نشریه مطالعات بنیادین تمدن نوین اسلامی
سال چهارم شماره 1 (پیاپی 7، بهار و تابستان 1400)

The main goal of the Islamic Revolution of Iran is to create a new Islamic civilization. Regarding this main goal, the main question of this paper is how can we provide the conditions for the creation of the new Islamic civilization? Looking at the history of the rise and fall of civilizations, we find that one of the basic drivers of civilizations is science and technology. All civilizations throughout history have emerged with their access to new technologies that have facilitated the provision of human needs and demands. According to historical experience, new and emerging technologies, and technologies that will be acquired in the future, are among the most important factors that influence developments and shape the future. Therefore, in order to achieve a new Islamic civilization, access to new and emerging technologies and efforts to participate in the process of creating technologies in the future is essential. In this article, an attempt is made by descriptive-analytical method to study the impacts of new and emerging technologies on the process of civilization and to explain their role and impacts on the formation of a new Islamic civilization.

In recent centuries, democracy has been one of the most popular political systems in Western countries and also considered by some governments and nations in the Islamic world. After the victory of the Islamic Revolution of Iran and the formation of a democratic government (the Islamic Republic of Iran), the exploration of democratic systems increased significantly and was examined from different approaches and with different concerns. However, the less considered approach has been that of civilization. With a causal-descriptive approach, this research deals with those parts of the Western democratic systems that have played a special role in building the capacity for civilization. Therefore, dealing with democratic governments is not only related to their democracy, but also to the position of democracy in the formation and continuation of Western civilization and the capacity of this system in the formation and consistency of new Islamic civilization. The results show that, due to the principle of autonomy, the Western philosophical anthropology and the type of attitude towards politics and the concept of power, the civilized position of this system in the Western civilization can be proved with an ontological approach. However, due to the contradiction of the fundamental values of the two systems of thought of Islam and the West, integration in the Western civilization, declination in the horizon of the Western civilization and its failure in building human dignity, this system can not build capacity and lay the groundwork for the formation and continuation of new Islamic civilization

From the Supreme Leader of the Revolution’s Perspective, the necessary condition for the correct goal-setting and direction of societies is the existence of an orderly and organized basis and thought. Creating a new Islamic civilization and getting prepared for the rise of the great sun of Welayah [Imam Mahdi], is the great ideal of the Islamic Revolution. The problem is to determine the components of the new Islamic civilization and draw a roadmap for its realization in the form of a specific model. In this research, initially, using in-depth study and analysis of contents of the Supreme Leader of the Revolution’s directions in the field of civilization along with studying the Statement of The Second Phase of the Revolution and investigating other studies in the field, the components for drawing a roadmap for the realization of modern Islamic civilization were determined as follows: being based on Islamic philosophy and religiosity, hope and trust in the divine promise, spiritual and moral growth and self-refinement, having a strong will, striving and revolutionism, having a suitable culture and lifestyle, science and technology, advanced resistive economy, key consequences, national power and dignity as well as international prestige, and modeling of Islamic society. In the next stage, using Interpretive Structural Modeling (ISM) method, the mentioned components were classified in six levels and the roadmap for the realization of a new Islamic civilization was modeled.

Imaging, visualization, socialization and discoursing of future Islamic civilization is one of the main concerns of the supreme leader and the Governmen of the Islamic Republic of Iran. Reviewing global experience shows that the leading countries have made their future vision based on foundations, values, aspirations, capacities and capabilities in a certain horizon. Furthermore, in order to realize these images, along with vast architecting and discourses-building, they provide national plans, roadmaps and a lot of investments. This study seeks to compare national future images of leading countries in order to benchmark them and determine Implications, findings and lessons learned for Iran. Using comparative approach and descriptive- analytical methods the paper identifies and introduces future images of selected countries as well as theit dimensions and characteristics. These countries include the Society 5 or Super Smart Society of Japan, Collaborative Networked Society of the European Union, cyber- physica-social society of China, the Augmented Society of Media Scientists and scholars, the industrial future og Germany (the fourth industrial revolution), China (constructing china 2025 and the super Power of manufacturing in 2049), as well as the United States (advanced and Smart Manufacturing). Finally, the most important findings, lessons learned and Implications for new Islamic civilization are discussed.

Using documentary method for reviewing and analyzing the intellectual elements of the Islamic leaders’ thoughts showed that in Imam Khomeini’s thought, “achieveing Islamic justice”, “utter independence”, “the realization of the religious democracy’s potentials” is worded as the “destination”, and the realization of the government’s devine goals characterize “the untimate goal”. In addition, in Ayatollah Khamenei’s thought, “Islamic society-buiding”, “school independence”, “the unitiy of Islamic big family” and “the instrumentality of civilizing” are the elements of the government’s “destination”, and “the realization of the true face of Islamic civilization and serving God” is regarded as “the ultimate goal”. In the teleological explanation of Iramian people’s movement in the Islamic revolution process, a question was posed as to what is the perfection of the originated Islamic regime. i.e. religious democracy, is charachterized by? In facts, this research’s question is about the goals of such movements, from the iskamic revolution to the institution of a Islamic regieme. Since the most documented reference and basis of guments for understanding the ultimate goal of religious democracy is the Islamic leaders’ school of thought, the answer to the research question was seeked in their thoughts.

Some people in human societies are the physically and mentally disabled who, like other people, have all the rights. Governments have the most important role to play in enforcing their rights. Religious teachings refer to governments’ duties towards the physically and mentally disabled people. The present study thrives to answer the question with a descriptive-analytical method and its main question is “From the viewpoint of the Quran and hadiths, what are the modern Islamic civilization government’s duties in relation to the physically and mentally disabled people? The findings of the study indicated that, according to religious teachings, government agents have at least five types of obligations for disabled people’s sake: 1- Economic duties, 2- Social, 3- Political, 4- Educational, 5- Legal and judicial. In the economic terms, the government’s duty is to support all their material needs. In the social arena, it should provide the ground for their presence in society with such matters as the transfer of social responsibilities. In educational terms, through facilitating educational facilities, their intellectual and epistemological promotion should be considered by the government. In the political arena, the government should exempt disabled people from difficult tasks, such as jihad. In the field of judicial law, the government should act prudently, so that, on the one hand, sisabled people be in a position to assert their rights and on the other hand, they do not ruin others’ rights due to compassion for the disabled. Having these recommendations modeled, this study showed that the Islamic State agents should eliminate or minimize their emotional vulnerability in legislation and executive instructions.

The most important issue in achieving Islamic civilization is the education of the revolutionary faithful youth. The purpose of this study is to investigate the situation and compare the religious identity of high school students in order to assess their religious education. Using content analysis   method, the first stage of the research included extracting the values ​​of the Islamic Revolution derived from the Supreme Leader’s statements. The second stage has been done through correlational survey method, applying a questionnaire taken from Gharibzadeh and Hosseinpour’s research customized based on the values ​​extracted from the Supreme Leader’s statements. The statistical population in this study included the high school students who were studying in the Islamic Republic of Iran during the 2016-2019 educational year. The sample size consisted of 1915 people. The purposive available sampling method was used for sampling at the first stage. Then, in the second stage, the random cluster sampling method was used. The analysis showed that there is a significant difference between students' religious identities in terms of gender; But in other studied terms, i.e. city, field and monthly salary, this difference is not significant. The average of religious identity and its tendencies in the gender terms is higher in male than female students. The results of the post hoc test also showed that the average difference between the two cities of Tehran and Isfahan and the two fields of humanities and technology is greater than the other cases. In terms of income, the highest average difference in religious identity is related to the difference between the two incomes categories of less than 20 million and 40 to 60 million IRR.

The definition of utopia on the basis of Islamic teachings is one of the necessities for the Islamic society to achieve prosperity. The Muslim community faces many social, cultural, economic, and environmental issues, especially in the field of architecture and urbanization, highlighting the need for recognizing the status quo and presenting an Islamic model for the current era. The lack of spirituality and sustainable tranquility, materialism, extreme consumerism, confusion in urban spaces, disruptions in construction, and the increasing trend of environmental degradation are among the most important threats of contemporary Iranian society. The Razavi utopia, based on the teachings of the eighth Shiites’ Imam, gives rise to truthfulness in all aspects of human life, leading human beings to its prosperity. As an analytical, documentary and interdisciplinary research using documentary and content analysis methods, this research aims at providing a comprehensive model for studying cities from the present situation to the desirable, centered on the teachings of Razavi, has been. The results of the study show that the main elements of Razavi's utopia include human dignity, modesty, good temper, co-operation, kindness and affection, reverence to the environment, moderation and working in the natural system, which can be applied to solve the problems of contemporary cities, so that planning and designing of regulations and the existing rules in the educational and executive era they can be identified and corrected. Then, in order to institutionalize them in all social, cultural, economic, environmental and physical aspects, encouraging and advising actions can be taken along with long-term and medium-term plans

Islam, as the most excellent and only source of human happiness, has the ability to achieve an environment with real individual and social values ​​with an Islamic identity. Influenced by religious culture and teachings, the Islamic city has the capability to have a stable and ideal society for the growth of human virtues and achieve ultimate perfection. The purpose of this research is to create an environment in accordance with the principles and values of Islam and with the needs and activities of Muslims to achieve semantic vitality and divine closeness. Therefore, while examining the view of Islam on the subject of the city, Islamic art and architecture, it tries to define and identify different activities along with social and individual areas of human beings in relation to the effective factors on the environmental perception of the Islamic utopia. The findings of this study show that, taking into account the spatial diversity and social, economic, cultural, temporal and spatial conditions of any city with a fixed totality, the spatial qualities of elements and the body of environment are reviewed and applied in the use of resources, principles and value criteria of the Islamic city in order to achieve the ideal city in the apocalyptic government. As a qualitative research and through analyzing and collecting information with the descriptive-analytical method, the present research, from the type of documentary and historical study, examines the characteristics and factors affecting the structure of the Islamic city.

One of the most important grand plans for the revival of Islamic civilization and the exit of the Islamic world from the state of backwardness and decline of civilization has been the project of "ideologizing Islam”. The program initially began with Seyed Jamal's approach to Islam and the Islamic world and was followed by her successors. In this approach, Islam is introduced as the most important instrument for the development of Arab society during the early years of Islam’s emergence, being able to create Islamic civilization in a short period and can be reused to bring the Islamic world to the forefront once again. The most famous preachers of the two famous intellectuals of the Islamic world, i.e.  Dr. Ali Shariati in the Shiite sect and Seyyed Qutb in the Sunni sect, has taken this approach. This is a new approach to religion and a new interpretation of the Qur'an that is completely different from the interpretation of traditional scholars in the Shiite and Sunni seminaries. Regarding the wide influence of this approach among scholars in the Islamic world, this approach made most of the society inclined to religion, especially its civilization dimension. However, despite this pros, such intellectuality brought about such political and Jihandi groups as Muslim Brotherhood, Taliban, Al-Qa’edah, ISIS etc. in Sunni sect, and Mujahedin organization, Forghan, etc. in Shiite sect. In this research, the author has attempted to study the civilizational potentials and their threats to religion, specially the Qur’an through the analysis of the fundamentals of this approach.

The Islamic revolution is a “perfect” but “incomplete” revolution. It is in the midway of its desired socialization. A major part of the loose foundation and the slow pace of movement in this process is related to the lack of the Islamic government. In this regard, our main problem is the lack of attention to the appropriateness of the Islamic revolution’s selected theory with the construction of the desired Islamic government. Therefore, the authors have attempted to answer this question: how the Islamic revolution’s selected theory influences the construction of the desired Islamic government? Thus. the aim of this study is to format the effect of Islamic revolution theory on the construction of Islamic government in Grand Ayatollah Khamenei’s political thought. Findings indicate that based on his thoughts, unfamiliarity of the Islamic revolution and the revolution’s architects’ unheard narrations have resulted in “delay and deficiency in the constitution of the desired Islamic government”. The methodology of this research is qualitative analysis of texts and the required information has been gathered through documentary studies. The research findings suggest that in order to accelerate the realization of the Islamic government, we need to achieve the philosophy of the Islamic movement in order to rationally explain the process of transforming a movement to an institution.

Civilization has a normative meaning and one of its elements is the norm, the dense existence of goodness, fame, and goodness in the process of civilization. The central question of this article is what "good" can appear at the level of a civilization and play a role in the formation of civilization, and what mechanism underlies the birth of "civilized good" and how the micro-good becomes the social good. In this article, not all the dimensions of "good" civilization are discussed, but only a civilized reading of the "good" element has been focused in order to use the verse "Sunboleh" in the Qur'an to determine the process of goodness on the scale of a society or civilization. Also, from a theological point of view it emphasizes the doctrine that the element of being "in the name of God" or "on the way of God", although at first glance it seems a theological and behavioral matter, but in the social and civilized sense it can have great functions of civilization, which can make a small good effective at the level of a civilization. The purpose of this theological-social and theological-civilization course in the article is to explain the mechanism of generalization of social phenomena on the one hand, and to express the effects of theological elements in social fields on the other. In order to achieve such a goal, this article emphasizes and focuses on a verse from the Qur'anic verses so that a civilized and systematic reading of a verse can show the process of civilization from the perspective of Islamic theology and recommend it in the civilization plans of the Islamic world.