals. ople in confronting the enemy requires unity, explanation, hope, authority; Empathy and unity of the pe times of sensitivity are the cause of success. The emphasis on the commonalities of a society and religious and spiritual beliefs affects its cohesion. One of the most important components of national unity and inhabitants, resistance-ninth prayer, Non- eliefs. Based on the forty cohesion is religious and religious b to the enemy, disruption of the enemy division, reverse engineering conspiracy is one of the unity’s explained and approaches. To eliminate the neglect of society, the privileges and progress must be mentioned the divine. The purpose of this article is to make more and deeper use of valuable religious sources, to increase society’s insight against the enemy’s combined war, to create a proper and expand similar research in scientific and research centers. Accurate understanding of the problem.

The speed of information transmission in the present era, on the one hand, and the wide range of studies of Orientalists on the Qur'an, on the other hand, doubles the necessity of explaining their opinions and opinions in detail, so as to provide a basis for criticism and investigation and to eliminate the possible shortcomings of their works. Due to the fact that some modern religious thinkers are influenced by the opinions and thoughts of Orientalists, therefore the scholarly response to these Orientalists is actually a criticism of the method of these Muslim intellectuals. From this point of view, considering the authority of the Encyclopedia of Islam as the most reliable source of Islamic studies in the West and the fact that Alford T. Welch is one of the prominent figures in the writing of this scientific work who has special opinions about the Qur'an, it is necessary to explain his views. Therefore, in this article, we will analyze the angles of Quranic studies of orientalists and their fields of entry in Quranic sciences with an emphasis on Alford T. Welch's Quranic studies. Alford T. Welch, American Orientalist since 1965. He focused his studies especially on the Qur'an and published articles in the "Encyclopedia of Islam" about the Qur'an and the life history of the Prophet of Islam. Some of the points mentioned in his works indicate that he does not know enough about the religion of Islam and the Qur'an. In fact, he has a special presupposition about the Qur'an. He studied the Qur'an as a phenomenon and instead of exploring its authenticity and understanding its enlightenment and benefiting from it; he entered more into the field of Qur'anic sources and dealt with categories such as collecting and compiling the Qur'an and the course of historical developments or examining theological literature. And it has not entered the field of content.

justice,
cultural politics,
Nahj al-Balagha,
cultural identity,
cultural life,
cultural security.

 

The topic of justice has been one of the most important topics and concerns of human beings and social and political thinkers since long ago, and various opinions and ideas have been expressed and written about it. Hazrat Ali has been prominent in human history as a thinker whose name is always associated with justice. This study aims to do a comparative investigation of justice from these two perspectives with the method of document study and content analysis of contemporary cultural policy models and patterns and analysis of Amir al-Mu'minin's biography in Nahj al-Balagheh regarding the issue of justice. The findings show that fair access is the first principle for justice that is emphasized in all national and international theories, ideas, and documents. This equality includes all stages of cultural production and creativity, cultural distribution and consumption, which will ultimately lead to the development of cultural life. According to Imam Ali, the criterion for policy-making and the main and ultimate goal of governance is the establishment and expansion of justice. He considers government as a way to establish justice and serve the society. According to the imam, justice is the principle that can maintain the balance of society and ensure everyone's satisfaction. The imam considered all goodness to be in the shade of justice and fairness and introduced it as the noblest principle in bringing the individual and society to perfection. Because it is in the light of justice that everything is placed in its right channel and the rights of everyone who has rights are paid, and the foundation of perfection is prepared for everyone, and the governments become stable and the society progresses. The findings indicate that cultural development in contemporary cultural policymaking is achieved through the three major cultural policies, namely identity, life and cultural security, and the view of justice can be traced more than the path of prosperity and development of cultural life in cultural policymaking. Also, the view of justice in the policy system remains at the level of ideals and is poorly implemented in the operationalization stage. While justice has a wider scope from Mola Ali's point of view and is an important principle affecting all three areas of cultural development, which includes identity, life and cultural security.