The main problem of this article is ISLAMISM as a social –political discourse. The hypothesis is that ISLAMISM is a typical resistance against the hegemony of European modernity discourse. ISLAMISM discourse, with political definition from Islam, attracts the forces of marginalized and excluded from modernization discourse. This discourse suggests analternative model for community management through a new formation that offers from Islam. ISLAMISM discourse challenges the European modernization in Islamic societies. With offering a political narrative from Islam, Islamists provide resistance forces against the hegemony of European modernity discourse.

The Middle Eastern developments of the twenty first century، in their socio-political and economic dimensions، have changed the political equation of the region and have brought about many new issues in its research landscape. The question of the new brands of political Islamic trends is one important dimension of such new research. The Iraqi Kurdish region، beside its strategic significance، has witnessed the rise and the spread of such Islamist active political trends and their rivalry with the old secular ethnic nationalist political parties in electoral arena. However، despite the coming to power of different Islamist movements، particularly in the aftermath of the Arab spring، in the Arab world، such as Egypt and Tunisia، the Iraqi Kurdish region has not seen the victory of the Kurdish Islamic movements and political parties in regional parliamentary elections. Facing such important question، this descriptive-analytical article، claims that three important factors can explain the causes for the failure of the Iraqi Kurdish Islamist parties in gaining power through electoral politics: the dominance of ethnic nationalist ideas، the secular rival political trends and the presence of the foreign forces among which the US is the most important one.

What is the favorite government for the Salafi political Islam and based on traditionalism perspective what criticism have been raised against it? For the paper, the Salafi Islam in fact is a deviation and wrong reading of Islam which wants to establish an authoritative government whose main function is to fulfill sharia and the tradition in an unauthorized and dictatorship manner. The traditionalists themselves who are concerned with protection of Sharia, believe that the political and Takfiri reading of the application of sharia is wrong and against the required intention. They also are of the view that the fundamentalists attempt to stablish religious government in a violent way is in fact an insult towards the Islam and therefore they have harsh criticism against those approaches. There ways of achieving power, application of sharia and means of implementation of the God orders are some of the conflicting perspectives between traditionalists and the Salafi approaches and it is very important to analyze these points given the current turbulence within the Muslim countries.

One of the most important ways to achieve development is the participation of all members of society, and this is possible through the establishment of desirable and just social relations. Women's political participation is one of the important issues that is an important indicator in the process of sustainable development of any society. The more humane and just society has social relations, the more and better the participation and cooperation of individuals. In fact, disability participation is the structure and function of social relations and the distribution of facilities, resources, division of labor and responsibilities in society. Changes and developments that have occurred in recent decades in the political and social field of women in Iran, increasing the level of education, participation in various social, political and economic fields and in general their efforts to gain different roles in society show the activation of the role Women are in different fields. However, it can be seen that the presence and participation of women in senior management has serious problems. In the meantime, the question arises whether the victory of the Islamic Revolution had an effect on the quality of women's political participation? What are the barriers to women's political participation? The results show that the teachings of the Islamic Revolution emphasize on independence, oppression, social justice and gender justice, and these concepts have played a key role in women's equitable participation and less attention has been paid to independent participation. The traditional structure and texture that is woven into the fabric of thought and thought of the people of the society is influenced by the political culture of the Iranian society and seems to be a serious obstacle to the realization of women's rights and participation.

Panislamists, because of it’s role in division and dispute among muslims and dividing of Islamic territories are cynical to "Nationalism". Nationalists also suppose, because wrong understanding of concepts, "Islamic Unity", it is equal to neglecting loyalties and national interests and religion of Moslem nations for organizing Islamic unique nation. In this research, by reviewing the political life of prophet(s) and Imam Ali (a) and historical experience in European nations to organizing Unique Europe and conceptual perception in two concepts of nationalism and panISLAMISM and pay attention to collective identity and integration in internalional relations theories, we decide to exame the possibility of unionizing nationalism and transnalionalism (panISLAMISM).

Following the recent popular movements in the Middle East and North Africa (MENA), many theorists believe that this wave is the continuation of the waves of democracy proposed by Samuel Huntington. He divided the democratic transitions in three waves, from 1820 to the present, to suggest that most parts of the world would be affected by these waves. Accordingly some seek to analyze the developments of the region in this context. However, Islamic Awakening proposes a different framework for understanding these developments. Explaining the significant role of religious trends in the Arab World under the theory of Waves of ISLAMISM, the present article gives a critical analysis of Huntington’s views analyzing the situation of the Arab World. The main question in this research is: Can the movements of the region be considered as a new wave of democracy? Findings of researchers suggest that the above developments can be best understood and analyzed based on the theory of religious democracy rather than waves of democracy for the following reasons: the determining role of the Islamic Revolution of Iran, the background of ISLAMISM and religious trends in the region, the expansion of democratic demands, and political awareness and fighting against tyranny. This is what the authors have termed it as the new wave of ISLAMISM.

Bolsheviks replaced Tsars after their victory in the revolution of October, 1917 in Russia and ruled the territory under the Tsras’ authority including Central Asia. The communist successors of the tsars, very soon, Communist rulers started a comprehensive fight against Islamic religion and culture in Central Asia and And the Islamic identity of the people targeted the region with a variety of instruments. The why and how of Bolsheviks’ anti-ISLAMISM is the main question of the present article which the author tries to investigate and explain using descriptive-analytical method. The aim of the present article is to explain the process of the anti-Islamic policies of Bolsheviks in Central Asia . Research findings show that the killing of Muslims, the destruction and closure of religious mosques and schools, the confrontation with the activities of missionaries, the stopping of the publication of religious books, in particular the Quran, the conversion of the Arabic and Persian alphabets to Russian, the abolition of veil, confiscation The endowment and liquidation of the religious courts are one of the anti-Islamic acts of the Bolsheviks during the seventy-year period of its domination of Central Asia. But despite all their anti-Islamic propaganda efforts, they have not succeeded in eliminating Islam from the lives of the people of Central Asia, and the Muslims of this region, through the establishment of movements like “Basmachi” and maintaining their religious and national identity in the form of The unofficial Islam reminded us of the admirable resistance against the Bolsheviks.

Since the last century, ISLAMISM has had major impacts on regional and global equations. It can be claimed that ISLAMISM and its related phenomena are the most influential variables in the Middle East, the most volatile region in the world. Although ISLAMISM is not a coherent phenomenon, the common point of all of its internal sects and movements is the endeavor to resolve the crises of the Islamic world by resorting to Islam and its linguistic elements. Meanwhile, the kind, nature, and structure of the crises have fundamental effects on the structure of the Islamists. While they all have a common Islamic tradition, their different structures have led to splitting points among different Islamist generations. This paper tries to demonstrate similarities and splits between classical fundamentalism and modern ISLAMISM and the reasons behind the splits. The main hypothesis is that formation structure of modern ISLAMISM is the main reason of split between modern ISLAMISM and classical fundamentalism. Finally, through the case study of “ Al-Muhajiroun” , the behavioral pattern of this Islamist group with non-conventional rationality is explained.

Tahereh Saffarzadeh is one of the Islamist figures in contemporary Persian poetry. The investigation and analysis of dimensions of ISLAMISM in Saffarzaddeh is helpful not only to recognize her status in committed poetry and literature of the Islamic revolution of Iran, but also in recognition of contemporary Persian poetry. ISLAMISM, in fact, is a return to religious sources, idealism (ideological) and newlythinking intellectual colonization and Imperialism, 6. justice and unity with the oppressed nations of the world.