تمدن

Achieving the goal of new Islamic civilization requires a kind of theoretical synergy and also relying on the findings of existing research works. These works, despite their breadth, are faced with the harm of parallel work and sometimes confusion in the findings. With the aim of solving this problem and answering the question that "based on how new Islamic civilization is represented in written works after the Islamic revolution, what are the strategies to achieve it and what are the central core of these strategies?", seeking to extract an explanatory model among available findings.In this way, we chose the Meta-Synthesis method and in the form of its steps, from 514 strategies extracted from 296 research works, into 52 categories and four meta-categories: "progress-oriented monotheistic software production", "enhancement of religious, native and revolutionary culture and its application at the level of governance and society", "reform of political structures and behaviors in the framework of regional religious democratic governments and aimed at Ummah-building" and "development of science and justice-oriented material life, aimed at promoting Spiritual", we achieved. By putting these four points together, the focal core of the theoretical model can be considered as "a theoretical and practical movement aimed at improving the material and spiritual life with the aim of realizing a virtuous life in the Islamic Ummah".

The concept of the «New Islamic Civilization» ,as the greatest aspiration of the Islamic Revolution of Iran, has deep historical roots and a geographical scope that spans the entire world. Understanding the essence of this concept requires an awareness of the contexts and starting points from which it originated. The exploration of these backgrounds, which is a blend of both intellectual and historical foundations, forms the central issue of this study. This research, conducted independently and not alongside other topics, addresses this issue and seeks to answer the question: «On what intellectual and historical foundations and contexts was Imam Khomeini’s theory of Islamic civilization revival developed?» Using the method of historical comparative analysis (CHA), the study examines the evolutionary movement of history within a timeline that begins with the creation of mankind. Based on the findings, the study reveals that the elevating movement of the prophets, through six key elements, established the prophetic civilization as the foundation for the Islamic civilization. The comprehensive movement of the Ahl al-Bayt (the family of the Prophet) played a crucial role in consolidating and deepening the roots of this prophetic civilization. The golden age of Islamic civilization is presented in three forms: the creation of lived experiences, the creation of hope and belief, and the creation of accumulated resources of civilization. Islamic awakening at both the regional and Iranian levels, and finally, the victory of the Islamic Revolution with its civilizational essence in both its emergence and survival, have formed the intellectual and historical contexts for the revival of Islamic civilization.

Ethics is one of the most important categories that humanity has always needed in its life. The issue of this research is based on the relationship between ethics and civilization. To explain the relationship between these two variables, the ethical discourse of Imam Ali (AS) is used as a criterion and the question is raised that how ethics leads to the achievement of civilization based on the ethical discourse of Imam Ali (AS). It seems that, based on the ethical discourse of Imam Ali (AS), ethics provides the possibility of achieving civilization by ensuring the dignity of humans, and there is a mutually reinforcing relationship between ethics and civilization; that is, by achieving a level of civilization, society will achieve a higher level of ethics and will affect other areas such as human rights. Human dignity is not only a fundamental right in itself, but also constitutes the real foundation of fundamental rights. The achievement of the present research is that the basis and axis of Islamic ethics is the dignity of the self; because without paying attention to human dignity, any type of ethics and education loses its color. The moral discourse of Imam Ali (AS) supports the preservation of human dignity, and its indicators include justice in all dimensions, including political, economic, and social, equality in humanity, avoidance of oppression, responsibility, and acceptance of criticism.

 "Tanbiyyah al-Uma wa Tanziyyah al-Mulleh" is a work written by Ayatollah Mohammad Hassan Naini Gharavi during the constitutional revolution. The main purpose of the book is to negate tyranny and present evidence of the correctness of the Shia-based constitutional government. From the many contents of the book, despite the scattered reference to civilization and modernity, the place and relationship of the two in criticizing and negating tyranny and affirming and emphasizing constitutionalism is not clear, hence, defining the two concepts of civilization and modernity and assessing their priority It is a problem that the present article seeks to decipher. In addition, Naini's explanations about civilization and modernity reveal new angles of his thinking. By reviewing the book, Ayatollah Naini's view on the reference to civilization or modernity has been analyzed. and examines the effect of these two in proving the legitimacy of the constitution. This reference to civilization or modernity stands out as a strong argument in proving the legitimacy of the constitutional government. The important finding of this study shows that there is a strong connection between civilization and modernity with knowledge. Also, any kind of failure and political-social failure returns to inaction and ignorance.

The Islamic civilization has experienced various ups and downs throughout history. The Islamic Revolution marks a turning point in the revival and reformation of Islamic civilization, which has been one of the fundamental ideals of the revolution. In recent years, the Supreme Leader has referred to it as the "New Islamic Civilization" and has outlined its formation in five stages: the Islamic Revolution, Islamic System, Islamic Government, Islamic Society, and the New Islamic Civilization.The aim of this research is to examine the relationship between the culture and thinking of the Basij (volunteer force) and the software dimension of the New Islamic Civilization. The study is applied-developmental in nature, and its methodology is descriptive-analytical with a mixed approach. Data collection was done through fieldwork and library research, using tools such as note-taking, interviews, and questionnaires. The research sample consisted of 53 experts from these fields, selected purposively, and 17 individuals were interviewed. Qualitative data were analyzed using MAXQDA software, while structural equation modeling for quantitative data was conducted using Smart PLS software.The time frame of the study ranged from 2019 to 2023 for data collection, and the research results are intended to be applied until the sustainability of the research findings. The geographical scope of the research is the Islamic Republic of Iran, and the thematic focus is on the culture and thinking of the Basij and the New Islamic Civilization.The results of the study show that the culture and thinking of the Basij have a significant relationship with the software dimension, with a t-value of 9.267, a path coefficient of 0.571, and a significance level of 0.000. Therefore, with 95% confidence, it can be stated that the culture and thinking of the Basij have a significant positive indirect impact on the software dimension

In the Modernization process, Muslim societies face many problems that sometimes appear in political form, sometimes in economic form, sometimes in social form. The huge volume of these problems has not only delayed the development process, but even stopped it and caused cycles of corruption and crisis of legitimacy. A group of Muslim thinkers believe that most of these problems have cultural-civilizational roots, i.e., the passage of time will not change the nature of these problems. We are still dealing with the intellectual problems that the Muslims faced a few centuries ago. As a result, Muslim thinkers prioritize the theories that use the internal possibilities of culture to solve these problems. This article, using library sources and employing descriptive-analytical method, is an attempt to find answer to the following question: How Muslim thinkers use "tradition" for development. According to these thinkers, the tradition still provides us with the most important facilitating ideas; the ideas that are compatible with the characteristics of the Muslim communities and are away from the simplifying West-oriented or East-oriented theories.

There is a lot of talk about why states and civilizations arise and how they arise in the political opinions of Muslim thinkers, because on the one hand, the central sign of political thought is the analysis of the existing situation and the explanation of the desired situation, on the other hand, the critical situation of many of the period The historical events of the past of the Muslims intensified the desire for an ideal state. Therefore, talking about the decline and survival of the state and civilization is not a new thing, but the question of why the decline and survival of a civilization by applying Spriggan's method of analysis is a new issue because in this Method 1. An image of the crisis, issue and problem that the Islamic state and civilization often faced is presented. 2. The causes and reasons of this crisis and problem are examined in the opinions of Muslim thinkers. 3. The desirable state or the ideal civilization society is mentioned in the eyes of Muslim thinkers. 4. Finally, the ways of obtaining and achieving that civilized society are examined. The findings of the research emphasize that: depressed nervousness is one of the issues of civilization. The lack of justice intertwined with peace is one of the causes of the civilizational crisis. Al-Farabi's utopia and Ibn Sina's righteous Medina are examples of a desirable civilized society. The way to achieve such a society.. leadership and the creation of a new social order.

The final goal drawn by the leaders of the Islamic Revolution of Iran is the realization of the new Islamic civilization. There are many obstacles to the realization of such a strategic goal. For this reason, research in this field is necessary. At present, intolerance of other people's opinions and opinions in various political, cultural, ideological, economic, etc. dimensions is a dominant phenomenon in the Islamic society. The main question, taking into account the principle of limitation in the research topic, is what role does the lack of patience and tolerance in ideological and knowledge dimensions play in the realization of the new Islamic civilization? To answer this question, the verses of the Holy Qur'an, narrations and historical data have been studied. The proposed hypothesis is that: patience and tolerance in the dimensions of belief and knowledge is one of the requirements for the emergence, dynamism and reliability of modern Islamic civilization. To prove the mentioned hypothesis, a descriptive method is used. An analysis has been used. The available documents indicate that there is a direct and necessary relationship between modern Islamic civilization and patience and tolerance. In the sense that the increase and continuation of patience and tolerance in Islamic society causes the emergence, reliability and dynamism of modern Islamic civilization and intolerance. It will cause stagnation and backwardness of the society in various dimensions, including ideological and knowledge.

The pursuit of an effective social rationality is a significant preoccupation for Muslim intellectuals, especially in the wake of the modern era. The central inquiry revolves around the means to attain rationality while navigating the abstract and unidimensional perspectives on reason and rationalism held by Muslim philosophers and theologians, which finds expression in practical wisdom. This pursuit embodies a rationality that not only maintains religious authenticity but also establishes connections with instrumental reason and empirical science. Such a rationality aims to bolster the material and spiritual prowess of the Islamic world, compensating for past inactivity and failures in competing with the modern Western civilization. There are already general studies of this topic, but has clearly presented a theory of an efficient social rationality. This study explores novel interpretations of religious texts and leverages religious sensibilities to apply instrumental and calculative rationality, along with common-sense scientific approaches, to individual and societal contexts. By doing so, it presents a fresh understanding of rationality within a distinct theoretical framework, offering a unique perspective on this significant subject matter. The research methodology employed in this study is argumentative-deductive, and the method of ijtihad is utilized to analyze religious texts. The theoretical framework primarily draws inspiration from Mulla Sadra's perspective on existence and the nature of human beings, while also expanding beyond the confines of the Sadraean approach in practical terms. One implication of this research is its significant contribution to the development of Islamic human sciences and, by extension, facilitating theoretical discussions on the revival of Islamic civilization. Moreover, in the short term, it can assist in addressing governance issues through the lens of Islamic rationality.

The issue of identity is one of the fundamental issues of human beings in different personal and social dimensions, and throughout history, different societies have faced many challenges to preserve and update their desired identity. Iranian society, like other societies, has gone through this process and faced many challenges.In the contemporary period, identity in Iranian society becomes a big and continuous issue that creates a duality. On one side is Iranian Islamic identity and on the other side there is a dynamic and influential whole called modernity. This identity challenge has produced continuous confrontations and contradictions in the Iranian society, in which different elites on both sides of the spectrum produce their desired narrative of their desired identity.The most specific identity alignment at the elite level is between the two spectrums of religious innovators as believers in Iranian-Islamic identity and the spectrum of intellectuals as genuine representatives of modernity, and each one presents its own desirable narratives. Ayatollah Khamenei is one of the people who, by being in the spectrum of religious thought both in practice and in opinion, confronts the spectrum of intellectuals as believers in the discourse of Westernism and Westernization.The results of this research show that Ayatollah Seyyed Ali Khamenei, as one of the original representatives of the spectrum of religious innovation, in the face of the representatives of the discourse of modernity, i.e. intellectuals in different spectrums, both in opinion and in practice, seeks the dynamism and continuity of the whole identity. It is Iranian-Islamic in all dimensions, in such a way that with a maximum view, it places the greatest emphasis on the achievement of modern Islamic civilization against today's Western civilization. However, the spectrum opposite to them, which are the Western intellectuals, does not emphasize and insist on preserving the Iranian-Islamic identity, although they sometimes claim it, but in practice they travel the path of diminishing the dimensions of the Iranian-Islamic identity and in the macro view Also, he sees no choice but to follow the path of western modernity and follows it.

The role of culture as a spiritual aspect and civilization as a material aspect are two important topics in the field of identity and national identity of the Islamic Republic of Iran. These two inseparable and reinforcing elements have been of great importance in the history of Iranian civilization. In the Islamic Republic of Iran, due to the explanation and emphasis on civilization based on the discourse of the Islamic Revolution, the issue of civilizational identity has been considered as a main issue in cultural policy. Based on this, the main question of the research is, what effect did cultural institutions have on the institutionalization of modern Islamic civilization in the Islamic Republic of Iran? The main hypothesis is that cultural institutions, knowing the goals and nature of different layers of modern Islamic civilization based on educational, media and cultural and political socialization components, should act in the direction of institutionalization and reproduction of modern Islamic civilization. According to the nature of the discourse of the Islamic Revolution and the viewpoint of the Supreme Leader, as well as the programs formulated in the field of cultural policies, it is possible to achieve the civilizational identity and its development and deepening. The research method is a qualitative method, and the method of collecting information in a library and analyzing the collected data is qualitative analysis.

The central goal of the Islamic revolution is to establish a new Islamic civilization in the current era. Understanding this importance and the huge plan to realize it is one of the necessities of our current society and especially the elites of the field and university. In order to understand this issue accurately, we must reach a precise understanding of the place and role of the Imam in the realization of Islamic civilization by considering the divine verses and in the light of Quranic concepts such as Medina, Ummah, Balad, Rasul and Imam. Among the divine verses, verse 74 of Surah Yunus is "Wallikl' ummah is a messenger, so if their messengers come to a dispute between them, we will not be oppressed." The verse can be used to explain the social theory of Islam in formation Ummah and civilization are realized and that is the theory of Imamat-Ummat. This theory is fundamentally different from the social theory of domination in pre-modern societies and the social theory of the market in modern societies. In this theory, the Imam is the pillar of the Ummah and civilization, and civilization is built around the authority of the Imam and through the love of the Ummah. Civilization and the nation are formed on the basis of the system of wills centered on the central will, which can be observed in the emergence of this system of wills in various fields of the nation; Second, the most important act of the Imam in the Ummah is to establish justice and justice, and this means adhering to the proportions of the establishment of monotheism, which can only be realized through the path of the Imam's wilayat and the guardianship of humans to that guardianship, which is just like the path of the divine guardianship and guardianship of God. Is. Therefore, justice means the fulfillment of the proportions of the flow of guardianship and responsibility to the Imam.

Islamic civilization represents all the political, cultural and economic aspects of the society, which covers the existential dimensions of the individual and the society, and its components are explained on the axis of Islam. Since Shahid Motahari is one of the people whose works can be used for the ideology of the Islamic Revolution, the necessity of this research is justified better and more precisely in his works. And of course, this research only deals with the political characteristics of modern Islamic civilization from the point of view of this high-ranking martyr and theoretician of the Islamic Revolution. Being active in the international arena (jihad and peace with an emphasis on the authenticity of peace, taking responsibility in active diplomacy), maintaining the political independence of Muslims based on the principle of negating the mustache (preventing national self-defeat, school independence, the impact of Muslim independence on the dynamics of Islamic civilization), Safeguarding the legitimate individual and social freedoms and establishing fairness and justice in society is one of the most important characteristics of Islamic civilization from Shahid Motahari's point of view. The method of this research is descriptive-analytical.Safeguarding the legitimate individual and social freedoms and establishing fairness and justice in society is one of the most important characteristics of Islamic civilization from Shahid Motahari's point of view. The method of this research is descriptive-analytical.

Revealing and explaining the requirements and strategies that the Supreme Leader, Ayatollah Khamenei, has proposed in order to achieve a modern Islamic civilization as the most important goal of the Islamic Republic is of particular importance and can help everyone to walk this path. Achieving these requirements and solutions which have been done by emphasizing the statement of the second step of the revolution and with a descriptive and analytical method, shows that in order to achieve this goal, some things, such as using the experience and lessons of the past, hope and optimism for the future, attention to spiritual and moral affairs, and the preservation and continuation of national dignity, independence and freedom, are essential things. Some things, such as using science and knowledge, trying to achieve a resilient economy, using natural and human capacities and improving lifestyle, are strategies and measures that should be considered in order to follow this path.

The victory of the Islamic Revolution of Iran in 1978 was the beginning of the hegemony of a new discourse in the form of religion in the contemporary world, which was able to change the view of Iranian society into two categories of religious government and look to the future. This discourse created a new movement towards the new Islamic civilization, a new horizontal horizon not only in Iran but also in most Islamic countries and in the international arena. Therefore, it has always been necessary that in order to achieve Islamic civilization, a sub-discourse should be formed as an accelerating factor within the discourse of the Islamic Revolution, which seems to be present in the discourse of resistance. Therefore, the main question is what characteristics this discourse should have in order to push the Islamic system towards the new Islamic civilization as quickly as possible. This article intends to introduce the mentioned discourse as one of the necessities of achieving a new Islamic civilization by using the method of Laclau and Moff discourse analysis method and the Supreme Leader's emphasis on the importance of discourse-building on the characteristics of resistance discourse.

The perception of political and spiritual leaders, especially Ayatollah Khamenei's approach to the Persian language issue in his writings and speeches, shows the importance of the present study to pay attention to the function and importance of the Persian language in his view. The research method is descriptive and the tool is a library whose perception in their meetings with different strata, especially writers and poets during the years 1385 to 1395 has been researched on the Persian language. Ayatollah Khamenei's views on this subject are fully collected in this study and how he views the Persian language, its importance, its advantages and disadvantages, how it affects and factors affecting the Persian language and its role Has been analyzed and criticized in the transmission of culture. The results of this analysis showed that the Persian language is important from his point of view in terms of transmitting cultural elements, intergenerational relations, preserving historical memory, and achieving the goal of building Iranian Islamic civilization; In such a way that during all the years and in many meetings with different strata of people and audiences from all walks of life, the value, importance of the Persian language has been pointed out.

Theoretical evolution in international relations is one of the important topics in the knowledge of international relations. In examining theoretical developments, the central issue is how to create new theories, create scientific debates between theories, and ultimately the emergence of different or conflicting theories. The introduction of the concept of civilization into the knowledge of international relations and the emergence of two readings of civilization have revealed the civilizational analysis of international relations in two different approaches. One approach considers civilization as a fixed and static "state", and the other approach considers civilization as a "process". The common feature of both approaches is that they both acknowledge the context-oriented nature of the theory and accept civilization as a level of analysis and a political category, but their difference lies in providing a different definition of the nature of civilization, the international system and Analytical outputs of civilization application are as a level of analysis. The hypothesis of the current research is that the existence of two conflicting approaches to civilization in international relations has shaped a civilizational debate in international relations and it seems that international relations is on the verge of the emergence of a civilizational theory. In this research, an attempt is made to provide a clear picture of this debate and a meta-analysis of the requirements of international relations theory by referring to the texts and meta-analysis of the generated data using the descriptive-analytical method.

No doubt, talking about new Islamic civilization and presenting any plan or theory about it, first requires a correct and true understanding of the concept of civilization. Civilization is a familiar word and at the same time vague and controversial whose nature is discussed and a lot of viewpoints are presented about it; however, in the present researc   h, we have tries to analyze the concept of civilization semantically and also investigate its Islamic and new attributes using analytical method and a critical approach. In order to achieve this goal, first by referring to the viewpoint of lexicographers and also the ideas and thoughts of civilization theorizers, in addition to criticizing some of these viewpoints, a new and comprehensive theory is presented in accordance with the lexical meaning; and then we have explained that the Islamic and new adjectives used for civilization show its opposition to west civilization and its contrariness to the Islamic civilization.

Malik bin Nabi is a contemporary Muslim thinker from Algeria who, through deep contemplations and thoughts on the current status of Muslim community, has identified and analyzed its most cultural challenge including deep gap in the network of social relations, acquisition of the spirit of accepting exploitation and decline of religious identity under the category of civilization, he regards the mentioned three factors as the causes of the decline of Muslim communities and has proposed his reformative approach for promoting the civilization of the Muslim community in the framework of religious teachings with a cultural approach; by explaining this issue, he tries to attract the attention of Muslim communities to the ways of getting out of this problem. The present paper tries to investigate and explain the process and application of his proposed solution in the framework of a fundamental and pervasive social change which is regarded as true reformation by describing and analyzing the writings of Malik bin Nabi.Malik bin Nabi’s suggestion is directing all actions towards restructuring the intellectual and moral life of the individuals in the community; since this cultural renaissance can play the role of an accelerator in the interaction of the three cultural, social, and economic systems and create an appropriate network of interwoven social relations for establishing a dynamic and prosperous civilization.

Criteria of civilization can be listed and applied in evaluating civilization from two perspectives; the modern western perspective which is inclined towards the secular civilization formed in the West; the divine perspective which is inclined towards the Islamic civilization and its related sources (especially the Holy Quran) in the East. What is mentioned in the present article using inductive method is an instance of the new criteria regarding civilization in today’s secular discourse of the West. After reviewing the customary and worldly criteria of the western civilization, some of the civilizational criteria taken from the Quran (ethical criteria of civilization, doctrinal criteria of civilization, and social criteria of civilization) are taken into consideration to clarify that in addition to the modern criteria which are worthy of consideration and of course can be criticized in human experience, different criteria of civilization can be studied and human civilizations can be analyzed and evaluated using a different approach. Emphasis on such religious and Quranic criteria is essential and highly important in formulating a different process of the Islamic civilization and determining its distinctive nature and boundaries from the western civilization.