The present study deals with the role and the position of free thinking in the Islamic revolution discourse in Iran. In fact, as a macro discourse with its special readings and interpretations of radical concepts such as politics, ideology, freedom and justice, the political Islam builds a discourse as Islamic Revolution which attached hegemonic position upon victory of the Islamic Revolution and establishment of the Islamic Republic of Iran. The Islamic Revolution of Iran discourse by categorizing its discourse elements and details for floating suggestive such as freedom, science and knowledge, provides content that demonstrate its discourse differentiation with the modernity discourse. Such discourse also creates and categorizes suggestive such as the science production movement, software movement, free thinking and Islamic culture in the university environment to create the concept of Islamic University. Hence this research benefits from the discourse analysis method to investigate the concept of free thinking in the discourse of Islamic revolution and its relationship with university and from the other side illustrates the grounds of difference of this discourse with the modernity discourse.

The concept of housing is an issue in this article. Recognize the importance of this difference between the Muslims architecture and Islamic architecture is effective. Therefore authors use religious sources such as verses and discourse and trying to have making religious background to achieve. Article has been based on analysis description.Authors realized that Islamic texts about architectural terms and indexes that are before the draw housing in the area to set the single city to cover housing and the human role in the mass describes to human skeletal mass.Moderation, soul Favorites, orders that the arbitration framework the Hidden Posts notice be cause.

With its common language and symbols among all cultures, the idea of universal art has long been a matter of debate in the theories of art, as opposed to another approach to art that believes in the diversity of artistic styles and genres with an emphasis on the locality of artistic creation. Modern art, presenting pure and abstract forms of art, considered the realization of the universal art as possible. This model of art, however, with its European centralism was criticized in the 1960s. Another wave claiming the realization of universal art appeared in recent decades within the globalization discourse. Nonetheless, like other cultural arenas, this concern remains as whether universal art is developing as pure forms which are common to all cultures or it is Western artistic creation models which are globalizing themselves and imposing themselves as the authorities behind the hegemony of the western world. Will not the result of this current be a move towards conformity in artistic creation and elimination of artistic varieties?The globalization movement has strengthened the antithesis of localization in itself. The strategic revival of regional arts, such as Asian art, Arabic art, African art, as well as national arts, such as Japanese or Cuban arts, by governments and opponents of globalization may be considered as resistance against being digested in universal models. The strengthening and revival of the Islamic art during the last two decades under titles such as the Islamic world art, the Islamic countries art, Muslims’ art, and the Middle Eastern art can be categorized under this movement. In this article, as we deal with various forms of art in the Islamic region, we emphasize the differences among these forms. At the same time, their common point as a cultural resistance against the globalization of art will be analyzed. With an emphasis on the Laclau and Mouffe’s methodological approach to discourse, this article spells out the central signifiers and floating signifiers of modern art in the Islamic world and present its discourse configuration.

Today, the Islamic-awakening in the Islamic world that is derived from the Islamic Resistance Discourse and its teachings, continues its course powerfully, vibrantly and dynamically, and despite the attempts and plans of the enemies to create a deviation or restrain it, the side of the movements and liberal movements is still against the world's arrogance and their puppet rulers. In fact, the Islamic Resistance Discourse in the Islamic World, is being institutionalized as an irreversible and redemptive phenomenon and In the future, Will transform the face of the Islamic world. These evolution were not accidental, ordinary and linear, but is a very complex and the product of many years of expectation and acting together and have been affected by various causes and factors which the element of Islamic resistance is the most prominent of them. In this regard, this paper by using the descriptive-analytical method, is following to answer to this main research question, what are the most important cultural components of the Islamic Resistance Discourse in the Islamic World? The findings of the research indicate that religious belief, national identities and the ideologies of the political Islam are the most important cultural components of the Islamic Resistance Discourse which play a major role in creating, enhancing and continuity of the Islamic Resistance Discourse in the Islamic World and also overcoming Western or fundamentalist discourses, and neglecting any of these components will cause to the Islamic Resistance Discourse is challenged by the dissident discourses.

Balancing the strategy of countries against the power of competitors and threats in their operational environment. In the past, the balancing strategy of countries was very simple and based on military means. Today, with the changes that have been made in the nature of power, economic, political and cultural tools have also been proposed in addition to military tools. The change in the nature of power has led to the emergence of soft power alongside hard power, and the surrounding threats of the actors have also changed from hard to mixed. The question is, what is the strategy of the players in the face of the soft and negative threats of competitors based on Islamic discourse? In response to the question, the hypothesis is proposed that passive defense is one of the tools of soft and positive balancing strategy of countries in facing the power and soft and negative threats of competitors. The findings of the research using the qualitative analysis method indicate that the actors in the modern situation are facing emerging threats that are very different from the traditional threats and passive defense is one of the tools to face these threats which has been the attention of the actors for a long time and in the narratives. Islamic and the statements of the supreme leader of the revolution have also received much attention due to Islam's approach to defense against the threats of enemies.

The discourse of political Islam has been regarded as an interpretation of Islam that has become predominant in challenge with competents` discources since the establishment of IRI and emphasized on Islamic comprehensive and maximum role-creating in human life. This discourse, relying on Islamic identity, has limited and defined its border of identity with other competent sub-discourses. In this way, Islamic discource has considered the identities of nationality, race and world as being under the essential identity of Islamism. This study, using the theory of discourse and analytico-documentive method has intended to response the question: what threatening agents may be found against the identity of political discourse of Islam in contemporary Iran? Identity management and policy-making to oppose the challenges of the discourse of political Islam make it necessary to recognize national, reginal and worldly challenges exactly, the fact studied positively and negatively in this research.

Constant internal pathology of Islamic awakening along with realism and moderation will help analyze weak points of this movement and a wake-up call for those who are responsible in this arena. Islamic awakening movement has faced various and common challenges during its development. Islamic awakening in most of Islamic societies cope with the same challenges. For Islamic awakening to come to fruition, it seems essential to identify and remove these challenges. In this article these challenges have been studied in two arenas: culture and religion. We face challenges with internal and external sources in cultural arena and fundamental and non-fundamental challenges in religious arena.

The discourse of ‘Islamic Revival’ is the first influential reaction to Modernity. Opposing the secular modernists, they tried to develop and establish their own discourse, supporting rationalism, justice, freedom, equality, gradual changes and reforms, councils, parliamentary government system, adapting to Islamic Law (Shari‘a), and so on.In fact, the discourse of ‘Islamic Revival’ that developed in the period of Qajar from the inside of the domestic changes in Islamic countriesas attempted to offer a religious understanding of the ways of confronting the issues challenging Islamic societies (including Iran), and stressed the necessity of taking actions about and reactions to the modern identity. The Consequences and effects of modernity on political, economic, social, and cultural sectors of the Iranian society made the theorists of the discourse redefine traditions, models and institutions related to the traditional life, and clarify their relations to the concepts such as rationalism, freedom, equality, progress and law, in confrontation with the concepts emerging from the condition of the new civilization.

This research is a comparative study of the two discourses of the religious intellectual of the 40s directed by Shariati and the discourse of the Islamic Revolution through a review of Shaheed Beheshti and Martyr Motahhari's subbranches as Imam Khomeini's thought symbol. In this essay, the author first used the epistemological framework of Lacla and Mouffe's theory and its methodological strategy to articulate these discourses based on their central slab. Shariati, with a sociological point of view, was able to present a political image of Islam centered on "revolutionary-social Islam", and the forerunner of the Islamic Revolution. In the continuation of this discourse, the discourse of the Islamic Revolution, also with a jurisprudential approach, with the focus of "pure Islam" as the central axis in the epicenter of the epistemological and thematic, of all political movements after the Islamic Revolution, with the same discursive components, was able to reproduce in a newer and more different form of production and theorize. Findings of the research indicate that both discourses, based on the belief in the combination of religion and politics with a relatively democratic approach and through the use of the "nations and pontificate" system, were able to establish their ideal state which, in contrast to totalitarian systems, religion the traditional and supportive clerics led to the marginalization of the dominant discourse and ruling of the era, the "Pahlavi’, s discourse”, . Both of these discourses, with the limitations of the powers of the leadership, however, despite the differences in the form and content, were able to emphasize the role of the people and their influence on the choice of the ruler of his idealist society against the idea of "Islamic government" Legitimacy to the government do not believe.