نشریه مطالعات سیاسی تمدن نوین اسلامی
پیاپی 4 (پاییز و زمستان 1401)

Modern Islamic civilization is an expression that has been used frequently by Ayatollah Khamenei and has been introduced as the end goal of the Islamic Revolution of Iran. Given the importance of this issue, the purpose of this study is to explain the concept of rationality, its role in the revolution and the novel Islamic civilization from the perspective of Imam Khamenei. The research method is descriptive-analytical and documentary and library methods have been used to collect data. The findings show that from Imam Khamenei's viewpoint, rationality in the sense of Islamic rationality is transcendent and monotheistic, not in the sense of the Western self-founded instrumental rationality. From his perspective, rationality means correct calculation, measured actions based on Islamic and revolutionary teachings and values, justice, spirituality, insight and knowing the enemy, human and moral values based on idealism and realism. This kind of rationality encompasses the Islamic revolution and civilization. According to Imam Khamenei, the Islamic Revolution was the result of a correct rationality based on rational calculations, and accordingly, the Islamic Revolution of Iran was called a ‘rational revolution’. Also, based on his religious and doctrinal principles, he emphasizes rationality and intellectuality as the most important basis of lifestyle in a modern Islamic civilization. According to the results from researching Imam Khamenei's point of view, rationality derived from Islam encompasses the Islamic revolution and civilization, and rationality, along with spirituality and justice, are amongst the pillars of the revolution and the novel Islamic civilization

Using the capacity of one of the applied methods of futurology, the present article evaluates and signifies the importance of the most important shaping factors in a new civilization in four analytical layers after identifying them. Causal Layered Analysis (CLA) is recognized as an effective method to provide multilayer analysis of a phenomenon or issue. In this scientific endeavor, seventeen representatives of civilization were identified using the study of the background of the topics in the field of civilization and the expert panel. The identified reagents were then divided into four levels of realities, systems, discourses and myths using the capabilities of the layer analysis method of causes. A questionnaire was designed based on this and experts were asked to evaluate the importance and position of each representative of civilization in different layers. The most important representatives of civilization in each layer were then identified by analyzing the opinions of the experts. The findings indicate that on the level of realities, two representatives of civilization ‘rituals, behaviors and symbols’ and ‘languages, rituals and customs’ represent civilization at a level of the social system (systems and structures of governance and management – state and society administrative systems); at the level of discourses, there are two references of civilization: ‘a system of ideals and goals and a system of functions’ and ‘a collection of sciences and educations (theoretical logic)’. At the level of myths, the references of civilization (role models) are more important and should be given special attention by the country's management strategies.

In culture and civilization, symbols are considered a layer of culture, a special field of knowledge and research, and some culturologists have even included it in the definition of culture. Islamic urban planning is not possible without adhering to the requirements of this issue. It has also been proven in the Islamic and contemporary history that the enemies have sought and seek to eradicate the symbols of Islamic culture and civilization. The present study seeks to answer the question that, according to Ayatollah Khamenei, what kinds of symbols exist and what effects do they have? According to the present study, this includes moral, historical, organizational, and personality symbols. Accordingly, the cultural effects of symbols include attitude building and strengthening beliefs, orienting and strengthening values ​​as well as identifying and promoting morals. The civilizational effects of the symbols include setting goals for the development of the different aspects of Islamic civilization, strengthening the harmony and cohesion of the Islamic nation and introducing Islamic civilization on the global stage.

Nowadays, an important part of the popular culture of the society are attitudes and behaviors which are called “popular beliefs”. Despite the importance of this issue in the path of establishing the new Islamic civilization and how it should be treated in the software part of the civilization, i.e. the Islamic lifestyle, no research has been done on it. The present article raise the following research question by showing the necessity of deviating from popular beliefs in the mentioned path: what is the accepted and effective strategy for deviating from popular beliefs? The strategy of “replacing the conduct of the Infallibles (A.S.)” is a hypothesis which the present research has tested in different aspects of individual and social life by explaining the existing capacities of popular beliefs, searching these capabilities in the conduct of the Infallibles (A.S.) and showing the alternative instances. Finally, some of the theoretical necessities in implementing the suggested strategy are mentioned.

From perspective of the Guardianship of Islamic Jurist, creating a civilization is not equivalent to conquest, but rather it is the product of the establishment of pure thought, culture and knowledge among different cities and countries. Civilization fundamentally is, first, based on thought and then on science, industry, technology and so on. The aim of this article is to clarify “the intellectual and civilizational essence and meaning of Basij” and also to illuminate the methodological and technological aspect of Basij for the progress of civilization of the Islamic Revolution from the perspective of Imam Khamenei, by using the thematic analysis method. In his view, the conformity of Basijj with creating the modern Islamic civilization is in conformity with both the essence and the technology; That is to say, Basij has the conformity in essence with civilization and it also has a technological conformity for creating modern Islamic civilization. A school of thought and a nation can build the future that have philosophy, thought, and problem-solving technology. So far, Basij has been “the thinking mind and technology” for making the future and the progress of the Islamic Revolution; In other words, firstly, Basijj is the Islamic thought and culture, and secondly, this culture and thought has operational, technological and methodological capabilities, and also in many dimensions, this technology has become operational. In the continuation of the revolution and the beginning of the new century, without the technology and role-making of the Basij, fulfilling the great goals of the revolution is not possible. Imam Khamenei considers the Basij to be the gateway, golden key and an open sesame to solve the problems of the Islamic Revolution at all stages of the Islamic state, the Islamic society and creating the new Islamic civilization.

Revealing and explaining the requirements and strategies that the Supreme Leader, Ayatollah Khamenei, has proposed in order to achieve a modern Islamic civilization as the most important goal of the Islamic Republic is of particular importance and can help everyone to walk this path. Achieving these requirements and solutions which have been done by emphasizing the statement of the second step of the revolution and with a descriptive and analytical method, shows that in order to achieve this goal, some things, such as using the experience and lessons of the past, hope and optimism for the future, attention to spiritual and moral affairs, and the preservation and continuation of national dignity, independence and freedom, are essential things. Some things, such as using science and knowledge, trying to achieve a resilient economy, using natural and human capacities and improving lifestyle, are strategies and measures that should be considered in order to follow this path.

All civilizations are based on components and parameters, some of which are general in terms of title and specific in terms of content. The main question raised in this article is what are the components and parameters of the new Islamic civilization. Since Ayatollah Khamenei is the inventor of the theory of modern Islamic civilization, the researcher attempts to explain the components and parameters of modern Islamic civilization by exploring his statements and speeches. The findings of the research indicate that the new Islamic civilization has these components and parameters: Religious components with the parameter of religion and spirituality; Moral components with the parameter of morality and human dignity; Social components with the parameter of rationality, hope and self-confidence, order and lawfulness, unity and solidarity, endeavor and struggle and justice; Political components with the parameter of government, religious democracy, independence, freedom, security and military authority; Economic components with the parameter of welfare and progress; Scientific components with the parameter of science and technology.

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.

Right and wrong are two opposing fronts, each of them try to defeat the other one and therefore, consolidate, develop, and manifest its own sovereignty over the universe. The Islamic Revolution, as the representative of the Right Front and the continuation of the line of prophets to achieve the ultimate goal of forming Islamic civilization, as it was in past, faces the great challenge of arrogant and powerful enemies who seek obedience of other nations. The Jihad e Kabir or cultural struggle was the Qur'anic instruction of Almighty Allah to the Holy Prophet to confront the infidels of his time who seek obedience of others. And today, the Islamic Revolution, due to the more similarity of its situation to the Prophet in the early years of his divine invitation and during the revelation of the verse of the Jihad e Kabir, urgently needs this prescription to maintain and achieve its predefined goals. Using a descriptive and analytical method, the researcher examines the nature of the Jihad e Kabir by explaining its historical background in the advent of Islam and by using an approach of comparison and adaptation has examined it in the field of the Islamic Revolution and thus has confirmed the unique role of grounding, removing the obstacles and increasing the authority of the Jihad e Kabir in creation of Islamic civilization.

Iran's Islamic Revolution is the forerunner of the new Islamic civilization. This civilization has various foundations, including value foundations. Value bases, identity and soul are the foundation of a civilization. In this article, using the anthropological theoretical framework of Imam Khomeini, the foundations of cognitive value of modern Islamic civilization have been outlined in three areas of beliefs, tendencies and behaviors. Tawheed in the field of beliefs, trust and good faith and hope in God in the field of tendencies and paying attention to the range of reflection of actions at different levels and dimensions in the field of behaviors have been investigated as value bases. These three are the soft and main field of civilization and the tools and structures form the hard and secondary field of civilization. The article is organized using the denotation method presented in the knowledge of logic and principles of jurisprudence. The innovation of the article is the use of a local theoretical framework and having a Qur'anic and narrative approach to the topics.

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).

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.