In recent past, in the eyes of non-Muslim thinkers Islamists were synonymous with fundamentalists and there was no difference between the two for them but in recent years with coming to power of Islamists in Turkey these two terms have rightly found their distinct meaning. At present, with coming to power of moderate Islamists in Turkey, they have presented themselves as a successful model for Islamists groups and societies. It has also led to the decline of the position of Islamic Fundamentalists and strengthening of democracy in that country. In fact for better understanding of the relations between Islam and democracy one has to pay attention to the dominant interpretation of Islam among the followers. What gives the final verdict or judgment about the relations between democracy and Islam by Islamist groups or societies is the dominant interpretation of Islam by Islamist groups or societies. Thus one cannot give a comprehensive verdict about compatibility or incompatibility of Islam with democracy. The present article wants to examine the impact of a dominant moderate interpretation of Islam in Turkey. The underlying hypothesis is that such interpretation of Islam is not an obstacle on the way of democratization but it has helped the deepening process of democracy and building the necessary institution for democracy.

Tunisia in contrast with the other Arabic countries, why and how has a democratic transition (and relatively successful) after the revolutions of Arab Spring? To this short and simple answer, it couldn’, t make the fast and brief response and necessarily, via contributing to a contextual theoretical framework, the archive consists of Tunisian endeavors (elites and the ordinary people) must be explored to specify the achievement of Tunisia and its 2011 revolution had not been gained instantly and accidentally. Moreover behind it, being of cumulative lived/historical experiences would be existing. So, as a methodological remark, the historical/cultural context of Tunisia-as a tolerating and peaceful context-is analyzed in this article to be shown which public policy makings of pre-revolutionary governments had institutionalized the political/legal superstructures on this cultural base to keep the achievements of Tunisia revolution. Finally, as a result, establishing of vice-presidential administration is suggested to practice dialogue and negotiating compromise,in particular consideration should be given by its public policy-makers to the main outcome of this research –,as a methodological axiom –,in which just through the peaceful cultural context with a communal cooperative sense (like Tunisia), then economical rising and public welfare in Iran will be ascertained.

In a general view, it seems that Islamism movement in Jordan does not have unique identity, and includes Ekhvan Al Moslemin, Salafi Jihadism and Takfiri and small moderate movements such as Alvasat party. The main purpose of this paper is deeper review of Islamism movement in Jordan, effort for identification of Islamist political parties in Jordan, their arrangement in political scene, their internal mental challenges, and their positioning to each other.

This article is based on structural functionalism and relying on the action theory of Talcott Parsons, and describes factors caused nonviolent action of Islamists in Egypt and Libya's Islamists violent actions during the events of 2011. The theory argues that the function of subsystems within the community is the major factors that influence the actions of individuals in society. We also agree with Parsons Theory that the conflicts in society are inevitable, however the proper function of sub-systems, and in particular the formation of civil society in communities cause nonviolent actions and greater performance of individuals and groups within civil society. Accordingly the performances of the sub-systems in both countries were assessed. Findings indicated that the functions of political, economic and cultural sub-systems led to nonviolent or violent actions of Islamism movements.

Understanding the origin of Islamic movements is subject to determining the theories concerning the roots and causes of these movements formation in the recent three decades.The main question of the present study is how the origins of Islamism can be determined from the Western theorists view points. As a reply to this question, two categories of nature-oriented and reaction-oriented theories are presented.Theories considering Islamism from nature-oriented attitude regard current Islamism in the Islamic World as the result of values and principles inherent in the nature of Islam; furthermore, theorists like Maw ׳ dud and Sayyid Qutb have a positive view towards it, while the Western thinkers have a completely negative view points towards the intrinsic Islamism and equate it with violence. The second category of theories concerning Islamism includes a large group of Western and Muslim thinkers who regard the present Islamism a reaction to the domestic and foreign problems of Islam; in fact, they consider Islamism as a transient and ephemeral phenomenon resulting from modernism.

Political Islam, as one of the most important political currents, has had immense influence on the political processes around the world, especially in Islamic countries in the Middle East. With regard to lack of a pure revolutionary and political Islamic ideology, the crises in the Middle East region, especially in a country like Egypt, pave the way for the global and regional powers to deviate Islamist groups and foundations from political Islam, and exploitation of these nations. Present article is qualitative and documentary and for data analysis futurology method is used. The Statistics population sample consisted of ambassadors, professors and experts in political science, strategic studies, international relations, Middle East experts and futurology with a sample size of 15 subjects with snowball sampling method. Statistics collecting tool has been deep qualitative interviews with experts. To analyze the data using the T-test and correlation matrix to analyze trends to investigate the possible and desirable in the present process has been studied in Egypt. Results and analysis of driving forces and trends of political Islam in Egypt show the order and arrangement of happening of probable scenarios for the future of political Islam in this country as following: 1. Continuation and development of Islamic Awakening; 2. Normalization and transformation of Islamic Awakening; 3. Controlling Islamic Awakening. We conclude that the scenario of continuation and development of Islamic awakening in Egypt is potentially stronger than other scenarios.

After the collapse of the Soviet Union in the last decade of the twentieth century, and incidents such as the 2001 attacks on the World Trade Center in New York City and the victory of Islamist movements in order to seize power in Islamic countries during two last decades, the term second Cold War has been used by some Western thinkers. In this new cold war, the opposing parties are Political Islam and Western Secularism ideology. Meanwhile, Westerners have tried to connect the activities of the Islamic movements to terrorist actions by ignoring many aspects of their activities and reduction objective. But the above-mentioned view could not justify the social activities of the Islamic movement. In this paper it has been attempted to explain the definition of Political Islam and describe the rise of this concept in International Relations, concentrating on the use of this approach by Lebanon's Hezbollah as a social, political and military organization on domestic policy of Lebanon. In this respect, this article will demonstrate the shortcomings and contradictions in aforesaid thinkers view about Political Islam and the Islamic movement activities.

This study deals with the general knowledge and introduction of the situation of Islamist sub-discourses in the period of 1953-79. The Islamist discourse at this time consisted of sub-discourses, each with central and floating signifiers. The relationship that each of these sub-discourses had with the politism in a way determines their role in the formation of the Islamic Revolution of 1979 in Iran. This analysis, while analyzing the mentioned sub-discourses from the perspective of Laclau and Mouffe's discourse theory, seeks to answer the main question of what relationship the Islamist sub-discourses had with the politism in 1953-79. The findings show that of the seven Islamist sub-discourses of the period, the sub-discourses of traditionalist-seminary and Hojjatieh Islam were apoliticized, and the sub-discourses of Islamic jurisprudence, nationalist, defiant, socialistic, and the armed left were politicized. On the other hand, all political Islamist sub-discourses in choosing the central signifier were different from each other, but in some cases they were similar to floating signifiers. The method of this research is descriptive-analytical and based on documentary-library study.