سیدیاسر حکیمی

The purpose of the present study is to extract a model of educational diplomacy suitable for the educational systems of the Islamic Republic of Iran, which is oriented towards the resistance front, hostile countries, and independent countries. Political education based on social guardianship has been assumed as a determining theory in human relations as the basis of educational diplomacy because educational diplomacy in this view is the same as the extraterritorial development of political education in terms of the educational organizations operating (schools, universities, and mosques) and the audience of diplomacy (students, students, and believers seeking perfection). Social guardianship is the guiding and determining factor in this study in that all human relations are organized in this model. Human relations in the longitudinal guardianship are with parents, scholars, professors, teachers, the Supreme Leader, the Imam of the Age, and finally the guardianship of Allah, which is the result of establishing a correct guardianship relationship with these guardians, and otherwise individual worship cannot be correct without accepting the guardianship of the Imams, and it cannot reach perfection without the guardianship of other guardians over humans. The indirect guardianship, which includes the relationship of a person with other human beings as a kindred spirit (but you are like them in creation) and with other believers (but you are brothers in religion) as a fellow believer; it creates social responsibility for him and is placed in a two-way teaching and learning system regarding enjoining good and forbidding evil. The negative guardianship, which includes the negation of the guardianship of the tyrant in all areas, especially the educational areas; the negation of the guardianship of the tyrant in being influenced by professors and teachers who promote tyrants and global arrogance, their documents and standards, and their imposed structures, of course, does not include the guardianship of the tyrant as far as it is based on common sense and valuable human experiences. Because what is prohibited in the orders is the negation of the guardianship of the tyrant, not interaction with the tyrants in line with the interests of the country and the resistance front. The Prophet and the Ahl al-Bayt had their interactions with polytheists, Jews, and Christians as long as others did not initiate wars, and even the companions of the pure Imams had philosophical and intellectual interactions with various non-Abrahamic religions and even atheists. The research questions are about the conceptual relationship between political education, social guardianship, and educational diplomacy. The second question is about the components of educational diplomacy, and the third question is about the model of educational diplomacy. The research method in the first question was conceptual analysis, in the second question was inferential method, and in the third question was data-based. In response to the first question, there is a basis-result relationship between political education based on social guardianship and educational diplomacy through two general and detailed analysis methods. In response to the third question, the Strauss-Corbin model was used, which extracted ۷۵۰ open codes of educational diplomacy, and extracted the core codes, which were categorized and analyzed in ۶ sections: causal categories, main category, background categories, intervening categories, and finally consequent categories.