نشریه مطالعات قرآنی نامه جامعه
پیاپی 138 (تابستان 1400)

Prophets aimed to create a civilization for human beings in the sense of a way of life in urban society. To build themselves and the society, they used the structures of civilization based on a connection to the transcendental world. The pillars of the system of Divine civilization are formed on the basis of beliefs, ethics, economics, politics, law and regulations, and the Divine prophets sought to reform these pillars and, in this regard, had great scientific and cultural achievements. The question of this research deals with identifying the role of prophets in the creation of civilizations. The importance of this issue lies in identifying the foundations of the Divine government established by the prophets and its necessity is to recognize the needs of society and reform them based on the actions of previous prophets. According to the approach of civilization of the Islamic Revolution and the Statement of the Second Step for the world, following the methods of the prophets as paragons in this regard is a strategic solution in various fields. The results of the present study reveal that the governmental achievements of the prophets in worldly arenas, have led to the progress of society and in terms of the hereafter, have guaranteed human’s prosperity. This research is conducted using library resources and the descriptive-analytical method.

The entry of the Islamic Revolution into the second stage of self-construction, socialization and civilization, which is the focal point of the Statement of the Second Step of the Islamic Revolution, is possible in the light of deep knowledge of and belief in religious doctrines. One of the contemporary man’s most important concerns with regard to the comprehension of religious teachings is the “relationship between religion and freedom”, which has long been considered by intellectuals, and the verse, “Lā ikrāh fī al-dīn”, has been appealed to in order to prove freedom ( Sūrah Al-Baqarah, Verse 256). Using the descriptive-analytical method, the present article has examined this issue with a focus on the interpretation of this verse in Fakhr Razi’s Mafātīh al-Ghayb and Allameh Tabatabaei’s Al-Mīzān. Based on the findings of this research, Fakhr Razi, according to this verse, believes that all human actions, including his beliefs, are among optional affairs and entail no obligation. The holy verse, therefore, expresses developmental freedom in all walks of life. Thus, human’s developmental freedom is not in conflict with the set of legislative precepts of religion. According to Allameh Tabatabaei, this verse refers to freedom of belief, but after accepting any religion, one must fulfill the practical obligation to its set of rules and be bound by them.

The creation of an Islamic world and an international Islamic civilization, as the fifth stage of the process of realizing Islamic goals in the statements of the Supreme Leader of the Revolution, Ayatollah Khamenei, and the Statement of the Second Step of the Revolution, promises the great ideal of the revolution, i.e., the “creation of a new Islamic civilization and preparation for Appearance. Hope for the future has a special significance in different religions. In order to outline the viewpoint of Ayatollah Khamenei as a religious intellectual in individual, social and international areas, the present article seeks to carry out a Qur’anic-narrative analysis of the international civilizing steps of the Age of Appearance from his perspective by using the descriptive-analytical method and citing library sources. The civilizer of the age of advent should pay attention to them. The research findings indicate that the most important of these steps have two dimensions: “perceptional conduct” and “practical conduct”. Belief in God and belief in Divine promises in the perceptional dimension, and powerfulness, devotion and Tabarrā ( enmity with the enemies of Allah) in the practical dimension, are considered to be the most significant international steps in this field from the view of the Supreme Leader of the Revolution, both of which have Qur’anic and narrative confirmations.

Given people’s great susceptibility to the rulers’ influences, one of the most important factors in shaping a non-religious lifestyle is the virtual rule of global arrogance through the misuse of the media. Meanwhile, lifestyle is the main part of modern Islamic civilization, as the great ideal of the Islamic Revolution, which seems to be very essential to address. In the present study, data was collected by library research and processed by the descriptive-analytical method. In this article, by addressing the story of Pharaoh in the Qur’an and focusing on the statements of the Supreme Leader with the aim of recognizing the enemy and his ways of hostility and preventing the formation of a non-religious lifestyle in order to fulfill the Statement of the Second Step of the Revolution, it was found that in addition to the significant role of the arrogant, the background role of nations is also effective in the formation of the non-religious lifestyle. Enemies dominate nations with pharaonic methods and tools, and it is necessary to seek some ways to cure and counter it in strengthening foundations and beliefs, managing cyberspace, localizing virtual governance, avoiding despair, and returning to the Qur’an.

The new Islamic civilization depicts the developed structure of an Islamic society that has its own characteristics. In the face of the formation of these characteristics, the promotion of the Western lifestyle is one of the warnings of the Statement of the Second Step of the Revolution. Luxuriousness and aristocracy are among the negative consequences of the Western lifestyle, which are introduced as one of the causes of the decline of an Islamic society in many verses of the Qur’an. The present article, using the descriptiveanalytical method, examines and analyzes the role of aristocracy and luxuriousness in the decline of the Islamic society in the verses of the Qur’an. The research findings show that according to the verses of the Qur’an, aristocracy has irreparable consequences. Among the perceptional effects of aristocracy on the decline of a society are the denial or skepticism of right beliefs, the promotion of false beliefs, the displacement of values, and the promotion of sensualism. The practical effects of this temperament may include consumerism, the spread of corruption, renunciation of Jihad and resistance, the fostering of moral corruption, and the ruin of divine leaders.

According to the Statement of the Second Step of the Revolution, one of the main slogans of the Islamic Revolution, which plays an important role in its maintenance, is the motto of justice, and one of the most significant factors threatening justice and consequently leading to the fall of Islamic society is the prevalence of oppression in society. Verses 45 to 52 of Sūrah Al-Naml are among the key verses in which oppression has been introduced as one of the causes of the downfall of a society. Since today’s world is a world full of oppression at all levels, including individual, social, political and economic ones, raising awareness among human societies for recognizing the consequences of oppression can certainly play an influential role in eradicating it and creating an Islamic society. Following the mentioned verses, the present article intends to examine and analyze the role of oppression in the fall of the Islamic society by the descriptive-analytical method. Through the study and analysis of the interpretations following these verses, it was concluded that oppression has irreparable consequences for the Islamic society. For instance, it causes discord and division, and as a result, religious truths are distorted, divine blessings are lost, social security is destroyed, the oppressors dominate the Islamic society and eventually, these factors lead to the gradual fall of the Islamic society.