In the continuation of his intellectual project, which was inspired by Martin Heidegger, Henry Corbin paid attention to the wisdom and philosophy of Islam, especially Shiism in Iran, and in this direction, in addition to pursuing his ontological concerns, in reviving and introducing Sources, as well as their interpretation, took a lot of effort. Corbin’s focus on the secret aspects and the esoteric interpretation of the above-mentioned teachings, especially in the realm of illumination, led to the prominence of certain spiritual aspects, including the World of Idea and Metahistory. At the same time, by rejecting any affiliation of these teachings with social and political affairs, Corbin takes a practically even negative position on POLITICS. His focus is not only on non-political aspects, but on several occasions he ignores the inevitable political solidarity in this tradition of thought that has emerged in history and therefore POLITICS in his system is a subordinate, sub-marginal situation. He does not recognize the need for a connection between political success and the flourishing of spiritual themes and concepts. In fact, despite his attention to the phenomenological approach, Corbin avoids considering some of the Iranian and Shiite teachings as they have emerged in social and political affairs.

Although Jack Snyder is a defensive neo-realist, he has kept himself faithful to Waltz's structuralism; his big difference in this work is in his attention to the factors that were compared to the level of the international system and are placed at the reductionist levels. By combining the mentioned levels, the author presents a clearer picture of some countries' causes of war and unjustified expansionism. Among the structures mentioned in Snyder's work, we can mention the differences in the political systems of nation-states and the impact of these differences on their distinct foreign policy behaviors. The author searches for many roots of expansionist decisions in the psychological dimension and examines the possible causes of expansionist thinking in structural impositions, which, from his point of view, are not the primary cause in most cases. In the end, it is important to mention that the expansionist groups of a country often use these impositions to move towards unbridled expansionism with the use of propaganda techniques and exaggerating external risks to mobilize political resources.

Some thinkers like Paul Ricoeur, Hannah Arendt and Chantal Mouffe have distincted "POLITICS" and "the Political" in a manner as if there is a dichotomy and opposition between them. Such standpoints make problem in reading and evaluation of an important part of literature: rhetoric literature and specially rhetoric poetry. This article is based on a study to know that how any change in our conceptin of the relation of "POLITICS" and "the Political", can impress our understanding of produce and significance of this kind of literature. The poetry of Sohrab Sepehri which usually has been supposed that is a non-political poetry, is a good sample to see that more appropriate definition of "the Political" can result in a better knowing of the political dimension and the place of such poetries in contemporary political societies.

Imam Ali (PBUH) in Nahj al-Balagha used various expressive strategies to express the meaning and meaning of the word based on the reader's circumstances and understanding. REFUSAL is one of the most important techniques used by the Imam in his religious context; The theologian uses this style when he is certain that something is not happeningAnd uses jazz and non-jazz traditions (Nen, Lu and Lula) for this purpose. Examination of Nahj al-Balagha's sermons revealed that REFUSAL was used to express various issues such as REFUSAL of God, REFUSAL of Imam and REFUSAL of angels. Given the numerous uses of REFUSAL in the context of Nahj al-Balagheh and the importance of this topic in understanding this valuable book, this essay examines the subject of REFUSAL in Nahj al-Balaghe's sermons, using a descriptive-analytical approach, Studies show that REFUSAL to sermon has the highest frequency and most divine REFUSAL is related to the prophets and the Prophet.

In some point of view, neither Michel Foucault nor Ibn Khaldun are considered philosophers in the conventional classifications, but both are very  important in intellectual and, of course, in philosophical contexts, especially for those who are interested in the deep study of human life from the perspective of political thought.The main concern of two thinkers, one in the 14th century, the other in the 20th century, is the issue  of power, although neither of them provided a precise definition of it. In this article, an attempt has been made to show the place of power and domination in the political thought of both thinkers by examining the thoughts of two thinkers. And in search of an answer to this question, how did Asabiyyah and industry of religion in Ibn Khaldun's thought and social control through self-technology and discipline in Foucault's thought lead to the expansion of the domination of power? This article is written by analytically comparing the opinions of two thinkers based on Ibn Khaldun's most important book called Muqaddimah and Foucault's late works

The paper offers a distinctive reading of Popper’s work, suggesting that his Logic of Scientific Discovery (LScD) might be re-interpreted in the light of his Open Society. Indeed, Popper can be interpreted as criticising certain aspects of his first book, and as a result improving upon them, in his second. It suggests translating what Popper says about ‘conventions’ into his later vocabulary of ‘social institutions’. Looking back, I believe that Popper never intended the language of conventions and decisions to be read individualistically. I remain unsure whether Popper was himself quite as clear about this as he could have been.  My reading makes Popper a pioneer in the sociology of science. Scientific institutions are arenas of political power; but Popper did not discuss the structure and inter-relations of the social institutions of science, or offer a POLITICS of science in the context of his methodology. What is missing from the skeletal sociology of LScD is the POLITICS. We could put it in Popperian terms this way: scientific institutions are both open and closed. They are closed, firmly, to the inexpert, to the non-members; supposedly they are open to the qualified, provided the prerogatives of seniority and leadership are acknowledged. Despite these shortcomings, Popper’s critical and rational approach and his insistence on openness and intellectual honesty are still important today.

One of the important issues that we face in studying different branches of Islamic sciences such as jurisprudence, theology and philosophy is that these sciences have general principles and the scholars of these sciences describe issues and remove doubts according to these principles. The question now is whether Islamic mysticism is no exception to this issue and has principles or not, and secondly, if it has principles, what is the origin of mystical principles? In this article, firstly, the principle is defined and the main elements of the principle in religious sciences are determined. Then, based on mystical texts, including theoretical mysticism and practical mysticism, the existence or non-existence of principles is examined. This review shows Islamic mysticism, as a science, also has general principles, and secondly, these principles are either directly derived from Quranic verses and hadiths or indirectly based on their meanings.

One of the most frequent rules in various areas of demonstrative jurisprudence of Two Major Sects of Islam religion is a rule that is known among Shīʿa as “tolerance in the evidence of traditions” (Arabic: التسامح فی أدلّة السنن) and in Sunnī as “latitudinarianism in documents” (Arabic: التساهل فی أسانید). Believers in the general application of this rule have based it for reasons such as consensus (Arabic: إجماع), tradition famous through practice (Arabic: الشهرة العملیّة), and rational judgement (intellectual judgement) and a group of aḥādīth (Arabic: أحادیث, plural form for ḥadīth, literally “talk” or “discourse”) called “Akhbar-e- Man Balagh” (Arabic: أخبار من بلغ). The understanding of the aforementioned narrations and the extent of application of this rule has caused a conflict of opinions among scholars. The narrations containing the excellences of suras of the Holy Book of Quran is one of the fields of application of the rule of tolerance. The present research has explained the types of exposure to this group of narrations based on the rule of tolerance by using descriptive-exploratory method and using library sources and seeks to find a suitable approach about narrations of the excellences of suras (chapters) of the Holy Book of Quran. The interaction with these narrations is organized based on a special reading of the rule of tolerance in the selected approach, which is based on a rational interpretation of the contents of Man-Balagh (Arabic: من بلغ)’s narrations and is compatible with the indications of some verses and traditions. The use of weak narrations containing the excellences of suras (chapters) will be permissible based on this approach considering three conditions and without any certainty of attributing these narrations to Sharʿ (Islamic rules).

How to profoundly change the beliefs of the polytheists during the age of revelation from the denial of the Prophet (pbuh) to the certainty of his Message and the acceptance of his full guardianship is a question worthy of attention. The order of verses about prophecy based on the order of revelation is the reason to lead a transformative process and a special Quranic method in institutionalizing the belief of prophecy in the lives of Arabs. In the first stage, the Holy Quran in the first Makkī (Arabic: المکّیّ, suras revealed in Mecca) chapters has prepared the community from the motivational side to accept the truth of the Prophet’s (pbuh) prophecy and briefly stating the key issues surrounding it. The Holy Book of Quran at the time of the emergence of oppositions and doubts (the second stage) destroyed the arguments of the polytheists and explained the prophecy and proved its authenticity from a cognitive perspective in the second stage by presenting clear arguments. and the Holy Book of Quran in the third stage after Madanī (Arabic: المدنیّ, suras revealed in Medina) period has undertaken measures in order to fulfill the goals of the Massage by explaining the true position of the Prophet (pbuh) to deepen and operationalize the Prophetic belief through explaining practical duties for the Prophet (pbuh) and behavior based on the acceptance of Walaya (Arabic: ولایة, meaning “guardianship” or “governance”).