مجله مطالعات الگوی پیشرفت اسلامی ایرانی
پیاپی 1 (پاییز 1391)

Developing an Islamic-Iranian model for progress entails the fulfillment of requisites and requirements, among which the production of extensive scientific literature and scholarly theoritization, are of great importance. Theoritization with the aim of achieving this goal is only possible through reviewing the existing literature, making use of religious texts in order to recognize indexes, and analyzing and assessing them. In the present article, the reasons for the differences in the development models of Iran are explicated and the concept of Islamic-Iranian model for progress is studied; also, the concept of justice is reread and its status in this model is examined.A close examination of the relationship between justice and model reveals that inclination toward justice is an implication of progress, and justice is compatible with a qualitative attitude toward progress; and since without justice progress is impossible, great importance is attached to it in the Islamic-Iranian model for progress. In rereading organizational justice, two approaches have been adopted,depending on the study unit (organization and the duties of the manager).16 states have been recognized through the comparison of organizational justice and justice in the duties of the manager. Finally, through a 3-layer argumentation, it was concluded that the role of “amicable justice” in the relationship between the Islamic-Iranian model for progress and organizational justice is of greater importance.

According to Imam Khomeini, university is the center for the training humanity and the origin for all evolutions in the country, and it plays a key role in social and political developments. Social reformations depend on reformations in university and their orientation toward Islamic university; this social institution is closely linked with Islam and the fate of the Revolution.To establish Islamic universities and develop new sciences on the basis of Islamic principles, some principles and bases should be examined. According to Imam Khomeini, both the humanities and the natural sciences are closely linked with Islamic principles which are discussed in Islamic philosophy and mysticism. The authorities in the Islamic society should pay close attention to the reformation and establishment of Islamic universities, and for this purpose, the High Council for Cultural Revolution has passed statutes about the Islamic university, which are composed of 10 articles, 6 indexes, 50 strategies and 244 approaches.This reveals the key role of Imam Khomeini in the importance that the Islamic Republic of Iran attaches to the role of university in directing society.The present article aims to examine the ideas of Imam Khomeini about the university and the methods for its Islamicization, using the library and analytical method. In this study factors such as the necessity of cultural revolution and the importance of its development, have been examined,and qualitative and quantitative indexes have been studied. The ideas of Imam Khomeini about Islamic university have been analyzed using descriptive, idealistic, philosophical and institutional approaches.

The establishment of an independent center for the developing the Islamic-Iranian Model for Progress can be regarded as a turning point in the development programs of Iran. The important points about this decision can be highlighted as follows: paving the way for the implementation of the decisions made by the government, transferring the responsibility of developing the model from the executive or Expediency Council to the leadership, establishing a special council for supervisingthe implementation of the program, highlighting the criticisms about development in its western concept, replacing the word “development” with “progress”, highlighting the necessity of adopting a practical and realistic attitude towards progress, highlighting the role of religious science schools and paving the way for their presence as an institution in the macro policy-making of the country. Since the word “model” is the most appropriate, among terms such as ‘way map’, ‘pattern’,‘paragon’ and ‘political theory’, to be used in the title ‘Islamic-Iranian Model of Progress’, it should be noted that it necessities proper questions and responses as the bases of the model. These bases are of different kinds, one of which is connected with cognitive and religious origins, which can be divided into 7 groups: the bases connected with the definition and status of religion, those related to epistemological issues, those connected with ontological issues, those connected with anthropological issues, those connected with sociological issues, those connected with progress and finally those connected with civilization.With a realistic attitude towards capitals and the current situation of the religious science schools, besides their part in the discourse development and production of science, three other roles can be attributed to them: providing the cognitive basis, supervising the implementation of these bases in the model, and contributing to the development of other bases and components of the model. It seems that the establishment of an independent institution for the Islamic-Iranian model for progress is of paramount importance in fulfilling the potential of the religious science schools.

Development discourse has turned into one of the most important discourses of the humanities. Orientations towards development discourse depend on different understandings of this discourse. In this discourse,discussions mostly revolve around the relationship between tradition and modernity. The response of the Iranian intellectual community to this question can be probed for in the discourses of modernism, traditionalism and religious restoration, each of which includes a wide spectrum of ideas. The religious reformation discourse includes a broad spectrum of theoretical approaches and foundations. The religious restoration of Seyyed Jamal is different from that of Motahhari or Shariati in some respects. The present article seeks to examine the differences between the modernist discourse and Motahhari’s moderationist discourse. The main presumption of this article is that the ontology and anthropologyof different discourses bring about different semantic understandings of the concept and model of development. Also it is presumed that different discourses compete with each other for the signification of the central signifier of development, and important elements such as knowledge, freedom and social justice.

For the material and spiritual progress of any society to be fulfilled a detailed, full-scale model is required, which can turn the society into an ideal society. Since the Iranian society is closely connected with religious and Islamic teachings, Islamic principles can be utilized in designing a proper model for progress in order to foster material and spiritual progress; this is because Islam is the most perfect religion which pays attention to all aspects of human life, and provides human with a comprehensive program to help him achieve ultimate perfection.By laying out criteria and principles for the progress of society and providing practical examples in its religious teachings, Islam has played an undeniable role in developing an appropriate model. The present article aims to develop an appropriate model for the material and spiritual progress of Iran using religious teachings and the three essential elements of science, affection and freedom. The methodology of the research is descriptive-analytical. Our study reveals the pivotal role of science, affection and freedom in the progress of society.