The primary objective of this article is to elucidate that a comprehensive understanding of Greek POLITICAL THOUGHT necessitates an examination of its origins in Ancient Greece. Traditional scholarship in Greek POLITICAL THOUGHT has typically assumed that it originated concurrently with philosophy and the establishment of the polis. In this research, drawing upon the visions of Eric Voegelin and Leo Strauss, we endeavor to establish a refined definition of POLITICAL THOUGHT while challenging the aforementioned conventional assumption. It is argued that POLITICAL reflection remains intimately intertwined with the theological-mythological beginning of THOUGHT in Greece. This theological-mythological mode of thinking initially found expression in the works of Homer and Hesiod, with these poets serving as the foremost intellectual authorities and initial educators of the Greeks. The Greeks, in their self-perception, viewed themselves through a lens of religion and in the mirror of gods and divine forces. Consequently, any exploration into Greek POLITICAL THOUGHT must acknowledge the works of these poets as the seminal intellectual foundations of Greek THOUGHT. It is imperative to recognize that POLITICAL THOUGHT in Ancient Greece did not commence with philosophy or the emergence of the polis, but rather with poetry and a distinct form of religious-mythical experience, namely theologia-muthologia.

How is it possible to gain a better understanding of the past and present content of the ISLAMIC POLITICAL THOUGHT and explain the Muslims’ opinions in a better way? Theorizing can be established at first by raising a question about the subject and the issues we want to understand better. This article by utilizing the ISLAMIC thinkers’ inter subjectivity teachings and the comparative method and also by referring to the diverse and scattered elements of these THOUGHTs, prominent in the intellectuals’ works and the THOUGHTs related to this discipline, has tried to gain a systematic understanding of ISLAMIC POLITICAL THOUGHTs. Then the three pillars of Islam, namely, beliefs, ethics, and commandments, known as undeniable and certain concepts and considered as the sound and secure foundations, are used for a theoretical research in ISLAMIC POLITICAL THOUGHT. So, in ISLAMIC POLITICAL THOUGHT the POLITICAL ethics, POLITICAL jurisprudence, and POLITICAL beliefs are considered as main pillars. Along with the brief explanation of these three, the hexangular interaction of them is identified and the influence of them on each other in the context of individuals’ life, society and government is theorized. Within each of these hexangular interactions some other subdivisions are identified and organized. The plurality of the subjects of each three packages and the hexangular interactions within the three frameworks of the true Islam, the Islam realized in the intellectuals’ mind, the Islam realized in the Muslims’ and statesmen’s actions, is led to the fact that the present theoretical research be flexible as a mode in the explanation of THOUGHT or its production. This research’s critical and liberating dimension of it is laid on the distance it considers between the Muslims’ existing situation and their ideal situation. So, identification of the ideal and pure objectives of true Islam is similar to the construction of “pure concepts” that can improve the research conducted on the discipline. Furthermore, this identification can be useful in the administrative policy makings in a way that every researcher or policy maker can understand what he is searching for within the hexangular interactions and epistemological packages and what will the probable influences be.

With the distribution of power in the contemporary world and the transition from mass-populated societies to networked societies, various sciences have come to know about these changes and how they affect them. POLITICAL marketing is one of these types of knowledge, as an interdisciplinary and modern science, using the knowledge of management, communication and POLITICAL science and utilizing market rules to understand the use of power in the modern space and the type of human POLITICAL action and influence. On it. In this regard, the POLITICAL marketing plan based on indigenous frameworks and its recognition and redefinition based on these frameworks is important. In this research, using the concept of POLITICAL marketing and its design based on the triple model of ISLAMIC POLITICAL THOUGHT, it has attempted to take a step toward designing contextual frameworks for designing indigenous POLITICAL marketing methods. The main question in this study is how is the POLITICAL marketing methodology based on the ISLAMIC POLITICAL triple model? This is an applied-developmental research. Documentary method with library techniques was used for data collection and interpretive method with qualitative analysis was used for data analysis. Based on the findings of the research, the triple analysis approach with the fundamental concept of need is considered as a suitable model for the POLITICAL marketing methodologies.

POLITICAL theology is one of the areas of ISLAMIC POLITICAL THOUGHT which holds an outstanding place in ISLAMIC THOUGHT. This area, like POLITICAL jurisprudence, has been considered as one of the most important domain of ISLAMIC POLITICAL THOUGHT of Muslims which has been shaped and developed within the ISLAMIC civilization. POLITICAL theology deals with the statement and explanation of theological ideas, views, and THOUGHTs of Muslims concerning politics and social life. Briefly explaining POLITICAL theology approach in ISLAMIC POLITICAL THOUGHT, this article aims at reidentifying the nature, methodology, features and characteristics of ISLAMIC POLITICAL theology, particularly Shia POLITICAL theology.

Legitimacy of a POLITICAL system is the basis for the rulers’ authority and citizens’ obedience. During the history of mankind, it has been said that, the rulers have enjoyed divine power and divine right, divine legitimacy and religious legitimacy has been justified through the holy books and religious texts. The disagreement about the origin of legitimacy in Islam originates from epistemological and POLITICAL elements. The Shiite consider divine authority in Imamat and see it as an inherent politico-religious principle whereas the Sunni consider divine authority as a result of consensus in Caliphate. The Shiite–Sunni disagreement about authority and obedience dates back to post-prophet era. Even the holders of human legitimacy try to present it as a divine blessing in order to ensure their survival. The final part of this article surveys the POLITICAL THOUGHT of the Shiite during the time of Imam Zaman’s absence in four stages: from the time of the formation of religious identity of the Shiite to the ISLAMIC republic of Iran.

The various aspects and values of the ISLAMIC civilization have been manifested in different sciences during centuries. The Muslim thinkers and scholars have always regarded Politics as a respected domain of knowledge and approached it via different perspectives. The main issue was about the statues of politics as a science and the question was about the place of it in the classification of sciences?POLITICAL issues such as the relationship of the ruler and other people were discussed in different branches of knowledge including ethics, mysticism and jurisprudences.There were many debates about different aspects and problems of politics but each science discussed them in its special way. Some of the important texts related to POLITICAL issues from different branches of sciences are cited here and their common characters have been discussed and criticized in details.

In the field of ISLAMIC POLITICAL THOUGHT, concurrency of POLITICAL philosophy and POLITICAL jurisprudence can be proposed; in concurrency theory, the main emphasis is on the relationship between POLITICAL philosophy and POLITICAL jurisprudence. The three levels that are less emphasized here are the methodological level, the epistemological level, and the relationship between tradition and modernity. The claim at the epistemological level is that reason, narration, experience, intuition, and history do not contradict each other, and they ultimately pursue a single goal. This article tries to present concurrency as a "theory" in the field of ISLAMIC POLITICAL THOUGHT. "Theory" is an organized set of concepts and propositions whose components are united in order to explain things, and prove a single claim. In this case, theory is regular expressions of social realities based on logical systems that exist in a science or school. Andrew sees other theories as a way of regulating the relationship between observations (or data) whose meaning is definite. According to the theory of concurrence, here, the claim can be made that "although POLITICAL philosophy, by definition, is independent of revelation, but to study POLITICAL issues from the perspective of Islam, we need both a philosophical answer and a jurisprudential answer. ». In other words, not only can POLITICAL philosophy and POLITICAL jurisprudence answer POLITICAL questions separately, but the answers to the two will also be comparable. In fact, the claim is that in order to solve POLITICAL problems from the ISLAMIC point of view, we need a philosophical answer, a jurisprudential answer, and a comparison of the two. Of course, the validity of POLITICAL jurisprudence faces certain limitations. Concurrency theory informs of fact and something situational; In other words, the relationship between the two sciences of POLITICAL philosophy and POLITICAL jurisprudence is reached. This does not contradict the normative and prescriptive dimensions of this theory. For example, based on this theory, it can be said that a POLITICAL scientist should first and foremost raise any issue in these two areas; And then it is "necessary" to relate the results obtained in these two areas. The author has done this regarding the distribution of power in Shiite POLITICAL THOUGHT.

POLITICAL power is considered as one of the most fundamental Public law Vocabulary, as far as the separation of POLITICAL power and public law seems impossible. Meanwhile it seems that this concept as the fundamental concept of public law, varies in ISLAMIC and Liberal THOUGHT and there is a serious conflict between them. Analysis of this claim requires a proper understanding of the concept of POLITICAL power and its components in each ISLAMIC and Liberal government. That is why this article first explores the notion of the power in its word, terms and common literature of public law with liberal recitation and then studies position and concept of POLITICAL power in Religious Literature based on the THOUGHTs of Imam Khomeini (RA) and at the end review the concept of Velayat as an original configuration and corresponding concept of POLITICAL power in ISLAMIC government. Finally, it seems concepts of POLITICAL power and Velayat or its similar ISLAMIC concept substantively have significant differences because POLITICAL power rooted in Transcendence and arrogance of rulers, while the Velayat is an instrument for realization of divine sovereignty via rejoining people`s hearts with rulers. Therefore, based on distinction between the concept and looking at the most fundamental concept of public law in these two ideas, besides the difference in probability and amount of corruption due to power of Velayat, legal appropriate structures in order to adjust the range and their applied method with vary with each other.

Martyr Seyyed Muhammad Baqer Sadr is one of the scholars who have offered a relatively comprehensive theory regarding the nature, possibility, necessity and conditions of a revolution with the leadership of Islam and how this type of revolution can be implemented. His theory about revolution is not of post-revolutionary or analytic type but is pre-revolutionary and norm-based or guiding and denotative. Therefore it determines the worldview and ideology of revolution. Along this and emphasizing the theoretical pillars and foundations of history's norms and human's freedom, he explains the feasibility of revolution and its necessity for ISLAMIC societies at this age. Then considering factors such as ideology and school of THOUGHT, chronological conditions and preparedness, familiarity with the school of THOUGHT and necessities, leadership capability, willingness, facilities and capabilities, he tries to answer how a revolution with ISLAMIC leadership can be implemented.