نشریه مطالعات سیاسی تمدن نوین اسلامی
پیاپی 1 (بهار و تابستان 1400)

"Islamic culture" as a large and wide-ranging social reality, nurtures a series of issues within itself that have a theoretical or practical nature. In the meantime, there are some issues that are "fundamental" and "fundamental", and other issues are addressed in some way. In this article, the aim is to address three basic issues in the context of Ayatollah Khamenei's cultural thought: "The possibility and significance of Islamic culture"; "Desirability and legitimacy of Islamic culture" and "Efficiency and capability of Islamic culture". The main question is what answers did Ayatollah Khamenei give to the fundamental issues of Islamic culture? For this purpose, the method of "qualitative content analysis" has been used; In such a way that first, based on logical analysis, three categories of problems have been identified as conceptual categories, and then, through library study, the contents appropriate to each have been collected and narrated based on qualitative analysis. This article shows that in Ayatollah Khamenei's thought, first of all, Islamic culture is a "meaningful" category and Islam has presented an "independent culture"; Second, Islamic culture has "virtue" and "superiority" over other cultures, and the theory of cultural relativity can not be applied to Islamic culture; Third, historical experiences are replete with examples of the "efficiency" and "empowerment" of this culture in the objective realm and in everyday life (result).

It is obvious that moving on the path of forming a civilization and presenting a plan and theory in this regard is based on a close understanding of the components of civilization and elements which construct it. In order to reach this goal, by using an analytic method and a critical approach, while investigating the ideas and thoughts of theoreticians of civilization and in the light of the two-sided civilization of the Prophet and Imam Mahdi, we have tried to, first, make a distinction between elements which construct civilization and the existential elements of civilization, deepen our understanding of civilization and solve some of the ambiguities regarding the elements of the new Islamic civilization and second, to divide the latter to two general categories of software and hardware components and explicitly mention their instances. In this regard and in explaining the software components, we have sketched the geometry of the new civilization in a new pattern which is in line with the Islamic teachings by mentioning the six elements of the existence of social justice, sovereignty of benevolent ethics, mental and psychological peace, social security, public welfare and unity and integrity among Muslims.

The holy Quran is the last and the most comprehensive divine book which is descended for the guidance and happiness of humans; therefore, it reflects all required components of man for reaching happiness in different ways. One of the promises of Islam is forming universal, comprehensive, and complete civilization for real happiness of man in the last period of man’s history, in the present article, the components and criteria of the civilization of the Apocalypse from the viewpoint of the Quran are dealt with. In the present article, with the aim of extracting the features of the civilization of  the Apocalypse from the holy Quran, using an analytical method, first by referring to the narrations on the similarity of monotheistic (Tawhidi) governments, like Prophet Solomon and Prophet David (A.S.) and the civilization of the Apocalypse the features of the civilization of the Apocalypse are explained from the viewpoint of the Quran; therefore, by investigating the narrations of the Apocalypse era, we will discover the similarities between them and governments like Prophet Solomon and Prophet David (A.S). The result is that the aim of the holy Quran in presenting these civilizations and great and wonderful powers is strengthening the possibility of realization of such a civilization at universal and pervasive level which some verses of the Quran promise; therefore, it is tried in the present article to extract these components regarding the mentioned similarities of previous civilizations.

One of the foundations of Islamic civilization was the attention Islam pays to science. Islamic civilization quickly became associated with various sciences, and with its rich teachings, the groundwork was laid for the growth of various sciences among Muslims. Several factors are involved in this scientific thrive that can be used as an approach in recreating the role of science in modern Islamic civilization. Using a descriptive-analytical method, this study examines the factors involved in scientific thrive in Islamic civilization. The findings depict that the following factors provided the necessary ground for introduction of scientific discussions and the development of various sciences among Muslims: the role of Islamic teachings in encouraging the learning of science and its importance, the events of the advent of Islam and disagreements among Muslim in various theological issues, the contiguity of Islam to other religions, the need to interpret and clarify religious teachings, Islamic encouragement to learn new sciences and the unique language of science and religion.

During his prophecy, the holy Prophet of Islam (PBUH) could turn the primitive societ which was full of biases and superstitions to a developed Islamic society by his great efforts and the efforts of his companions and established the intellectual, cultural, social, political and economic foundation of the Islamic civilization based on the teachings of the Holy Quran in his governmental system.Using descriptive and analytic method, the present article seeks to answer this fundamental question that: What are the civilizational criteria of the governmental system of the Prophet of Islam? The findings show that the governmental system of the holy Prophet (PBUH) had seven basic criteria: faith and spirituality, justice, knowledge, brotherhood, ethical and behavioral goodness, authority and dignity, and work and permanent movement and progress.

According to Islamic narrations, the formation of Mahdavi government occurs when disorder dominates the world and the reappearance of Imam Mahdi is fighting against this disorder. The issue of the present research is not proving or rejecting the issue of Mahdaviyyat or evaluating the truth of narrations, rather it seeks to find an ideal civilizational order from the viewpoint of Muslims in Mahdavi civilization. Therefore, the present research seeks to evaluate the dimensions of civilizational order of the time of reappearance in Islamic narrations. To do so, using phenomenological method and words which convey the concept of order, the ethical and legal order in Mahdavi civilization is investigated.The findings indicate that at the beginning of Mahdavi government, there will be legal obligation and after the internalization of Islamic rules and ethics, collective consciousness obligation will organize the Mahdavi civilization at the time of reappearance.

The realization of the new Islamic civilization depends on the formation of the Islamic government based on the principles governing it. Among these principles, justice is regarded as the most important one and the Holy Quran considers it as the main purpose of establishing the Islamic government. In order to analyze the position of justice in the Islamic government, its principles and criteria were extracted and evaluated by referring to the Quran and tradition, and by using the pattern of Ijtihadi method. The findings of the study show that the principle of justice in the Islamic government is based on the monotheistic principles by realization of divine sovereignty and refers to managing human affairs with God-seeking nature who is the manifestation of divine caliphate and His trustee on the earth. The Islamic government seeks to establish justice in the society by enjoying three principles of public responsibility guardianship (Takafful), balance and participation (I’alah).

Although, after the victory of the Islamic Revolution, Iran has made good progress in some areas and has achieved some military deterrence, in many other areas it still has a long way to reach the desirable and the advanced ideal society. So the main question of this article is: What is the driving force behind Iran's progress? In other words, where is the starting point of Islamic Iran toward progress? Based on exploratory studies, the hypothesis of the article is that the driving force behind the progress of Iran is its culture and endogenous cultural development. In order to prove the hypothesis and solve the problem, after defining the concepts and proposing the theories through descriptive-analytical method, the drive of progress and developmental factor in Western countries, Japan and Southeast Asia have been studied and searched. The findings indicate that the main factor involved in the development or progress of these communities is the endogenous cultural development created in these countries in some period of their history. Therefore, the way to progress and achievement of creating modern Islamic civilization in Iran, which is emphasized by the Supreme Leader of the Islamic Revolution, Ayatollah Khamenei, especially in the statement of the second phase of the Revolution, is based on the cultural development and progress of Islamic Iran. The study also depicts the existing capacities in the original Islamic culture for the progress of Iran and creating modern Islamic civilization as follows: Rich heritage of the Islamic reform movement, continuous Ijtihad and dynamic Shiism jurisprudence, emphasis on culture of working, lack of conflict between religious values and progress, the progressive principle of the guardianship of Islamic Jurist (Velayat e Faqih), the objective model of government established in the past by the holy Prophet and Imam Ali - peace be upon them - and the ideal model of the Mahdavi government in the future.

The Holy Quran contains guidelines and commands that needs to be implemented in the society in some stages so that in the end, after passing the steps, the objectivity of the Quranic society can be discussed. According to the Supreme Leader, with the formation of the Qur'anic society, in addition to the fact that many of the problems and difficulties in the society are easily solved, one of the circles of Islamic civilization is also formed. Also, for the realization of such a society, there must be a movement of permanent intimacy with the Qur'an. Therefore, in his speeches, the Supreme Leader has always spoken about the necessity for Qur'anic sovereignty in society, and accordingly, he mentions the steps to become intimate with the Qur'an in order to create a Qur'anic society. Through library and documentary research this study has explained the steps of intimacy with the Qur'an in his opinion after extracting the statements of the Supreme Leader through grounded theory and content analysis method. It was concluded that from his point of view, it is necessary for the absolute Qur'anic sovereignty over society to pass four stages: Familiarity with the Holy Qur'an:Reciting the Qur'an; Reflection and Contemplation on the Qur'an; And finally, the implementation of the previous steps that lead to the realization of the civilizationcreator Qur'anic society.

The purpose of this study is to achieve a model for the realization of Islamic civilization culture in the educational system. The nature of the ground of Islamic civilization culture in the educational system requires that in order to achieve and develop it, first its specific processes and mechanisms be known. Therefore, this research has sought to answer the question: "How is the culture of Islamic civilization culture realized for the educational system?". For this purpose, the qualitative research method has been used as a theory based on data. In-depth interviews were conducted with experts in Islamic civilization, culture and communication who had experience and experience in the field of the study process, who were selected by purposive sampling. Strauss and Corbin's content analysis method was used to analyze the data. Analysis of interviews as well as related documents and studies led to the formation of the theory. The model obtained from this study shows that the causal factors that lead to the realization of the culture of Islamic civilization culture for the educational system are the initial assessment, the rule of value and curriculum, and society, organizational climate and organizational goals, tools available to students as factors. Environment is effective on the desirability of creating an Islamic civilization culture that, if the above things are possible, strategies to strengthen religious strength, accompanied by change, media literacy, family empowerment, empowerment of managers and administrative staff, context-based education, motivation, teacher empowerment and It promotes the participation of stakeholders, as a result of which the culture of Islamic civilization is formed.

Advanced organizations are symbols of civilizational growth. Development and progress in every organization require a kind of mental power or in other words a specific method of thinking in order to create and make decisions. How to deepen scientific thinking in organizations is the main objective of the present article. It is assumed that in the era of information and knowledge, only organizations are successful which scientific thinking is deepened, developed and promoted in all their structures, strategies, policies, plans, missions, methods and approaches. The significant questions in this research include: Which levels of the organization should deepening scientific thinking cover? What are the most important grounds for deepening scientific thinking in organizations? The result of the present research is that deepening scientific thinking will be achieved by setting the grounds in basic dimensions of organizational structure, in which culture and permanent learning are the most important components, and providing the structural and semantic grounds of the organization.

With codification of the constitution, the Islamic Republic has passed the stage of making system and is in the stage of the Islamic State. This research attempts to clarify the layers, dimensions, components, and principles of supreme ruling (prime sovereignty) based on monotheistic system and religious democracy. The resulting exemplar could provide a basis for redesigning the Islamic State. This research, first, presents a basic and codified theory based on documentary studies in the field of ruling and sovereignty, especially in Islamic thought, which then has been reviewed, criticized, revised and finalized through additional interviews and at the end in the meeting of experts. In the exemplar of prime sovereignty, the Vali e Faqih (supreme leader who is a Jurist) is the ruler and has three responsibilities: leading the Islamic nation, leading Islamic Republic and demanding the discourse of the Islamic Revolution. The exemplar prime sovereignty has two layers, the leadership (Imam) and the social system (Islamic nation/ Ummah), and the components of each layer are divided into two parts: The components of Islamic Republic and the components of Islamic Revolution (monitoring and evaluation). In the exemplar prime sovereignty there are 33 components for the Islamic Republic, divided into the leadership layer (fifteen components) and the social system layer (eighteen components) and 22 components for the Islamic Revolution, focusing on right, justice and people's satisfaction. Principles of the prime sovereignty are specified into 37 principles: Objective (six principles), Units (five principles), Relationships (seven principles), Resources (six principles), Mode (five principles), Environment (four principles) and Hierarchy and Complexity (four principles).