SUBJECT AND OBJECTIVES: One of the main contemporary issues worldwide is to achieve sustainable peace wherein people of different cultures are at peace with one another. In such a situation, it is expected that Islam, as the last and perfect divine religion, will provide solutions for various issues and problems that are in the way of human life, and this article was written with this purpose. METHOD AND FINDING: In this qualitative research, which is a type of exploratory study, the religion of Islam strives not only to correct the apparent behavior of human beings towards each other,but also looks at the problem at its core and provides a solution for them. In other words, the model lays the foundation for Islamic culture that manifests peaceful coexistence in human action and is in line with the ultimate human goal. The Islamic model of peaceful coexistence among human beings uses the traditional categorization of Islamic teachings of theology (worldview), jurisprudential (the dos and don'ts), and ethics (the paramount of human potentials), that these elements are interconnected. In such a way that the model firstly refines the self and then the society. CONCLUSION: The results show that the Islamic model has the ability to lay the foundations of peaceful coexistence among human beings.

Iran is an ancient society which experienced and still is experiencing high level of cultural diversity, so as it is deserved to be entitled as a "diverse society" according to Bhikhu Parekh’s conceptualization of cultural diversity, although Iran represents very important differences with other diverse societies such as Canada, U.S.A, Singapore, India, South Africa etc. This structural difference and different social formation led to different patterns of cross-ethnic relationships, distinct from common ethnic politics and relationships in other diverse Societies.One important feature of Iran, s cultural diversity, contrary to its counterparts is that its cultural and ethnic diversity never led to the hostility and cross-ethnic disputes, in stead the history of Iran withnessed the long history of peaceful coexistence among different Iranian ethnis. This rule is so general that even some non-peaceful ethnic events which happened in contemporary Iran is seen not as cross-ethnic disputes, but events represent ethnic uprising against inequality, non-efficiency and discriminatory policies of governments not because of their communal aspect.This descriptive-historical article which is inspired by framing theory, reviews briefly the contemporary ethnic events of Iran and seeks the fundamental reason of cross-ethnic coexistence including common history and religion of Islam, which play as a mosaic, linking every Iranians to each other.These two elements cuased all Iranians including different ethnics to define their identity soas does not come to clash with their national identity.

In this article, rational arguments and religious teachings that underlie the necessity of peaceful coexistence with the followers of other religions will be discussed. Moreover, the core impediments to coexistence, such as lacking self-knowledge and being ignorant about the others, will be examined, and practical ways for effectively interacting with the followers of other religions will be suggested. Without a doubt, being rational and following the instructions of the Holy Quran and the teachings of the Holy Prophet and his family can result in the prevalence of peace for all human beings in the world. In this essay, we will present rational arguments for, and religious teachings on, peaceful coexistence, taking into account the conditions of the contemporary world.

COVID-19, as an emerging viral disease, has rapidly become a new pandemic in human life. According to the similarities between novel coronavirus-2019 and Severe acute respiratory syndrome (SARS) virus, the initial assumptions were about the temporary spread of the disease and its rapid control. Nevertheless, increasing human knowledge of the characteristics of the new coronavirus, as well as how the disease has spread, has questioned these assumptions. Currently, it seems that the virus has entered the human life cycle, and individuals should adhere to new lifestyles to return to their normal life. We should select those lifestyles to reduce the risk of contact with the virus and getting COVID-19 as well as to lead a normal life. It is believed that basic medical scientists could play an important role in identifying the most appropriate lifestyles by considering the characteristics of the virus and the desires of different social groups. They could also provide the best answers to the countless questions concerning how to live peacefully, considering the novel COVID-2019.

Acculturation influenced by other societies can have damage, having a constant struggle with conscious or unconscious alienation. For this reason, sociologists, pathologists and the media should play their role properly and evaluate the interaction of that culture, reaching cultural reproduction, since cultural reproduction can be effective in the coexistence or alienation of that society by various social norms. Many societies in the acculturation from other societies, have adapted normalization that has not meet their needs. Finally, the society suffers from a kind of cultural conflict and serious damage is occured to the socio-cultural structure and consequently, other social institutions. Accepting any new culture calls for rational growth ground to provide a space for dialogue on cultural reproduction without damage to its native and unique culture as well as civil liberties, since acculturation deals with social action. What the present study attempts to achieve internalizing a rational basis based on knowledge management to get rid of alienation in the process of acculturation. By considering the questions “Can acculturation capacity of a society be explained from the perspective of knowledge management in the context of rational and is it a strategy for peaceful coexistence?” the research methodology is library and theoretical in order to study, describe and analyze the available resources to develop solutions appropriate to the subject in order to present a new and modern solution.

The purpose of this article is to show «the place of peace in the international relations of the Islamic State». The most logical method is to refer to the Quran. According to the Qur'an, the basis of international relations is peace and peaceful coexistence. The reason is verses of the Quran. Not only from the verses of peace but also from the verses of Jihad. these interpretations and readings are supposed to be inferred. The provisions of the peace verses are: «the necessity of peaceful relations with nonviolent states», «the right to have good and fair relations with non-hostile states», «the prohibition of friendly relations with hostile states» and «the prohibition of aggression to neutral governments and allies in the conflict between Islamic State and hostile states». The verses of jihad are also used in such a way that one cannot fight a government or a group without reason or permission. The reason for the war can be some events like «invading Islamic lands» or «persecuting Muslims and conspiring against their religion and beliefs» or «persecuting and abusing their followers» or «killing and corruption on the earth» by a hostile group or an aggressive government.

In the “Decade of culture of peace” (2001-2010), international thinker and institutions have with a positive outlook, deemed access to coexistence the duty of different social groups and institutions and introduced coexistence as a legitimate educational goal as a way to boost social cohesion. In this article peaceful coexistence is construed as an educational goal with roots in scientific/ philosophical, pragmatic and Islamic ideas. In this article a more comprehensive idea of coexistence, i.e. peaceful and just coexistence, is advocated, which is more compatible with our country’s educational system and Islamic culture. Conceptually, the ramifications of this goal constitute an educational continuum of activities covering training and education toward, as first step, a minimal peaceful and just coexistence, moving toward developing a just compromise among groups. a second step, maximal peaceful and just coexistence and balanced society in the third and fourth stages, respectively. In all the four stages, emphasis is laid on change, reform and shaping the socio-psychological repertoire of individuals and groups and education them to accept the existence of other groups and their rights. These activites are hoped to pave the way for a permanent peaceful and just (i.e. free and unimposed) socio-cultural coexistence. At the training stage, internalization of valses and the development of social skills and behaviors should receive the most attention on the part of both curriculum developers and practitioner.

This research was conducted with the aim of investigating the status of peaceful coexistence ethics components in humanities history textbooks using Islamic thought. The research method is descriptive and content analysis type. analysis unit; It is text (words and sentences) and images. The statistical population of the research included all the textbooks of the history of humanities in the academic year 1402-1401, and the entire statistical population was considered as a sample. The research tool was a researcher-made content analysis list, whose validity was determined by experts, and William Scott's method was used to determine reliability. The resulting data were analyzed using descriptive indices in the "Shannon entropy" analytical process. The findings of the research showed that the components of the ethics of peaceful coexistence are mentioned 92 times in the history books of human sciences. In these books, respectively, the chapters "Negation of violence" with an importance coefficient of 0.126 and "A peaceful peace" with an important coefficient of 0.124 have the most important coefficients and the components of "authoring hearts and expanding the sphere of social influence" with an importance coefficient of 0.06 and "cooperation" In international issues" with a significant coefficient of 0.044 has the lowest significant coefficient.

The main goal of the establishment of institutions and international organizations has been the expansion of international cooperation and peace. The human being, through forming small and large communities and establishing a relationship of their own kind, is seeking a relationship based on peaceful coexistence experience to meet his own needs. In the shadow of such relationships, one can freely achieve his transcendental goals in international relations through comprehensive understanding, consensus and friendship without any war and bloodshed. This article tries to focus on the authenticity of peace and peaceful coexistence in the views of Qur'an and based on the descriptive-analytical method answers the main question that which teachings in the Qur'an and Nahj al-Balagh leads into peace and coexistence in international relations? Regarding this question it was supposed that the teachings of the Qur'an and the Nahj al-Balagh are based on equality, brotherhood, happiness and fullness of human beings, thus, the peace and global security can be achieved through overlapping with the rights and international organizations. In the international relations, the principle of peaceful coexistence aims to prevent war and tribal killings, establish a secure world and the manner of relations based on the principles of sovereignty, equality of rights, immunity and territorial integrity, prevent interfering in the internal affairs of other countries, respecting the right of all nations to freely choose their own social system and resolve international issues through negotiation. International organizations are not only an opportunity for the development of international cooperation from an Islamic perspective, but also are important factors for the development of shared international norms and values.

Biosocial has its own requirements and needs special skills and abilities. Teaching these skills in educational system of the country, is mainly in the field of social studies. Ninth grade social studies textbook, introduces social studies as an important area of learning that discuses about man and his interaction with different environments in different aspects and times of this interaction (Political, economic, social, cultural, environmental and. . . ). This article is going to examine the position of peaceful coexistence of the followers of the divine religions as one of the important topics of teaching social studies using Islamic thought. This kind of coexistence means that despite the dominance of a religion, followers of other religions within a certain framework enjoy the right to live and other human-social rights. The present study, which is organized in a descriptive-analytical manner, emphasizes the necessity and recognition of this type of coexistence. The role of coexistence is undeniable in social bonding and the increasing development of societies with an emphasis on common points. The question that is mentioned is tha: how is the peaceful coexistence of the followers of the divine religions in Islamic thought? Has this important matter been recognized in Islamic thought? If yes, what are the examples? Based on the transcendent principle of human dignity; it is prominently emphasized the peaceful coexistence of the followers of the divine religions in a single society. The followers of the divine religions have the rights such as performing religious rites, worships, holding religious gatherings and exercising civil rights especially in personal circumstances (Marriage, will, inheritance and. . . ) based on the two axes of monotheism and the negation of polytheism for the followers of the divine religions who have accepted the conditions related to living under the banner of the Islamic government (the conditions of Dhimma) and it is one of the examples of this social coexistence.