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Today, the debate over whether religion and religious actors can be influential in various political levels seems to be over and unnecessary. Rather, the discussions of experts are now focused on the question of how religion should be treated and interpreted. Is religion in international relations an object that can be examined and explained by various IR theories, or can religion itself act as a subject and provide an independent perspective and worldview in the form of a scientific theory for understanding and interpreting the world? In response to this question, there are two views among experts that will be discussed in this article. Some believe that it is possible to address religion in the form of existing IR theories, and others argue for the need to process independent theories by emphasizing the inadequacy of existing theories when referring to religion. While accepting the second view, this paper proposes that in the current state of IR discipline and given the inherent failure of existing theories of this knowledge to understand and interpret the behavior of religious actors caused by fundamental meta-theoretical differences, it is completely possible to develop a religious theory that can provide researchers with an independent perspective and worldview. This hypothesis, if proven, would underpin the formation of the religious theory of International Relations.

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."

In this article, we seek to investigate what cultural invasion is and ways to deal with it in The Supreme leader's thought, emphasizing on media invasion. The research method is descriptive-analytical, and the collection of information is done by library-document method. The findings of this research show that The Supreme leader considers the cultural invasion of the West to the foundations of Islamic beliefs and to the corruption and destruction of Islamic societies. To deal with the cultural invasion, he suggests a correct knowledge of the enemy and a rational and logical defense of the right. At the level of media attack, his emphasis is to counter Western cultural and media propaganda through satellite networks and especially Hollywood, and considers the way to counter it to be paying attention to Islamic culture, promoting religious models, and encouraging young artists and believers in the field of art. As a result, the solution to deal with the cultural invasion should be followed by policies in the cultural and media arena, which can be mentioned as follows: creating national self-confidence through the display of the country's authority, unity and security by the responsible institutions, especially the radio and television, showing convergence and solidarity as a prominent cultural characteristic of Iranians, especially against the foreign enemy, high-lighting the commonalities of ethnic identity with Iran's national identity, attention to the Iranian-Islamic style in life according to the emphasis of the Supreme Leader, providing awareness in the field of divisive satellite networks and paying special attention to Iranian art, especially music, which has a high power of attraction among young people.