مطالب

A fundamental step in researching the intersection of Islamic mysticism (Irfan) and theology (Kalam), and in bridging these two disciplines regarding the concept of Imamate, is to ascertain if a shared understanding of Imamate's essence exists between them. Only if there's a common conceptualization of Imamate can we effectively explore its various aspects across both fields. The central question of this research is whether the core concept and characteristics of Shi'a Imamate are present within Ibn Arabi's mystical framework. It's important to clarify that this study does not aim to examine the specific linguistic term "Imamate" in mysticism; rather, it seeks to identify the meaning and reality of Imamate, even if it is not explicitly expressed through that particular word in mystical discourse. This article, using an analytical-comparative approach, examines how Khajeh Nasir considers a Perfect Definition (hadd tamm) that it includes the qualifier "by inherent right" (bi'l-aṣālah). He posits that a prerequisite for this definition is divine appointment. Therefore, this can be considered the core characteristic of the Shi'a definition of Imamate. While Ibn Arabi's terminology differs from that of Shi'a theology (kalam), the qualifier "by inherent right") bi'l-aṣālah( can be found in his writings with the same Shi'a meaning. Furthermore, he acknowledges individuals "appointed by God" after the Prophet, which serves as another expression of this very qualifier "by inherent right" )bi'l-aṣālah(.  

Public policy-making is a six-stage cycle, and the implementation of policies is one of the most sensitive stages of its formulation, failure in this stage leads to the failure of the entire policy-making process. Also, policy-making includes an interactive process between setting goals and necessary actions to realize them, which may be disrupted by many challenges, obstacles, and limitations. In this research, the goal was Pathology of implementation of rural development policies in the fourth and fifth development plans. This research is applied in terms of its purpose and descriptive and survey based on the nature of the data. The results of the research are presented in two qualitative and quantitative sections. In the main and qualitative part of the research, using the Delphi technique, we investigated the damage of rural development in the fourth and fifth programs. At first, using the opinions of experts, the gap between the existing state of rural development and the ideal state was determined, and based on the opinions of experts and the T-Tech test, it was determined that there is a fundamental difference between the current state and the ideal state. and in the current situation in the indicators of employment status, housing, medical and treatment facilities, digital infrastructure, transportation and communication route, industrial agriculture, welfare and recreation, cultural-educational, tourism and underground water the average quality was low. Therefore, the necessity of carrying out the pathology of the implementation of rural development policies became clearer. Then, based on the theoretical background of the research, as well as interviewing and completing the questionnaire by specialists and research elites, the indicators of developmental pathology were compiled, and finally, the final model of the questionnaire was compiled, and the quantitative results of the questionnaire were extracted based on the answers of the participants in the research. In the quantitative analysis and chi square test results, it was shown that the role of policy indicators, juridical and legal obstacles, political, social and economic factors, motivations and attitudes of executives, administrative system and bureaucracy, are insufficient and inappropriate. The lack of tools is significant in the absence of rural development.

While other major global players emphasize the tangible characteristics of power, this alliance focuses on intangible power structures. For this purpose, this union is the only powerful normative identity player in the world community. Analysis of the position of this union in this context and its role in the fight against terrorism is the primary goal of the present article. Now, the main question is, what effect does the European Union's identity positioning have on this union's role in the fight against terrorism in the world system? According to the findings of the research, the European Union, be-sides enjoying normative identity advantages, as an essential international actor seeks an independent role in the fight against terrorism, but the lack of growth of standard military and security power in line with the development of normative power faces this union with a challenge and continues to rely on NATO under the leadership of the United States. The surge of terrorist activities in the territorial sphere of the European Union, the perceptual and psychological environment of the strategic and security policy-makers of the European Union on how to deal with terrorism, the specific attitude of right-wing European statesmen towards trends of terrorism, and the lack of social integration of Middle Eastern Muslim immigrants in European norms have led to more alignment and coherence of the European Union's strategic and security policies against terrorist movements.

This article provides a brief background of how Comparative Theology is understood today, to point out features of how it is practiced that are responsive to issues peculiar to contemporary Catholicism, and to suggest how a version of CT might be developed that is more consistent with Islamic traditions of thought on related issues. In order to accomplish this last goal, a brief introduction to the traditional “Islamic sciences” is provided. It will be suggested that an Islamic Comparative Theology (ICT) can be understood as a multidisciplinary field that draws on several Islamic sciences, as well as research in religious studies. I argue in favor of a blurring of the distinction between Comparative Religion and Comparative Theology, and point out that relevant discussions are to be found across a variety of traditional Islamic sciences, but that it would be advantageous to collect these discussions together and to augment them with information gleaned from both secular and Islamic approaches to the teachings of Muslim thinkers about theological issues, broadly understood, in comparison with what is found in non-Islamic traditions in such a manner to enrich our own understandings of the issues and those with whom we engage in dialogue.