حمزه صفربیگی

Capitalism, as one of the hegemonic components of the modern era, has always been subject to scrutiny and criticism by experts in the humanities. Amidst this, the stance of the Supreme Leader of the Islamic Revolution of Iran towards this system holds particular importance as a key part of the post-revolutionary political discourse. This research utilizes Norman Fairclough's three-dimensional model of critical discourse analysis, examining the official statements and positions of the Supreme Leader, to explore the reasons and methods behind the production and reproduction of a critical discourse concerning capitalism. Research data were extracted and interpreted using qualitative analysis and thematic coding. Findings indicate that the Leader's discourse, relying on specific linguistic elements (such as metaphorical terms like "evil," "domination," and "oppression") and employing Quranic-historical intertextuality, represents capitalism not merely as an economic model but as a symbol of colonialism and injustice in the global sphere. This position is a product of integrating Islamic intellectual foundations with contemporary critiques of Western capitalism, effectively serving as a tool for epistemological and identity resistance within contemporary Iranian political discourse. The study concludes that the reproduction of anti-capitalist discourse has not only led to the creation of institutional mechanisms based on Islamic teachings but has also contributed to the promotion of distributive justice, economic resilience, and the rejection of the hegemony of global capitalist structures—a phenomenon explainable and analyzable through Fairclough's analytical model.

Culture in the discourse of leadership and its role in the realization of the new Islamic civilization is one of the important issues that need a lot of research. Because culture is very important in the view of the Supreme Leader and has a central position. Accordingly, the importance of the place of culture in the thought of his leadership has led him to develop a cultural engineering perspective. From this perspective, cultural engineering is an effort to strengthen the main components of the Islamic and national culture of the country and protect it against the influence and influence of destructive Western culture, in the light of proper arrangement and determining the correct position of all cultural dimensions and characteristics of society. These efforts require the proper design of cultural engineering. This article seeks to answer the question, what is the relationship between the concept of culture and modern Islamic civilization in the discourse of the leadership of the Islamic Revolution of Iran The methodology of the present research, which has a descriptive- analytical nature, has provided and collected the required data and information through the library method and by accessing sources such as books, articles and research reports. In the form of the theory of modern Islamic civilization, it is based on the hypothesis that according to the Supreme Leader, culture has provided the basis for the formation and expansion of modern Islamic civilization in society.The results of the research have shown that there is a close and significant relationship between modern Islamic culture and civilization. In such a way that culture is effective in the realization of modern Islamic civilization and according to the most important components of Islamic civilization, which is God-centered based on human dignity and cultural and spiritual values, this statement is confirmed.