درخت حوزه‌های تخصصی

The Alawite community, who according to the Supreme Leader are "orphans of the family of Muhammad", believe in following the school of Ahl-ul-Bayt (a.s) is still rooted in them. However, throughout the history of Alawism, due to the influence of some religious movements, policies and targeted political-cultural planning, they have suffered from a mixed and multifaceted identity and nature. Therefore, the trustees of this field have a kind of religious and customary duty to celebrate some religious holidays and ceremonies with a detailed and comprehensive planning and focusing on the common aspects with the Alevi community, that is, a special belief in the Imams (a.s.). And finally, believing in the principles, pillars, and values of the school of Ahl- ul-Bayt (a.s), take fundamental steps in the direction of reviving the true religious identity of the Alevi community. (Question) The current research has tried to analyze and evaluate the impact of the Islamic Revolution of Iran in restoring the true identity of the Turkish Alevi community based on the descriptive-analytical method and according to the "diffusion theory" from the words of ideological leaders. (Methodology) In general, Alevi leaders believe that today, with the blessing of the Iranian Islamic Revolution and the correct understanding of the Ahl- ul-Bayt (a.s) school, efforts are being made to introduce the correct principles and traditions to the Alevi society. In this regard, it is a great responsibility for Alevi leaders and sects to keep the Alevi community safe from threats by educating the Ahl-ul -Bayt (a.s.)

The distinction between "Religion" and "Religiosity culture and religious beliefs in the sensory and phenomenological perspective" has sociological significance and demonstrates a distinct pattern of sociology. The present study in the first section with critically approaches to the "Sociology of Religion" explains the inadequacy of its conceptual and perceptual organization in explaining sociological relationships of religion, with an emphasis on the inherently reductionist and methodological nature of this prevalent discipline. To this aim, the author explains that a "Correct understanding of religion - especially Islam - can be considered as a foundation that influences the existing understanding of sociology of religion" and examines the relationship between religion and society from a distinct perspective compared to the prevailing literature worldwide, highlighting the distinction of this approach compared to the intradisciplinary literature, which mainly involves an essentialist and fixed perception of religion and religious society in the dominant intellectual-religious traditions in the Islamic world. The author argues in this field with an "Ijtihadi" and "Intra-religious" approach about the combined and creative role of "Social Traditions of God" with "Faith and distinctive characteristics of Islamic spirituality" in constructing a new identity for society. By referring to the idea that "When people take steps towards God and the kingdomin a planned manner, they become closer to each other and a global community takes shape," it reaches a new level of religious and Islamic society. In fact, forming the institutions with common and distinct featuressuch as mosques, pilgrimage, and recently the Arbaeen of Imam Hussein (AS) in relation to the historical and glorious experience of the Islamic community in Medina shows that the Islamic society is a society established on justice and fairness, which follows its principles by creating sensitivity towards "Perceptive and Cognitive" levels, "Moral and Inclination" values, and "Behavioral and Action" aspects, within the framework of "Faith and Righteous Deeds."

Changes in the structure of the global single-polar system and the transition towards a multi-polar order highlight the new norms of the global order. It is clear that the dominance of the new normative order and the elements of the new structural meaning are primarily considering the decline of US hegemony and its redistribution among new poles. These conditions create more space for the expression of competing cultural ideologies. In such a space, there are ample opportunities for culturally and civilizational rich actors like Iran to emerge. The importance of this issue becomes more apparent when we realize that key players in the new structure, such as China, lack the high capacity to confront Western cultural-hegemonic dominance regarding the absence of modern software. In an era where the main characteristic is "Power Dispersion," some of the material shortcomings of the Islamic Republic of Iran can be remedied to play an effective role in the new era of cultural power vacuum, if attention is paid to its software capacities. Therefore, the main question of this research is formed by examining what software-based priorities for the foreign policy of the Islamic Republic of Iran towards the cultural Iran region suggest. In response to this question, with a descriptive-analytical approach by gathering a library of data, highlighting the coordinates of the new global order, and examining the coordinates of the cultural Iran region. The main recommendations of this new situation for the foreign policy of I.R.I in the cultural Iran region are explored. The results indicated that the framework of this software capacity can be explained in three dimensions: culture, values, and foreign policy. This capacity has gained a particular significance in connection with the concept of the Islamic Revolution and the opportunities it has created.

Russia's military attack on Ukraine has had profound consequences not only for the Middle East, but also for the world. The political-security relations of the two countries, have been affected by this war. Since the beginning of Russia's military operation in Ukraine, Tehran has accepted Moscow's rationale for this attack and has shown its political support at the United Nations General Assembly, but Iran has been cautious in fully supporting this war. Iran's approach regarding the war in Ukraine is important in two ways. First, Iran's orientation towards this war affects Tehran's relations with Moscow. Second, this orientation affects Iran's interests in the international system. For this reason, the main question of this article is "What was Iran's attitude towards the war in Ukraine and how did it affect the relations between Tehran and Moscow?" The hypothesis of the authors is that "Iran's approach towards the war in Ukraine has been cautious - it has neither officially condemned nor supported the Russian invasion of Ukraine - this policy is aimed at maintaining and continuing the relations between the two countries. The purpose of this article is to examine the orientations of the Islamic Republic of Iran towards the war in Ukraine and its effect on the country's relations with Russia. The authors' method in this research is qualitative with a descriptive-analytical approach.

The uprising of 1920 in Iraq is the most important historical, political and social event of current Iraq in entering the new era. Some of the analyzes under the concept of secularism have introduced this uprising as a national and secular uprising. Another part of the analysis has presented a religious and Islamic analysis of this uprising using the concept of political Islam. In this article, an attempt has been made to show the ineffectiveness of these discourses in analyzing and understanding events such as the 1920 Iraqi uprising by contextualizing the concepts of nationalism, secularism, political Islam and related concepts. From this point of view, the image presented in the form of these analyzes of the 1920 Iraqi uprising is therefore neither secular nor under the concept of political Islam that can be understood, interpreted and analyzed. Even as some are trying to include it under the incompatible concept of Islamic nationalism, they have also suffered a kind of confusion in understanding it. This uprising shows the ineffectiveness of these concepts in understanding the socio-political phenomena of the Islamic world. In this regard, an attempt has been made to show the importance of the 1920 Iraqi uprising in the foundation and deconstruction of the dominant concepts and paradigms in the political field. Also, the power and potential of this uprising in creating new models of politics and governance in the geographical border between concepts and dualities such as secularism and theocracy will be highlighted