Many social sciences researchers call the presence of democratic parties and systems as two faces of a coin; they regard the development and survival of democratic parties and procedures related to each other. In Iran's cultural and political domain, the participation party presented itself as a significant movement in its socio-political sphere. This party has introduced itself as the defender of Islam in the region and the world. This research emphasizes two categories of structure and performance than the two flows of Iran's participation party and turkey's Justice and development party using an analytical – descriptive method. In response to the research question ‘what are the similarities and differences of the participation party and the Justice and development party in terms of structure and performance?’ presented this hypothesis that the participation party and the Justice and development party lacked a similar party structure. The difference between them is that the participation party has less coherence and antiquity than the justice and development party. Both parties have an Islamic approach; with the difference, the participation party has a variation in trend (national and Islamic) with a no secular system. The Justice and development party enjoy a single direction (Islamic direction) with a secularist approach.
Covering and Hijab's problem after the Islamic Revolution's victory has always been one of the most critical challenges of the Islamic Republic, especially in youth, students, and society's elite. The present study investigates the crucial doubts and questions about the Hijab and expresses scientific and convincing solutions and answers with the analytical-descriptive method and library resources. While describing the history of the Hijab in Islam and the Islamic Revolution of Iran, the present study responds to the vital and new suspicions that have recently been raised by opponents of the Hijab and some anti-Islamic media. Doubts are as follows: the conflict between the Hijab and the freedom and progress of women, the lack of connection between the Hijab and innocence, the different perceptions of Muslims about the Islamic Hijab, the incorrect citation of the legality of the Hijab, etc.. Based on the results, the Islamic Hijab has no conflict with freedom (in its real sense) and never hinders the individual's growth, perfection, and maturity. Innocence and modesty accompanying Hijab can strengthen family privacy and lead to society's intellectual and spiritual health. All Islamic jurists agree on the necessity of the Hijab. There should be no confusion between the decisions of the rulers of Islamic countries and the people's behavior about Hijab, with the exact order of Islam that it is necessary to observe Hijab.
Given that Iran's society and political system have a religious nature and are on the path of progress, understanding religion's role in civilization is very important. There are three views on the relationship between religion and civilization: the intellectual view, which introduces religion as an obstacle to civilization and progress; The post-secular view, which, with an instrumental view, considers religion conditionally and as part of the traditions of any society, has a beneficial effect on modern society; And the third view is the view of political Islam, which considers religion as life-giving, facilitating and a factor of progress, development and civilization, considers the decline of Islamic societies as a result of Muslims' departure from the teachings of Islam and the feeling of weakness and humiliation of the Islamic Ummah in the face of the West. Based on the results of this research, which have been done by the library-documentary method and analytical-descriptive approaches, the view of Ayatollah Motahhari in the position of one of the greatest philosophers and leaders of the revolutionary movement, agrees with the last theory. According to him, the infrastructures for the transformation towards a new Islamic civilization are provided by the establishment and development of religious democracy, the reconstruction of religious thought according to the time requirements, and Western material teachings' transformation into the comprehensive epistemological foundations of Islam.
Today, using international relations theories is essential for explaining and analyzing international events and issues. One of the most influential international relations theories is structuralism or neorealism, developed by Kenneth Waltz, which divides into offensive and defensive. Brett Hansen, Toft, and Wivel, with their amendments to Kenneth Waltz's neo-realism, have proposed a model of neo-realism to explain international politics and the foreign behavior of governments. In this model, the strategy of governments against a single pole is affected by the probability of their military conflict. Therefore, if the likelihood of military conflict is low, governments' strategy against a single pole is "Bandwagoning." If the probability of military conflict is high, their approach will be "Balance." What influences the balance and sequence of "Hard" or "Soft" will be "Ideology." In this article, using a descriptive-analytical method, we deal with the confrontation between Iran and the United States. We will say that due to the high probability of conflict and the tremendous ideological distance between them in the region, the Islamic Republic of Iran's strategy against the United States is "Hard Balance."
Theories of international relations can be divided according to objective and non-objective matters in understanding international relations. Fundamental theories such as realism and liberalism consider affairs neutral in understanding international politics, independent of intangible values' role. They do not place intangibles such as religion, culture, and norms in understanding global affairs. In contrast, non-fundamental or constructive theories such as normative and critical see things as value-oriented in international relations and do not consider international realities as separate from intangible values and affairs. In contrast to the fundamental theories that focus only on beings and non-beings, these theories emphasize the do's and don'ts and reasons in international relations, which are not presumed but can be changed. Thirdly, some views ignore the role of religion in international relations, becoming more prominent with the Islamic Revolution. They seek to return to the lost turning point, called the "Inspiration of Religion." In this inspiration, in addition to the "Do's" and "Don'ts," the "Beings" and "Non-Beings" are emphasized. The present study aimed to examine the nature and the place of religion in theories of international relations. In this regard, religion's inspiration started with the Islamic Revolution and emphasized issues such as; religious identity, religious value, religious norm, religion, political system, human nature, and the human condition in the society optimism. The research method is descriptive-analytical, and its theoretical framework is trans-theoretical.
The formation of Imam Khomeini's movement and the Islamic Revolution's victory in 1979 caused the monarchical regime's fall in Iran. More importantly, it led to a significant change in the Westphalian system. This revolution, unlike the processes of the contemporary era, was not formed in the framework of the domination system, especially the bipolar system after the Second World War; instead, it succeeded by confronting the international ruling system, negating it, and relying on the principle "Nither East Nor West." In this article, we want to prove that before the collapse of the Soviet Union and consequently the collapse of the bipolar system, the formation of Imam Khomeini's movement and the Islamic Revolution's victory had challenged the domination system. In other words, the domination system had come to the end of its hegemony with the Islamic Revolution. Therefore, the world has witnessed forming a new system fundamentally different from previous actors, interactions, and international conflicts.