نشریه مطالعات سیاسی تمدن نوین اسلامی
پیاپی 3 (بهار و تابستان 1401)

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.

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.

Among original sources which assist us in designing the comprehensive map for moving towards new Islamic civilization, what is the position of “the style and conduct of the life of the Infallibles (A.S)”? This is a fundamental question that in spite of significant studies regarding the relationships of conduct and life of man, still can be considered and taken into account. The present paper tries to deal with some of the dimension of this issue and present an appropriate answer through using an analytical approach. Based on the findings of the present research, the harmony between the behavioral features of the Infallibles (A.S) and the components of the new civilization, the importance and effect of role model methodology in realization of the hardware section of civilization and lifestyle and the possibility of using the conduct through the popular Ijtihadi method (a method based on independent reasoning), show the efficient and unique nature of the conduct of the Infallibles (A.S) in setting the ground for the new Islamic civilization.

The objective of the movement of the Islamic Revolution is reaching the new Islamic civilization and the various dimensions of this historical objective and the process of reaching it are nicely demonstrated in the words of the Supreme Leader of the Revolution and by comparing these words with the words of other thinkers in the field of civilization, the title of “the sage of civilization” can rightly be given to this wise leader. Using content analysis, the present article tries to present a comprehensive and deep analysis of the words of the Supreme Leader of the Revolution in the field of engineering the new Islamic civilization. In the view of Ayatollah Khamenei, engineering the Islamic civilization must be pursued in two fields; infrastructure and lifestyle.The software infrastructure of engineering this civilization, including religious softwares (civilizational jurisprudence, applied theology and philosophy, and social ethics), scientific softwares (Humanities, Natural Sciences and Basic Sciences) and objective executive softwares (Islamic-Iranian pattern of development, cultural engineering, and cultural integration) which in harmony with each other must provide the grounds for the realization of lifestyle in individual, family and social settings effectively and objectively. The most important challenge of making civilization in the Islamic Revolution era is intelligent transition from the material civilization (of the West) in today’s world.  Using the positive features of the western civilization and dissolving them in the Islamic civilization is the sum of the two categories of the words of Ayatollah Khamenei regarding the method of interaction with modernity and western civilization which is different from West orientation, West aversion and West selection; although today’s material civilization is a declining civilization and in the historical turn, man needs a new version in his social life, the “new Islamic civilization” is the solution for the contemporary man.

According to the thought of Imam Khamenei, formation of the new Islamic civilization is the ultimate goal of the Islamic Revolution. On the other hand, at the time of the Major Occultation and based on the theory of Wilayat al-Faqih, being an Islamic government and as a result the formation of the new Islamic civilization depends on the sovereignty of Wali al-Faqih and the realization of this important issue is possible in the light of utilizing governmental jurisprudence. However, the question is: What are the roles of Wilayat al-Faqih and governmental jurisprudence in the formation of the new Islamic civilization in the thought of Imam Khamenei?The present article aims at describing the role of governmental jurisprudence and Wilayat al-Faqih in the formation of the new Islamic civilization based on the thought of the Supreme Leader of the Revolution, to do so, this role was analyzed in the thought of Ayatollah Khamenei by using thematic and content analysis method.The findings show that in the intellectual system of Imam Khamenei, as Wilayat al-Faqih and governmental jurisprudence approach were necessary and fundamental in the realization of the first and second stages of the Islamic Revolution (Revolution and Islamic System), they play basic and fundamental roles in the realization of the last stage of the five stages of the Revolution, i.e. the new Islamic civilization.

The West recognizes the Islamic civilization as a civilization; however, it does not want to negotiate with that, rather it uses the “clash” approach. This is an essential issue between the Islamic civilization and Western civilization. The first and most important step of political theoreticians in the West is to render the negotiation between the Islamic civilization and the Western civilization impossible. By referring to the two letters of the Supreme Leader of the Revolution to the western youth, it becomes clear that, by using a discourse based on “duplicity”, the West tries to inspire to the people of the world that the Islamic civilization does not have the capacity of inter-civilizational negotiation; in doing so, the West uses techniques like Islamophobia and labelling Muslims. In contrast, the Islamic civilization, by using the discourse of “awareness”, must seek to provide the possibility of negotiation. Using discursive method, in the present article these two approaches in the two letters of the Supreme Leader of the Revolution are categorized in the form of discourse and the grounds of becoming hegemonic for each of them are investigated. Imam Khamenei seeks a discourse which provides suitable conditions for the negotiation of the Islamic civilization with the people of the Western civilization not its theoreticians and politicians; since these two groups seek the clash of civilizations for some purposes.

Fadaiyan Islam, as a popular-religious movement in the early 1940s, entered the political and social activities of Iran in order to defend Islam and implement Islamic rules and took measures in order to establish an Islamic society and government in Iran. The present article tries to answer the following question: What civilizational necessities for the ideal Islamic government did Fadaiyan Islam consider in their theoretical and practical principles? The authors extracted and analyzed the civilizational necessities regarded by Fadaiyan and related issues to them by using content analysis method of the book Rahnemaye Haghayegh va Parvandehaye Bazjouei Fadaiyan Islam (published in the 4 volume collection of Fadaiyan Islam dar Ayeneh Asnad). The findings show that seeking Islam, unity of Islamic societies, supporting domestic production, creating jobs, seeking justice, fighting the manifestations of corruption and colonialism, propagating religious and national culture, and education are the most important necessities of establishing an Islamic civilization from the viewpoint of Fadaiyan Islam.

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.

Raising the issue of the new Islamic civilization, in fact, indicates the theoretical unity which is manifested among Muslim nations and the oppressed of the world in confronting the monopoly of arrogant nations and the powerful presence of such a civilization in every aspects of the world shows its scientific existence. The components of such a civilization based on the view that a unipolar look is not acceptable in every aspects of the world and by relying on A and non-A thinking does not reject the civilization based on the material world of the West and believes that fuzzy thinking and multivalued law is granted to this world by the Lord of the whole world. The thing that other nations and civilizations are either with us or against us, that other governments and nations are either under our domination or are sentenced to destruction, i.e. A or non-A, has no place in the new Islamic civilization. The first component of this civilization is the element of wisdom; since the basis of the teachings of Islam is on wisdom: “and he who is given wisdom, is certainly given an abundant good.” (Al-Baqarah: 269). The component of man, but not the secular man who is away from God, rather who is the caliph of God and with fuzzy thinking and secondary functions like the issue of freedom, dignity, eternity, justice and security is highly important in this civilization. A new look at the world and the Lord of this world and injecting the element of doubt and hierarchy in fuzzy worldview, from the necessary existence as the pure potential to the first material which there is no potential except the lack of potential is another important component of this civilization. Purposefulness of this world is fundamental in this civilization meaning that this world is not the result of accidental opposition of a lifeless and ignorant material and there is a purpose in the creation of the world especially the masterpiece of creation, man, and without having an appropriate theory about the meaningfulness of the world, man and his appropriate living conditions cannot be considered. Having a comprehensive look towards all affairs of the world and the levels of man’s existence are also considered. Removing one or more dimensions of man and inclining towards unidimensionality and reduction is being unjust to man; that is the methodology of zero and one (all or nothing) of the contemporary West is highly criticized in the fuzzy system. Justice and justice-based peace are other components. Justice is not subordinate to religion and is not adopted from it, rather it is an absolute and independent concept and peace is also the same and the realization of these two in the new Islamic civilization is done simultaneously and if they are separated, there would be no justice and no peace.  Since the foundation of civilizations depend on free humans who consider themselves as partners in all ups and downs of the civilization by beings trained appropriately and fundamentally, democracy is basic in the new Islamic civilization and in addition to the three components of rationality, justice and law, religion is one of its criteria and as a result, man’s freedom and dignity based on intellect and piety gain meaning in the great puzzle of this civilization and the reality of freedom is realized in the framework of religious rationality with two principles of disobedience and rebellion and surrender and scholarly criticism. Lifestyle and its central issue, i.e. family, as the foundation of human civilization is highly important. The everlasting companionship of practice and theory and intellect and narration is also another component of the new Islamic civilization. In the epistemological geometry of the new Islamic civilization, the restrictionist and unidimensional approach is rejected and the comprehensive approach with two features of dynamism and reliability is dominant.

Hajj, as a comprehensive religious rite with unique characteristics, had a high capacity to play a role in Islamic civilization and has it now. Hajj has a special place in the intellectual system of the Supreme Leader. He considers Hajj to be “an example of a superior Islamic society and a new Islamic civilization.” This particular analogy raises the question about the relationship between these two phenomena. In other words, what are the characteristics and components of Hajj that give it such a capacity? Exploring the thought of Ayatollah Khamenei and using a descriptive-analytical method, the article attempts to answer those question. The findings of this study indicate that among the innumerous features of Hajj, the three basic characteristics of comprehensiveness, shaping cohesion and otherness play a very important role in making civilization. The most important common feature of Hajj and modern Islamic civilization is the comprehensiveness and symmetry of the material and spiritual dimensions of the two. The manifestation of spirituality in its highest form, along with the material dimensions and benefits of Hajj, has made it an example of an ideal Islamic society. In addition to this feature and many other features, the cohesiveness of Hajj, which is present in all components of Hajj, and the otherness, which is especially manifested in hating enemies of Islam (Barat), have given Hajj a high capacity of civilization.

Islamic Sciences Academy of Qom is established with a special approach to organizing the relationship between Religious Seminary (Hawzah) and university in fulfilling knowledge-based needs of the Islamic Revolution and has founded a new thought under the title of “the Philosophy of Agency System” as a “the philosophy of becoming” which believes in a kind of “direction” and “epistemological relativity” in understanding, science, and even external world phenomena. Among the claims of the Academy in analyzing “civilizational” relations, is a special kind of conflict between Islam’s civilization and modern West’s civilization which has been criticized a lot. In the present research, after mentioned the criticisms of the doctrine of Occidentalism by the Academy, this theory is presented by themethodological approach of the Academy itself “the method of studying the West” like a “variable whole” and then the “description” and “judgment” of the Academy. Regarding the West and the method of using objective structures, western scientific and technological achievements (declining adaptation) is explained in detail.

As the driving force of the movement, the youth have a fundamental and pivotal role in the realization of the new Islamic civilization. Despite all the debates and discussions that have taken place among the academic theorists, managers and leaders, it is not yet clear how young people are going to be trained and empowered to assume this serious responsibility (of civilization) and how they are going to succeed in fulfilling this responsibility. The aim of this article is to design and present “the model of empowering the youth for creating a new Islamic civilization”, using the statement of the second phase of the revolution. The main question raised here is whether a model for empowering young people can be extracted and designed from the statement of the second phase of the Supreme Leader of the Islamic Revolution in order to realize the new Islamic civilization. The sub-questions of the research are as follows: what are the factors affecting the empowerment of young people from the point of view of the statement of the second phase? What are the underlying variables for empowering young people from the point of view of the statement of the second phase? What are the obstacles and ultimately the consequences and results of empowering young people? This research is conducted based on the methodology of Grounded Theory. The findings are a “model” with a paradigmatic approach that includes dimensions and categories as follows: The empowering factors in four “spiritual and moral”, “epistemological”, “psychological” and “sociological” categories. On the whole, thirty-seven variables, underlying factors including fifteen variables, obstacles and hindering factors of empowerment including eleven variables, consequences and the results of empowerment consisting of sixteen variables and macro objectives of empowerment containing the three main goals.