The formation of thinking of one-governmental universe in the mind of the rich of England results in nations to be under the control of them, and in this field with respect to the geopolitical significance of the middle east and physical and psychological war, forces of Muslims have reduced. This research deals with interpretation of the goals of enemy by an analytical-descriptive method to awake and protect the unity of Islamic nation. Results indicate that the goals of exploitation include: schism, self-estrangement in confrontation to European developed life, secularism with dissemination of nationalism thought and formation of pessimism subjectivity toward religious symbols. Dissemination of illegal and heterodox sacraments among Muslims, confusion of Shi’ism by superstitions, materialism, and schematic movements that are mentioned "English Shi’a" in Shi’ism, because they affirm schematic and insulting affairs as self- mutilation in mourning ceremonies of imam Hussein (peace be upon him), insulting the caliphs, an6d contempt of Shi’a and Sunnite for each other, celebration of "eid-al-Zahra", "mohsenieh decade", … While according to qur’anic verses, those who accept creed, monotheism, prophecy, and resurrection, they are among Islamic unitary nation, and obliged to observe absolute mercy and unity, and according to documental and textual study, some traditions considered as the license of above-mentioned affairs, are rejected. The innovation of self-mutilation is also confirmed. To clarify the public thoughts, monitoring, investigation and enlightenment of modern behavioral instances emerging from England Shieh is recommended. It is suggested that soft power, believing and behavioral principles of Shieh should be used against this new and emerging phenomenon.

In today's world, the importance of the nation-state as the main political unit is declining and the tendency towards cosmopolitanism is increasing. Cosmopolitanism in contrast to nationalism and nationalism, refers to going beyond the element of nationality in defining the identity and demarcation of human beings and feeling a common and equal concern for the status of all of them, and in the light of that, the concept of global citizenship is introduced. This view provides the basis for the coexistence of followers of different religions and sects, and with this view, they can live more easily in societies with different religions and nationalities than before. Shiites, by experiencing living in multicultural and religiously diverse countries and societies, have tended to define the patriotic world of their identity and in practice have realized the Shiite patriotic world. Despite this discussion, the possibility of presenting this view in the framework of Shiite beliefs and intellectual tradition has not received much attention. Focusing on this issue, the present article tries to examine the possible conditions of the patriotic world in the framework of Shiite traditions and teachings. From the point of view of this article, considering the fundamental position of the principle of justice in Shiite thought, it is possible to accept and identify a kind of moral patriotism. Keywords: Shiism, world of patriotism, promise, justice, Shiite theology, Shiite jurisprudence

Despite their being specialist in theology, Mullasadra and his followers did not agree with it’s methods and approaches and therefore founded novel methods and approaches in theology in their own rights. Of course, this innovations were negleted by scholars.In this respect, what is more important is the method than the content. However, the readers of Mῡllasadra were more concerned with his doctrinal achievements than his style and method of concluding this doctrines.The study of Mullasadra’s method in his theological achievements can lead to development in Islamic theology in recent era but before all, it is required to lay down a firm, authoritative, broad and universal conceptual scheme. Certain doctrines and theories in science of hermeneutics can help more in this respect. (in this research we give attentions to hermeneutic circle with Richor’s reading).

In this study I have attempted to explain the standpoint of Shiites towards the government of Mongols in Iran. The Shiites had always been suppressed by the Caliphs and their dependent governments. So, the Shiites were the enemy of the Caliphs. Eventually the Abbasid Caliphate dynasty was collapsed by the Mongols. There is no doubt that the Shiites were happy. From the Shiites perspective both of them were the usurpers of the government. However, the Mongols were better for Shiites because the Mongols were more tolerant of all religions and treated the Shiites kindly. So, the Shiites relations with the Ilkhanids were closer than the Sunnis. The Shiites standpoint had historical, political and juridical reasons. Thus, the Shiites became closer to the Mongols government. They saved many Shiites and Sunnis lives especially the lives of the scientists. They also saved many books from destruction. They restored the endowments and established many scientific institutes across the country. Mongol policy of religious freedom and the Shiites’ political power and wealth were the reasons for the spread of the Shiism.

One important question that the emergence of philosophical or rational Kalam has raised is what rationalism in the so-called Kalami (theological) schools actually means. This paper investigates the answers to the aforementioned question in Shi'a Kalam. Also, we have a comparative look at the philosophical Kalam and the rational one, concluding the identity of Shi'a Kalam with Shi'a philosophy. In this work, we have referred to three types of rationalism: personal, Vahmi (imaginal), and Hikmi (philosophical) rationalism. In short, our answer to the above question would be that, Shi'a Kalam- specially in Khaje Nasir's works- is based on Hikmah (philosophy), and so, rationalism in this school does not refer but to this approach. This type of rationalism is in contrast to the personal or Vahmi rationalism. As a matter of fact, Those Mutakalims (theologians), who use Hikmi rationalism, don’t try to criticize philosophy or elicit from it; they just try to employ the principles, foundations, and results of Hikmah to explain, justify, and defend their religious beliefs.

In recent years, some orientalists have conducted studies on Shialogy (Shia studies) and Shia hadith. The review of the process of these studies shows that they have different approaches in terms of method, attitude, and different dimensions of hadith-related issues, which show their attitudes towards different dimensions of Shia hadith-related issues. Some of these studies are about the Shia hadith resources, the review of which shows their different approaches, including publishing approach and correcting Shia hadith books, descriptive bibliography, methodological approach of hadith collections, and comparative studies approach. Using a descriptive-analytical method and searching many studies by orientalists on Shia hadith, the present paper reviews those related to Shia hadith resources, recognizes their approaches, and criticizes some of their view.

After the Islamic Revolution of Iran, often influenced by the Islamic Revolution, Shiites in their countries have had a favorable growth while some, on the other hand, had the opposite effect. Understanding the status of Shiites in different countries allows for optimal planning to further enhance their position in each country and the world as a whole. From a macro perspective, the Shias worldwide live in two different ways: 1. Countries in which Shiites exercise political sovereignty and 2. Non-Shiite political sovereign countries. This article focuses on analyzing the status and demographics of Shiites in countries that do not have Shiite political sovereignty. These countries are, in themselves, divided into two categories: 1. Shia-majority countries; 2. Countries with Shia minority populations. Shiite demographics in these two countries are taken into consideration in the article. The first category includes the countries of Azerbaijan and Bahrain. In the second category, there are many countries and given their abundance, we have analysed the Shiite demographics in 10 countries and the others based upon the different continents (Asia, Africa, Europe and the US). It is also to be noted that the study has taken into account countries with a population of at least 300, 000 Shiites. The purpose of the article is to analyse the status and demographics of Shiites in countries with non-Shiite political rule. The research method used in this article is fundamental analysis, document research and reference to various related books, websites, and software.

Mohammadreza Hakimi is one of the contemporary Shia thinkers who is in the continuation of the "Tafkik School". Tafkik School as a stream originating from the Shia Islam, is theologically based on special foundations that can be influential in the political; That is, it is something that can be traced to the field of "political theology". Theology is a knowledge that seeks to explain God's relationship with the universe, especially humans. But political theology seeks to find the theological foundations of the political; That is, it examines how the political is articulated according to the way of looking at God's relationship with man and the world. Different religions can have their own political theology according to the way they explain this relationship. The present article seeks to answer the question that what formulation of the political is represented by Mohammadreza Hakimi's interpretation of the theological foundations of Shia? In line with the answer, first the relationship between God and man is depicted in the Shiite approach. Because of His grace, God sends prophets to guide man to the ultimate goal of the creation. These prophets actually provide the correct model of human life to achieve the goal. In this approach, after the death of the Prophet, it is the Imam who continues the model of guidance. In addition to receiving and delivering revelation, he has other roles of the prophet, including political and social leadership. During the period of the Major Occultation, the Imam's deputy is someone whose rule is similar to his rule; It means government based on justice, especially on social justice.

This article talks about the geopolitical and geocultural phenomenon of Shia by using pertinent classical theories, and through the explanation of the Rimland’s concept of Shia and the latter’s status as an effective factor in regional and international relations, It tries to provide an answer to the question: What role does Iran play in international equations? In fact, Shia and Shia zones are, geographically speaking, situated in the heart of Rimland and turned into an influential phenomenon in international equations subsequent to the Islamic Revolution in Iran. This Revolution which was based primarily on Shia ideology, transformed the country into Shia metropolis and at the same time caused the awakening of Shia population in Rimland region. The Shia communication of the region, mostly ruled by Sunni regions, have adopted the Iranian revolution model and endeavored to bring about changes in the state-imposed oppressions against them. We have explored here the role of regional Shia communities as the peripheral zone in relation to Iran, as well as their socio-political or geopolitical status next to Iran as the center of Shia, with the purpose of offering a geopolitical explanation of this phenomenon as an active player in both regional and international equations.

Among the events that occurred in the Iranian society simultaneous with the formation of the Safawid government was the emergence of the idea of the “Shiite governance”. At that time, Shiism was the most important theme in formation of the Iranian identity whose pictorial manifestation can be seen in the artistic depiction of the illustrations of that era. This study aims at analysis of how the transformations and evolutions in the themes of the Shiite identity and turning some of them into the symbols and motifs in pictorial account of Mirza Ali’s work entitled ‘Saving Ship’. The research method was based on the descriptive-analytical nature and the method of gathering library data. This study is seeking to find an answer to the following question: “How is the course of evolution in the Shiite themes and their turning into symbols and motifs in the depiction of the ‘Shi‘a ship’ and what is its relationship with the epic elements in the literary text of Shahnama”? The results of this study suggest that in the aforementioned era, the Shiism was considered as the most important theme forming and consolidating the Iranians’ collective identity, and this factor was manifested in the literature and art, especially in depiction of the pictorial books in that era in the form of motifs and symbols, leading to legitimating the Safawid government. This legitimation through old paradigmatic references and establishing links between the elements of epic and religious texts in evident and hidden artistic forms led to proving and consolidating the doctrines and messages of the motif, its special social purposes and religious discourse.