Strategic Studies Quarterly

Abstract Abstract: the main purpose of this article is to develop an Ekhvanist analysis of Qatar foreign policy toward 2011 Arab revolutions. The agency of Qatar, based on Ekhvanist political Islamic discourse, is a complex of pragmatism and Ekhvanism in foreign policy. So, author first tries to illustrate a general picture of Qatar foreign policy based on Ekhvanism in search of a new identity, and then analyses it’s indicators in Qatar pragmatism. At last , he explains status of Ekhvanist political Islamic discourse in Qatar foreign policy toward Arab revolutions.  

Abstract During the Ex- USSR, any foreign policy either for or against theUSA, has had a direct effect on the kind of behavior of elites and political groups in theUSSR. This frequent effect has been inevitably transmitted to the postUSSRera and still has similar effect. During the Yeltsin's era given various disorders in this country, this effect appeared in the shape of distinct periods of interaction and antagonism. However, during the Putin's era, especially in his second term of office, theUSAwas introduced as the main obstacle in revival of theRussian Federationand therefore the anti-US policies were escalated to the much possible extent. Thus in the aftermath of experiencing failed convergence with theUSAwithin the framework of pragmatic conservatism and then within the pragmatic offensive framework, the approach of "direct resistance" against theUSAwas adopted. Focusing on the Putin's era, the author of this paper intends to discuss the nature of these trends.

Abstract This article deals with the thought bases of Islamic fundamentalism. In fact, the main question is what constitutes Islamic fundamentalism and which parameters and statements it has. According to the author’s hypothesis, Islamic fundamentalism as an ideology is characterized with particular parameters, statements and thought-political foundations making it distinct from other prevalent mainstream ideologies in the 20^th century including liberalism, socialism, nationalism and alike. In spite of its multiplicity in theory and practice in the Muslim World, Islamic fundamentalism shares certain thought and political foundations including comprehensiveness and inclusiveness of Islamic religion, linkage between religion and politics, need to return to the original precepts of Islam, establishment of Islamic government, as well as pragmatism and having a practical plan and strategy for transition from undesirable non-Islamic conditions to desirable Islamic conditions. In this sense, the author considers fundamentalism as tantamount to al-Osuliah in the opinions of such Islamists as Yusof Gharzavi, Rachid al-Ghanoochi and Hassan al-Banna and examines its relationship with such concepts as Islamic awakening and religious reformism. On this ground, Islamic fundamentalism presents a new interpretation of relationship among human, god and society in contradiction to the modern version in order to secure worldly and other-worldly happiness of human being.