نشریه مطالعات سیاسی تمدن نوین اسلامی
پیاپی 2 (پاییز و زمستان 1400)

Civilization and the layout of functionalist ideas in civilizational construction has been one of the great ideals directing the ideologies of the world for years. All schools of thought have developed theories of civilization by claiming to build a civilized society that can meet the needs of human societies. The religion of Islam is one of these schools of thought that has been able to reach its intellectual potential by relying on the source of revelation in order to create a divine human civilization since its emergence. With the aim of regulating the field of human life in both individual and social dimensions within the framework of civilization, this religion has paid special attention to the (Islamic) sciences. Jurisprudence is one of the important sciences in Islamic civilization that has been used in all periods of Islamic history as a fundamental tool in civilization. By presenting theories in both micro (personal) and macro (human, society and world) dimensions, this science is the most important indigenous knowledge of Islam that has the ability to establish a civilization. Imam Khomeini (ra) is one of the Islamic philosophers in the contemporary era who tried to provide a method based on the science of jurisprudence in order to revive the Islamic civilization.The present article attempts to discuss the function of jurisprudence in an Islamic civilization based on the ideological foundations of Imam Khomeini in a descriptive-analytical way. Research findings show: 1. As one of the main foundations of Imam Khomeini's thought, jurisprudence plays a fundamental role in the creation of this civilization; 2. From Imam Khomeini's perspective, the restriction of jurisprudence in individual matters is in direct opposition to the Sharia’s goal of passing rulings; 3. Imam Khomeini considers government in Islam as an objective example of jurisprudence in resolving the crises of society and displays the practical aspect of jurisprudence; 4. According to Imam Khomeini, the purpose of the Sharia in enacting rulings along with order and rule of law in individual behavior is to support the construction of a society in accordance with the law (Sharia) that this society should establish a worthy civilization of divine men.

Although modern Islamic civilization and Western civilization are similar from various aspects, there are clear differences in the teleological approach between the two civilizations that can be seen in the statements of the Supreme Leader of the Revolution. Accordingly, the important issue in this research is ultimately the civilization of Islam and the West from the viewpoint of Ayatollah Khamenei. The present study was conducted by analyzing and explaining the statements of the Supreme Leader. The findings of the research indicate that the foundations of Islamic civilization are based on monotheism and the denial of polytheism, which will eventually lead to human’s servitude (‘ubudiyyah) in the process of civilization based on the ideals of Islam. In contrast, Western civilization is based on a materialist approach and disregard for divine values. Therefore, building a better world has been the ultimate motivation for the creation of a new civilization in the West. According to the Supreme Leader, materialism itself was the cause and a growing factor in Western civilization. This kind of civilization is being promoted in the world, but its lack of belief in divine and human values ​​will cause its downfall in the near future. From his perspective, the greatest difference between these two civilizational insights is in the teleological approach. In the new Islamic civilization, the theistic approach will cause the servitude of Allah the Almighty which is the goal of creation, to be spread in the society, but in the western civilization, this important issue, which is a natural and basic human need, has not been considered.

Throughout history, scientific institutes have been the most important drivers of civilization, but with the pervasiveness of social media, some universities have become more organized and limited to practical and business topics and provide special services; it is possible for universities to lag behind or be removed from the cycle of civilization. Functionalism, on the other hand, is a factor in the survival of present and future institutions. An examination of most sources shows that universities have two common functions of education and production of knowledge for the modernization of Islamic civilization. In this research, twenty-seven civilizational functions of universities from thirty expert samples of the statistical community, in accordance with the four layers of layered analysis of causes and by the government breakdown, society and modern Islamic civilization, and in the same format for universities are explained, and are arranged. The functions of the four layers and the three stages are interdependent and overlap, but the functions of the Islamic government stage are priority and of greater importance.Universities must redefine and re-engineer their functions in this context of the Islamic Revolution. Functions should not be treated as ceremonies or slogans, but each function should be systematically institutionalized in all upstream documents, structures and processes of universities.

This article seeks to clarify the studies of civilization in Iran after the Islamic Revolution in 1979. Although there have been civilizational studies before the Islamic Revolution, with the advent of the Revolution, fundamental changes have taken place in the content and aim of such studies. In the pre-revolutionary period, the meaning of “civilization” was equal to renaissance and modernization, which had nothing to do with religion and Islam. But after revolution, the issue of “civilization” along with Islamic content was raised for the comprehensive realization of Islam in today's Muslim world and it was used in the literature of the leaders and elites of the revolution as a transitional strategy to get out of the current situation of the Islamic world. What is mentioned in this article refers to the centers and activities of civilization in the Islamic Seminary (Hawzeh) and university after the Islamic Revolution. Although these activities and studies in the post-revolutionary period have not yet been so productive and developed, by way of these studies, important steps have been taken in the field of civilizational theory, and more important steps have been taken in shaping the civilizational approach.

New Islamic civilization construction is one of the most important new discourses in the contemporary era which attracted the mind of Islamic thinkers after Islamic movements, Islamic Awakening movement, and the failure and infamy of western and materialist schools. Regarding the importance of designing new Islamic civilization and the necessity of extracting Humanities from the holy Quran and also considering the position of training-centeredness of the Islamic civilization, and regarding that Allamah Tabataba’ii has presented inventions in training issues, the present research, using content analysis method, has extracted and inferred the specific foundations of “Tafsir al-Mizan” in the field of anthropology and its relationship with forming civilization. Based on Quranic fundamentals of Allamah in “Tafsir al-Mizan”, the human soul is his path towards God and its consistent recognition and evaluation is necessary. Human soul or personality has deep connection or bond with his function and even can be inflicted by duality, a phenomenon whose identification is highly important in civilizational macro-management. Among other anthropological fundamentals of Allamah about human felicity, are its connection to action, being real and primordial and relative and hierarchical identity of felicity whose recognition and true management are the tools of training-cantered civilization-making. Finally, the collective identity and social completion of man is raised whose position in civilization is important and significant.

A while after the flood of Noah, the people of Aad established a great civilization in Ahqaf as the survivors of these people. According to Quranic proofs and historical and literary texts, this civilization enchanted all who saw it. The question is, what process did the civilization of Aad go through in the transcendence of civilization? Findings claim that the people of Aad took steps towards civilization using various tools, the knowledge of geography, using nature and the art of architecture. However, a combination of beliefs and behaviors such as moon worship, idolatry, moral decline and materialism set them on the path to extinction according to the divine tradition of punishing sinful nations, and the fiery hurricane left behind mere ruins of their buildings. This study analyzes the Quranic and historical data and assesses the ‘Civilizational Theory of the Quran’ and the civilization of Aad.

According to the narrated and historical evidence, the government of Prophet Suleiman is one of the greatest, most important and influential powers throughout human history and is always considered by different religions, especially monotheistic religions. There are references to this rule in the Holy Quran. Of course, the characteristics of the Prophet Suleiman’s government is discussed in greater detail than other stories in the Qur'an and it has been named the kingdom of Solomon. The issue the present research looks to discuss is the possibility of proving the government of Suleiman as a monotheistic civilization with the criteria of civilization studies. This article examines and analyzes the kingdom of Suleiman with the aim of discovering and approving  it as a civilization, it deals with the civilizational indicators and rules of this kingdom in which the verses of the Holy Quran and the characteristics of the kingdom of Solomon are analyzed alongside the components and indicators necessary to prove the civilization of a government from a civilizational perspective. Furthermore, important components such as ideology and doctrine, leadership and management, macro component of authority and power in components such as military authority and security, economic, political, scientific and technological authority as well as astounding extraordinary powers, geographical components and territories, social and cultural factors especially in important indicators such as justice and fighting oppression, welfare and development, architecture and urban planning, law and social order have been considered. The result is that kingdom of Solomon is rare and unique in these components and indicators of civilization in his time and even many of them until now. The salient truth in the civilization of Solomon is the formation and prolongation of the existence of such a kingdom based on monotheism, which has paved the way for the creation of a great and unique civilization. It is clear that the formation of a great and strong religion-based and monotheistic civilization is in fact proof of the a priori history of monotheistic civilization, which is effective in acknowledging the possibility of the subsequent formation and re-formation of a religious and monotheistic civilization in the form of a modern Islamic civilization or civilization under the Mahdi.

Every civilization, including Islamic civilization, has elements that one of these components can be called the main pillar, soul, heart, driving engine or the "idea of ​​the guide of civilization." But which component of Islamic civilization has such a position? The method of most articles to answer this question is to refer to the writings of Muslim and non-Muslim civilizations. Such an approach raises the question why not refer to the writings of the creator of Islamic civilization ?! Certainly the creator of a civilization is more aware of that civilization than others. With such a presupposition, referring to the book Makatib al-Rasool, the letters of the Prophet of Islam, as the founder of Islamic civilization, were taken as the basis and the main components of Islamic civilization were extracted according to the frequency in the text of Makatib al-Rasool. The components were evaluated, of which four components were the most important: Muhammad Rasoolullah 6, Islamic rituals, Islamic law, Islamic economics. Then we presented these four components on the characteristics of the guiding idea, which finally "Muhammad Rasoolullah 6" had all the characteristics of the guiding idea of ​​Islamic civilization. Considering that the guiding idea is the factor of creation, dynamism and cohesion of Islamic civilization, we can focus on this component in modern Islamic civilization.

From the beginning of the cultural and political life of the West, Western studies has been constantly evolving in relation to human collections, special geographical positions, prominent historical periods, and with specific periods of politics and rule. The purpose of this article is to recognize the orientation of contemporary westernists in Iran. There are different patterns of Western knowledge about knowing the West; One of these models is the conceptual and contentual explanation and analysis of the intellectual, cultural and political systems and isms that govern the Western world. Another model is to maintain a historical orientation and achieve a historical account of Western developments. In the third model, the current developments in the West are classified according to specific topics, issues and criteria in various sections, and each section examines a specific area from the moral, religious, political, economic and similar areas. The importance of this research is that by explicitly and comprehensively examining the approaches and patterns of Western studies in the context of discourse, the obvious and hidden angles of the West in thought and modernity are identified. The research method in this article is descriptive and the data collection tool is library data. Findings show that contemporary westernists have researched this issue with three approaches: imitative approach; Interactive approach and confrontational approach.

Education is one of the imperative pillars of culture and civilization, and educational institutions have a complex and decisive role in civilization. The purpose of this study is to obtain the principles, components and indicators of the school of Islamic civilization. This research is qualitative, and its method is derived from Glyzer's data theory and emerging design. Participants in the study included twelve faculty members in the field of educational sciences and nine faculty members in the field of Islamic civilization who were selected by purposive sampling. The Depot and Gillette content analytical method is used to analyze the data. About the components of the school of Islamic civilization, the leader recommends five main categories of the curriculum: Organizational atmosphere of the school, cultural factors and human resources on five bases (theology, ontology, epistemology, anthropology and axiology) and eleven components of God-centeredness, justice, universality, consequentialism, human dignity, science, reason, freedom of thought, morality, tolerance and struggle were achieved. In the field of policies and actions, seventy-three open source and nineteen categories were identified. Finally, a model has been designed and developed in order to realize the school of Islamic civilization.

The category of civilization is the highest stage of human society, which shows the culmination of human efforts to achieve a better life and all-round progress. Civilizations have two aspects: the underlying aspect that is the field of thought, worldview and thought that governs civilization; The superstructure aspect, which includes the hardware field such as industry, economics, politics, art and architecture, and the software field, which includes lifestyle and human relations. Also, since the superstructure aspect is a function of the infrastructure aspect, civilizations can be divided into two types based on the infrastructure aspect, ie worldview: monotheistic civilization and atheistic civilization. Of course, Western thinkers are trying to show the concept of monotheistic civilization under the pretext of the inefficiency of religion and spirituality, something imaginary and far from reality. To cite their claim, they cite the period of the Church's rule over Europe. Contrary to the view of the "new Islamic civilization", it seeks to challenge the Western view by portraying the true religion based on monotheism. The superiority of monotheistic civilization is in extending monotheism in all areas of human life. Monotheism in a monotheistic civilization is not the only thought and heart belief of a person that remains in the stage of thought and abstraction, but monotheistic belief is responsible and determines the task of social relations and lifestyle, government, economy, politics, art and architecture, and even science. Does. The view of man in a monotheistic civilization is based on the pure nature of monotheism, not on the limited criteria of race, language and climate. But despite this broad view of man, the position of the monotheistic civilization is a comprehensive struggle against the tyrants and the leaders of the arrogant front who have captured the minds of human beings.

From the Qur'anic point of view, the ultimate goal of life is to draw closer to God and since getting closer to God is the attainment of all perfections, beauties, pleasures, and eternal bliss, there is no higher goal than that. Therefore, we must choose a conduct and lifestyle that helps us to achieve this important goal, and when this goal is achieved and a person's lifestyle is based on this goal, then life will have the quality of a purified life - Hayat e Tayyibah - and it becomes stable and immortal. Hayat e Tayyibah is one of the key concepts of the Holy Quran in explaining the Islamic lifestyle, which is achieved with the help of faith and righteous deeds: A lifestyle in light of which not only there is a change in the way man views the world but also there is a change in the way he interacts with God and other creatures. This study aims to examine the Islamic lifestyle by defining the nature of Hayat e Tayyebah, the time span of its realization and the components of achieving it in order to attain an Islamic lifestyle from the perspective of the verse no. 97 of Surah Nahl (Bee). The findings of this article indicate that the Holy Quran meets all human needs in all areas of his life, and by stating the characteristics of the Islamic lifestyle, the necessity of deriving the lifestyle from the Qur'an becomes more apparent.