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Abstract This article investigates the use of wing and angel in Pre - Islamic period artists. The investigated various visual model remaning of winged animals, espically winged man show that angel carnated is not exclusively winged man and is not just an Iranian symbol. In a way, wing in a Pre - Islamic period have often been the power and eazata sing and symbol. It is strongly gussed that the origin of the symbols of angel and wing have been belonged to Mesopotamaia. The wingins in the beginnig (i.e., the third millennium BC), based on the oldest model of Winged man has been belonged to the Ald Period. But the Three - winged man was the specific symbole of Achaemedis.

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This article, using a sociological perspective, attempts to understand the application of empirical methods in the Iranian-Islamic golden age, especially during 130-500 Hegri. It distinguishes different approaches to rational knowledge and laying emphasis on empirical science in the mentioned period. The theoretical framework of the present paper is the sociology of science, especially the interpretative sociology of science in the Weberian and Mertonian traditions. This framework provides the possibility of studying internal cultural factors, beyond cultural exchange and external transfer of scientific knowledge. The author, through studying the history of natural sciences and humanities at the Iranian-Islamic golden age, shows how applying empirical methodology of science to, for example, historical, geographical, and anthropological knowledge, have been influenced by the social interpretation of prophetic religion. In particular, it is indicated that the cultural elements of social belonging, equality and mutual understanding of Shoobieh ethics influenced the above mentioned areas of scientific endeavor.

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Since most of the stories narrated in Shahname relates to the period after the rise and development of Zoroastrianism, the natural effects of the new religion on these stories, has made some readers imagine that Ferdowsi has had a kind of inclination to this ancient religion of Iran.
This article, by criticizing the mentioned idea, through studying the very text of Shahname, clearly shows that Ferdowsi has not been, but a true moslem.
 

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This article highlights some Islamic jurisprudential (fiqhī) principles which require reduction and restriction of death penalty. According to this article, in Islamic view the permissibility of capital punishment is very limited and narrow. Minimalistic approach to capital punishment includes fixed punishment (had), just retaliation (qisās) and discretionary punishment (ta’zir). The article also studies some procedural factors, which in their turn, result in the reduction of the numbers of capital punishment. Of them is proportionality between the epistemic value of the evidence and the content it is supposed to prove. The necessity of observing humane considerations in the performance of death penalty, in a few cases in which it is permitted, is also briefly discussed. In other words, performance of death penalty should be with the lowest level of pain when it is permitted.

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The relationship between Iran and Africa has had a long history including various aspects specially cultural issues. Their relationship, despite its ups and downs, has continued to work. The cultural relationship between the two countries has undergone many changes. These transformations have occurred both in Iran, Africa as well as the whole world. This study intends to examine and evaluate this era and the nature of these relations before and after Islamic revolution in Iran. The main question raised in this regard is that considering the good historical back ground, what has been the orientation of Iran's foreign policy in these periods? Studies point out that the relations between Iran and African countries affected by domestic or international approaches have had ups and downs. Apparently, during Pahlavi's regime, in spite of some measures taken to establish relations with African countries, these relations didn't have coherent policy and the relations with the North African countries has had more priorities over relations with sub-Saharan countries. Moreover, Iran’s relations with some countries such as the Apartheid government, or its military and financial support for some governments have provoked skepticism towards Iran among the other African countries, and has led to the cut off of the relations with Iran. However, victory of the revolution in Iran created a new development in relations with Africa, and considering  the approaches and goals of this revolution, relations with Africa has been placed in the highest foreign policies of IRI. Although, even in this age, these relationships have  gone under lots of  ups and downs  at the time of the ruling of    various governments in IRI.
 

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The discourse of the resistance of the Islamic Revolution, in addition to having a great impact on the political, social and cultural system of Iran, has been very influential beyond its borders and has been an inspiration for Muslim movements in different countries, including Nigeria. In the last few decades, Nigeria, as one of the important countries in Africa, has been the platform for the formation of the Islamic movement and the expansion of Shiism, and now the population of several million Shiites in Nigeria has turned this country into one of the centers of Shiism.Based on this, the present research has analyzed the impact of the discourse of Islamic revolution resistance on the Islamic movement in Nigeria by using the discourse theory of Lakla and Mofe and using explanatory-analytical method.The findings of the research showed that the discourse of resistance after the victory of the revolution, with the systematization of the Islamic discourse, from a discourse marginalized by the discourse of domination, has become an active discourse in the text of domestic and international policies, and with negation. The hegemony of the domination system and the lack of compromise with it has created a new articulation, which at the end of this articulation has defined a model of resistance against the domination system. This model of resistance, with an emphasis on political Islam, anti-arrogance and anti-Westernism,in addition to reviving the identity of Shiites in Nigeria, has also influenced the formation and expansion of the Islamic movement in this country.

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Seyyed Jamaluddin Asadabadi is one of the reformers of religious thought in the contemporary world, who had an impact not only in Iran and among Shiite Muslims, but also throughout the Islamic world, including in Afghanistan, Egypt, Turkey (Ottoman) and Iraq. He wanted to save Muslims from colonial rule and the backwardness of the world and achieve the greatness of Muslims. The main question of the current research is following the issue of whether adopting a strategy and opening up ideas in Egypt's affairs could create a confrontation in its relations with the colonial countries? And whether the adoption of this strategy in those periods of time was in accordance with the national interests and the domestic and international conditions of Egypt? The result of the research, which was conducted with a descriptive-analytical approach, indicates that Seyyed Jamaluddin's intellectual capacity has influenced a wide scale of the Islamic world. Therefore, in order to achieve this goal, Sayyid suggested the way to unify the Islamic world and return to authentic Islam.

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Introduction: During the history, political organization of Iranian space from the Achaemenes to the rise of the Pahlavi dynasty has been faced with many ups and downs in terms of administrative centralization in the capital and different levels of delegation to local authorities. In the modern governing era of the first Pahlavi, the centralized administrative structure created new problems for service delivery to the public, which could be attributed to bureaucracy and discrimination in peripheral areas due to maladministration. The society is also suffering from the consequences of a centralized administrative structure, and many executives and elites seek to establish local and decentralized structures in the form of local government, local regime, and autonomous regions or municipalities. Despite the constitution's stipulation for the existence of local structures and the establishment of Islamic councils of the city and villages in Iran, the community still has not benefited from the positive outcomes of decentralized structures. The aim of this study was to reform the local and decentralized administrative structure in Iran, especially to find the priority of these reforms in the organization of Islamic councils of city in two parts of the reform in the structure of urban management or content reform and its legal mechanisms. This research has a descriptive-analytical nature and the findings of the research have been studied by a library method to study the evolution of the formation of local structure of the Islamic councils of the city and villages.
Conclusion: Finally, the analysis and selection of the priority of the local structure reform was investigated; by examining a set of studies, structural-physical factors are introduced as the most challenging factor and priority of the experts to address the existing system defects.

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Since the17^th century, holding elections has been a common mechanism for the realization of Pro-democracy. Elections are an official decision-making process in which people or a section of the population put themselves or one person to a public office for public office by casting ballots. In the district of Firoozabad, the city's canonical inquiry has affected the candidate's choice in all periods. This article seeks to investigate how the people of Firoozabad city participate in the tenth Islamic consultative assembly election from a political-territorial perspective in Iran's territorial zone. To show that the spatial pattern of people's participation in the elections to the Islamic consultative assembly has been. The present study uses detailed results of elections and spatial statistics functions to express the spatial pattern of the residents of Firoozabad city to each of the candidates in the election. The results show that the participation pattern of people in Firoozabad city is not the same and different in different periods. The spatial pattern of votes reflects the strong focus of the candidate's choice of votes, (Except for the seventh and eighth seasons), according to the born urban canvas of Firoozabad city have been.
 
 

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Urban spaces have been best place for public arts such as Tazieh science old ages. People can be gathered in urban spaces for sighting and social interactions. Iranian Traditional urban spaces have been had special characteristics such as pedestrian-orientation and physical proportion that Iranian and Islamic public arts have been done in its spaces. But these qualities were threatened by modern buildings, traffic and spaces that affected tradition urban space. The aim of this research is study relation between Iranian and Islamic public arts and physical and social dimensions of urban spaces. Tazieh is one of the most important types of Iranian and Islamic public arts that are done in urban spaces. These dramas need central public space which peoples can be gathered around and tazieh is done in center of place. Other ceremonies such as local games and competitions, religious ceremonies also need human conditions, physical proportion. Order of Tabriz historic bazaar in social and cultural, economic and physical Dimensions can be extended to explain the features of the identification and analysis, planning and decision-making will be used. Hojreh system based on Hojreh spatial and physical Tabriz, Iranian-Islamic culture; Tabriz cold climate, politics, growing gradually over time and tailored to the needs of his time and in harmony with its surrounding context etc.

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The movement of translating the texts of Greek philosophy into Arabic during the 2nd and the 3rd centuries AH especially in the period of caliphate of Mansour Davaniqi, was a main cause of the glory of the Islamic college or by the act of Muslim philosophers like Ibn Sina. At least from 17th century Western philosophy has moved in a way that is different from what we know of Islamic philosophy and if we need to have deep knowledge of it we need to either be expert in Western languages or to use the translations of their original texts of Western philosophy. The text of Western philosophy, however, have been written in several languages like English, German and French and a scholar in philosophy, in spite of his proficiency in English, in order to be familiar with works written in other European languages, he needs to the help of translators. This article explains the necessity of translating philosophical texts of Western philosophy and some entailments of it.

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Revolutionary regimes have different nature and appear in various forms. In some circumstances, the revolutions make military, party and individual dictatorship. In some situations, they provide democratic regimes. Therefore, the revolutions, as an agent, do not make democratic or authoritarian régime. Social, economic and cultural conditions of the society (political ideology) and the type of toppled regime will determine the nature of the revolutionary regime. The Islamic Republic in Iran, as a revolutionary regime, cannot be explained by the theory of democratization and secularization. The formation of the Islamic Republic of Iran requires another explanation. In viwe of democratization and secularization process, the government of faghieh and, Islamic nature are problems. The nature of revolutionary regime is depended on various factors such as: international structure, the nature of the toppled regime, structure of power, civil society and political culture. According to this article, theory of political culture (the diminished political ideology) seeks to clarify this issue in the first decade of the Islamic Revolution of Iran (1978 - 1988). The Method used in this study is the strategies of case study. The results showed that, the type of political ideology of leaders and elites could partly explain the problem. The ideology of the political leaders and elites established Islamism system. Also the Islamic Republican ideology of Imam Khomein (Rah) and representatives of Assembly of Experts make Republicanism system.

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The present study is an attempt to describe the Islamic reformist discourse in the post-Islamic Revolution: The Main Characters who are the producers of this discourse and were selected for this study in clnde: Seyyed Mohammad Khatami, Seyyed Mohammad Mousavi Bojnordi and Seyyed Mohammad Mousavi Khomeini. The main questions of the present study are: 1- Who are the producers of this discourse 2- Why do they speak? 3- What do they speak about? 4- How do they speak? 5- Who are the addressees? and 6-What action do they propose? The methodology adopted for this research is qualitative discourse analysis. Sampling is the kind of judgments concerning the main producers and speeches, besides the other people. In each of the following research questions, we referred to the works of thinkers emphasizing on these important issues; discussion of civil society, constitution, religious government. Discourse of Islamic reformism provides us with some insight regarding the nature of "religious discourse" in the today Iran: the discourses mentioned, despite their differences in method, are preoccupied with a single issue in their approach to the religion and modern world. Evaluation of the methods used by the argued discourses shows, in spite of some differences with other discourses, they enjoy a common viewpoint in referring to religious texts and in using "traditional approach".

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This paper tries to assess the strata structure of Iran urban society by using We berian approach in Islamic republic of Iran during the two decades of 1970s-1980s. Based on this approach, the strata structure is assessed in three dimensions: economic activity instrument, expert and capacity, and life opportunities. The historical methodology was used and data sources were 1986 and 1996 by Iran Statistics Centre. Investigation results showed, in spite of implementing the development programs after the revolution, traditional rapport has been dominated between the employers, and the independent personnel of this traditional rapport has been increased after the revolution. Medial strata has been increased as a result of medial expansion politics of the government, especially in the governmental section. But in the private section has come down because of underling staff and employee activities.

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Iranian-Islamic architecture is a precious heritage of Shia culture which is the legacy of past generation, the valuable samples of which are well observed and recognizable in planning, design, and management system of historical cities of Iran. The relation between Iranian-Islamic architecture and theoretical basis, principles of Islamic jurisprudence, and verses of scripture and revelation shall be a valuable treasure in guiding and developing Iranian contemporary architecture and urban development. An overview of practical experiences and their theoretical foundation in the areas of architecture, urban development and urban management indicates that explaining the relation between theoretical principles and physical specifications is the prerequisite for realization and implementation of an architecture style and orientation; it is on the basis of such approach that the subject of the present research could be analyzed in the bed of Koran verses and their valid interpretations. The main research question is that what does identity mean in Islamic architecture? And where is the position of this definition in the formation of Islamic architecture? What are the requirements for realization of the rule of no injury loss in Islam in the bed of forming Islamic architecture? How Islamic architecture is formed in the bed of identifying elements and where is the position of these elements in Islamic architecture? The research method used in this study is based on a logical reasoning method. Upon drawing the theoretical framework of the research, the specialized and scientific resources are analyzed using comparative method, then the resulted opportunities and challenges are discussed. This research is required to be treated qualitatively, so it will be viewed based on free research paradigm using library sources and field study. The research findings indicate that the observance of 10 principles could be introduced as the realization of a rule of no injury loss in Islam in architecture and urban development system, especially in directing and planning urban development projects.

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The Karabakh crisis, which flared again with the Azerbaijani army's attacks on Armenian forces in the region on 20^th of November in 2020, is rooted in the crises and differences between the Armenian and Azerbaijani people since the formation of the Soviet Union. The second Karabakh war ended 44 days after the victory of the Azerbaijani army and the signing of a tripartite ceasefire agreement by the leaders of Russia, Azerbaijan and Armenia on the 20th of November. These wars and conflicts, which after a period of intense conflict eventually led to a temporary ceasefire between the two countries, with the intervention of Russia, took place while ambiguities and important questions remained unanswered about the past, present and future of the Caucasus geopolitical region and the implications of current developments in the Nagorno-Karabakh crisis for neighboring countries. In recent decades, the Islamic Republic of Iran has not been able to take advantage of the geopolitical opportunities in Central Asia and the Caucasus as it should. Now, the issue that rapid and serious developments have taken place in the Caucasus, especially in the relations between the Republic of Azerbaijan and Armenia, has paved the way for new dual conditions for Iranian politicians and has created opportunities and reciprocal threats that, if not dealt with intelligently, will not only have no benefits for Iran, but it will inflict heavy losses on our country. The issues addressed in this article as the geopolitical implications of the 2020 Karabakh war are considerations and concerns which might may create problems for Iran in the future. It goes without saying that the active presence and strong diplomacy of the Islamic Republic of Iran in this region, especially in the current sensitive situation, can turn many of the existing threats into opportunities and eliminate the existing concerns. It should be noted that the Karabakh crisis and its developments so far show a deeper and broader policy for the entire Greater Caucasus and even Southwest Asia, a deep policy whose geopolitical implications can be very influential for some regional actors such as Iran.

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The Iranian-Islamic city is a city based on Islamic rules, ethics and spirituality. Islamic spirituality is one of the spiritual stages of human beings, which has a high position in human perfection from the perspective of Shiite thought. Spirituality in Islamic thought which prevail in religious, devotional and prayer spaces can be perceived and received. With this description, the purpose of this article is to recognize the place of spirituality in the identity of Iranian-Islamic cities. The present study is descriptive-analytic and data gathering procedure is based on library findings. The findings of this study show that addressing spirituality can be effective through adherence to Islamic ethics, celebrating religious rites and rituals, developing religious spaces to promote spirituality and spiritual spaces in Iranian Islamic cities. Spirituality in Iranian-Islamic cities can be manifested in events, activities and collective and individual behaviors and morals which govern them, or in the natural and artificial environment and physical space and buildings that have been built based on Islamic rules. In a way that every newcomer feels this in the city and in addition contributes to the spiritual growth of human beings. Respect for morality and adherence to Islamic principles such as the rights of God, the rights of the soul, the rights of other human beings, the rights of nature can lead to the formation of lasting spirituality.

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