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مطالعات بنیادین تمدن نوین اسلامی - سال ششم شماره 2 (پیاپی 12، پاییز و زمستان 1402)

نشریه مطالعات بنیادین تمدن نوین اسلامی
سال ششم شماره 2 (پیاپی 12، پاییز و زمستان 1402)

  • تاریخ انتشار: 1402/12/26
  • تعداد عناوین: 12
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  • شریف لک زایی* صفحات 1-24
    پرسش مقاله ی حاضر این است که نحوه مواجهه امام موسی صدر با تمدن غرب چگونه است و این تمدن واجد چه مختصات و ویژگی هایی است که آن را از تمدن اسلامی متمایز می سازد؟ مدعای نوشته حاضر این است که صدر، تمدن غرب را به عنوان دیگری تمدن اسلامی در نظر گرفته و ازاین رو با رویکرد انتقادی به برخی از ویژگی های تمدن غرب مانند مادی و غیراخلاقی و غیردینی بودن تاکید کرده است. چنین رویکردی البته معطوف به بنیان های فکری- فلسفی و دینی- اخلاقی این تمدن است تا ابعاد ظاهری و روبناهای آن. ازاین رو ایشان در بررسی چیستی تمدن غرب، بر مادی بودن این تمدن تاکید کرده و بر همین اساس به غیراخلاقی و سپس رویکرد غیردینی در این تمدن می رسد. نوشته حاضر چنین رویکردی را با روش تحلیل مضمون مورد بررسی قرار داده و به برخی از پیامدهای تمدن غرب اشاراتی خواهد داشت. از نگاه صدر، تمدن غرب یک تمدن رو به اضمحلال است ولی غرب با ابزارهای مختلفی در تلاش است به حیات خود تداوم ببخشد. یکی از این ابزارها تحمیل جنگ ها و منازعات در سرتاسر جهان و به ویژه منطقه خاورمیانه است که بیشترین منابع انرژی در آن نهفته است و غرب بر آن است سلطه بر این منابع انرژی را همچنان در اختیار داشته باشد.
    کلیدواژگان: تمدن، تمدن غرب، مادیت، اخلاق، دین، سید موسی صدر
  • بهزاد قاسمی* صفحات 25-50
    هدف مقاله ی حاضر شناسایی مهم‏ترین مولفه ها و شاخص‏های پیاده روی اربعین و سنجش میزان تاثیر آن بر تمدن سازی اسلامی است. نوع مقاله، بنیادی - کاربردی و با روش پژوهش آمیخته (کیفی - کمی) انجام شده است. برای شناسایی و احصاء مولفه ها و ظرفیت‏ها در بخش کیفی، در مرحله اول پس از بررسی ادبیات تحقیق، مهم‏ترین ظرفیت‏های پیاده روی اربعین شناسایی شدند و با تجزیه وتحلیل داده‏های کیفی، عوامل و متغیرها (مولفه و شاخص‏ها) استخراج شدند. در گام دوم تحقیق، پس از نظرسنجی از خبرگان نسبت به تکمیل، اصلاح و ترمیم برخی شاخص های احصاء شده از مبانی نظری و ادبیات تحقیق پرداخته شد. در پایان (بخش کمی)، به منظور سنجش تاثیر هر یک از ظرفیت‏ها و تاثیر آن بر تمدن سازی اسلامی از پرسشنامه استفاده شد. جامعه آماری به صورت هدفمند 12 نفر انتخاب گردید که روایی پژوهش مبتنی بر محتوا و پایایی یافته‏ها با روش دلفی فازی تایید شدند. یافته‏های تحقیق نشان می‏دهد که چهار بعد وحدت امت اسلامی، مردمی سازی امنیت، الفت فرهنگی - تمدنی و گفتمان انقلابی تمدن ساز با ظهور بازیگران مردمی بیشترین تاثیر را در تمدن سازی داشته و ارتباط مثبت و معناداری بین پیاده روی اربعین و تمدن سازی وجود دارد. نتیجه پژوهش بیانگر آن است که پیاده روی اربعین نه تنها دارای ظرفیت فعال و پویا برای تمدن سازی است؛ بلکه تاثیر متقابلی بین گفتمان انقلاب اسلامی و تمدن سازی دارد. با این وصف؛ توسعه و حمایت از ظرفیت پیاده روی اربعین سبب توسعه گفتمان انقلابی خواهد شد و مهم تر اینکه بر تمدن سازی انقلابی تاثیر مستقیم و معناداری دارد. درنتیجه فرضیه تاثیر ظرفیت پیاده روی اربعین بر تمدن سازی تایید می‏شود.
    کلیدواژگان: انقلاب اسلامی، تاریخ فرهنگ و تمدن، پیاده روی اربعین، تمدن سازی، وحدت مسلمین- جهان اسلام
  • محمد رحیمیان*، عباس کشاورز شکری، اصغر هادوی صفحات 51-78
    ماهیت تمدن غرب مبتنی بر سیطره و سلطه بر هر تمدنی است. ازجمله نگرانی ها و دغدغه های متفکران اسلامی، نوع و نحوه ی مواجهه ی تمدن اسلام در مقابل تمدن غرب بود. در این راستا پس از انقلاب اسلامی، حضرت آیت الله خامنه ای با درک اهمیت و ضرورت چگونگی رویارویی دنیای اسلام با تمدن غرب، بیانات متعددی در خصوص تمدن نوین اسلامی داشتند. در مقاله ی حاضر، نگارندگان مترصد این هستند که با استفاده از روش تحلیل گفتمان جیمز پل جی، بیانات آیت الله خامنه ای در خصوص تمدن نوین اسلامی را مورد بررسی قرار دهند. سوال پژوهش این است که تحلیل گفتمان بیانات آیت الله خامنه ای در مورد تمدن نوین اسلامی بر اساس روش نظریه جیمز پل جی به چه صورت است؟ یافته های پژوهش نشان می دهد با توجه به هفت مولفه ی سازندگی نظریه جیمز پل جی در گفتمان بیانات آیت الله خامنه ای در خصوص تمدن نوین اسلامی مواردی همچون فرهنگ غرب به عنوان یک فرهنگ مهاجم و مضر برای ایجاد تمدن نوین اسلامی، رابطه میان علم و تمدن نوین اسلامی، رابطه میان دانش مسلمین و بهره گیری از ابزار و امکانات جهانی جهت تحقق تمدن نوین اسلامی، کنش امت اسلامی در جهت تحقق تمدن نوین اسلامی، رابطه میان دانشگاه ها و مدیران و روسای آن و ایجاد و تحقق تمدن نوین اسلامی، سیاست بهره گیری از نرم افزار یا سبک زندگی در جهت تحقق تمدن نوین اسلامی و جمهوری اسلامی به عنوان یک نمونه ی موفق از کشورهای اسلامی در جهت تحقق تمدن نوین اسلامی دارای اهمیت و ارزشمند است.
    کلیدواژگان: تمدن نوین اسلامی، حضرت آیت الله خامنه ای، تحلیل گفتمان، جیمز پل جی
  • رحیم امرایی*، فرهاد زیویار صفحات 79-110
    ورود رسمی دین در عرصه ی سیاست، اجتماع و احیای تمدن با پشتوانه ی حضور مردمی، نمودی از حکومت دینی و مردمی را در عرصه ی اجتماعات بشری در پی دارد که بارزترین تبلور عملی چنین فرآیندی، انقلاب اسلامی سال 1357 ایران و تاسیس نظام سیاسی بود. امام خمینی (ره) بنیانگذار انقلاب، با به رای گذاشتن «جمهوری اسلامی»، نیاز و الزام حکومت دین گرای جدید را به «تایید مردم» نشان داد و در مقوله ی «تعیین الگوی حکومتی» نیز آراء مردمی را ملاک قرار داد. پیرامون «حضور مردم در عرصه ی سیاست» جهت نظام سازی و احیای تمدنی، گرایش های دیگری با عنوان دین و حکومت دینی وجود دارد و در جهان غرب پیرامون شیوه ی حضور مردم، الگوی خاص دیگری تبلیغ می شود. هدف این مقاله واکاوی تفاوت های جریان بیداری با جریان غربی و جریان سلفی، پیرامون تاثیر دین و سبک حضور مردم در سیاست است که پیگیری آن با روش توصیفی- تحلیلی، تبیین رویکرد و سیاق خاص هرکدام از جریانات مذکور را در این موضوع می طلبد. یافته های تحقیق در توجه به تناسب و تضاد جریان بیداری اسلامی با دیگر جریان ها، مشخص می شود که می تواند در تبیین صحیح نقاط ضعف تمدن غرب و جریان سلفی و نکات قوت جریان بیداری اسلامی در اهتمام ورزی به «دین» و «مردم گرایی» روشنگر باشد.
    کلیدواژگان: رویکرد غربی، رویکرد سلفی، بیداری اسلامی، تمدن، دین گرایی، مشارکت مردمی
  • زهرا روح اللهی امیری، محسن الویری، مرضیه باباخان* صفحات 111-136
    تمدن سازی یکی از گفتمان های نوظهور است که در جوامع علمی اذهان متفکران را به خود جلب کرده است. با توجه به اهمیت ترسیم تمدن بر پایه روایات اهل بیت علیهم السلام، پژوهش حاضر، با روش تحلیل مضمون به گردآوری مضامین و کشف و استخراج رویکرد تمدنی اهل بیت علیهم السلام در روایات تاریخی از کتاب بحارالانوار پرداخته است. این گزارش های تاریخی در کتاب بحارالانوار در بخش تاریخ انبیاء الهی در چهار جلد جمع آوری شده است. رویکرد تمدنی به مثابه سطح تحلیل در این نوشته به عنوان ساختار نظری تحقیق به کاررفته است که در آن به دنبال کشف انگاره هدایت گر و هویت تمدنی است. نتایج تحقیق نشان می دهد که توحید، محوری ترین و جامع ترین اصل اعتقادی و دینی مطرح شده در متون دینی و گفتار و سیره ی پیامبران الهی است. با تحلیل و تبیین توحید، این حقیقت نمایان می شود که توحید متضمن جهت دهی به انگیزه های شخصی و از طرفی متضمن حیات اجتماعی بشر است. لذا، توحید به عنوان انگاره هدایت گر تمدن خود را نشان می دهد و به جوامع توحیدی یک هویت تمدنی می بخشد.
    کلیدواژگان: توحید، انگاره هدایت گر، رویکرد تمدنی، اهل بیت علیهم السلام، بحارالانوار
  • بهار اخوان*، میثم قهرمان صفحات 137-164
    ظهور و گسترش تمدن نوین اسلامی به عنوان راهبرد کلان انقلاب اسلامی ایران، مستلزم به کارگیری ظرفیت های مادی و معنوی در جهان اسلام است. یکی از مهم ترین ظرفیت ها، سازمان دهی قدرت اقتصادی پویا و مستقل مبتنی بر آموزه های اسلام است که در بیانیه ی گام دوم انقلاب (توصیه سوم) شناسایی و تبیین گردیده است. رهنمودهای اقتصادی امام خامنه ای در توصیه ی سوم این بیانیه، نقشه ی راه روشنی را برای سیاست گذاران و برنامه ریزان در جهت تمدن سازی نوین اسلامی را ترسیم می کند. این پژوهش درصدد است تاثیر صنعت حلال بر تحقق راهبردهای اقتصادی تمدن نوین اسلامی را بر اساس فرمایشات امام خامنه ای در بیانیه ی گام دوم انقلاب بررسی نماید. بر این اساس، پژوهش مذکور با روش توصیفی- تحلیلی مبتنی بر تحلیل مضمون (آترید- استرلینگ) در نظر دارد به این پرسش پاسخ دهد که با توجه به راهبردهای اقتصادی بیانیه ی گام دوم انقلاب، ترویج صنعت حلال چگونه بر ظهور و پیشبرد تمدن نوین اسلامی تاثیر می گذارد؟ یافته های پژوهش حاکی از آن است که راهبردهای اقتصادی مقام معظم رهبری در توصیه سوم این بیانیه در دو سطح ملی و فراملی قابل تبیین می باشد و صنعت حلال نیز با افزایش تولید ملی، اقتصاد مستقل، مقابله با تحریم های ایالات متحده و تبدیل شدن به قدرت اقتصادی منطقه ای می تواند در ایجاد و شکوفایی آرمان تمدن نوین اسلامی تاثیرگذار باشد.
    کلیدواژگان: امام خامنه ای، تمدن نوین اسلامی، صنعت حلال، بیانیه گام دوم انقلاب، راهبرد اقتصادی
  • رامین مددلو*، امیررضا عباس زاده باویلی صفحات 165-186
    مسئله ی هویت ازجمله مسائل پیش روی تحقق تمدن نوین اسلامی است. با تامل در نسبت میان تمدن نوین اسلامی و هویت، پرسش اصلی این پژوهش را به این شکل سامان داد که چه زمانی می توان انتظار دستیابی به هماهنگی آگاهانه هویت را داشت؟ نگارندگان این پژوهش بر روی مفهوم موقعیت تمرکز نموده و تناسب موقعیت را به عنوان فرضیه پژوهش در نظر گرفته و در فرایند یافتن پاسخ به پرسش طرح شده در چارچوب رویکرد برساختی و با استفاده از نظریه گفتگوی هویت، ابتدا هویت را به عنوان یک مفهوم چندوجهی پویای غیرقابل تقسیم که در دل یک اجتماع تمدنی ساخته می شود تعریف نمودند؛ موقعیت را نیز یک بستر زمینه ای تعریف نمودند که تجلی وجوه هویتی در آن ممکن شده و در جهت دهی فرایندهای فهم افراد و مفاهمه میان مردمان دارای اهمیت است و تناسب یا عدم تناسب موقعیت نیز در نسبت با تجلیات وجوه هویتی معنا می یابد. در ادامه با استفاده از نظریه همروی به عنوان روش پژوهش، دست به شرح مثالی پرسش از هویت و نسبت آن با موقعیت زده و مطابق با فرضیه بیان شده به این نتیجه رسیدند که هماهنگی آگاهانه هویت آنگاه امکان پذیر است که تناسب موقعیت رخ داده و نیز امکان توسعه گفتگو و دستیابی به هویت تکمیل شده به دست آید. پذیرش جهان اسلام به عنوان موقعیت می تواند مفهوم امت را در جایگاه هویت تمدنی و ثمره هماهنگی آگاهانه هویت طرح نماید.
    کلیدواژگان: رویکرد برساختی، هویت چندوجهی، گفتگوی هویت، تناسب موقعیت، تمدن نوین اسلامی
  • حامد حبیبی* صفحات 187-220
    مقاله ی حاضر با هدف تبیین نقش تقیه به عنوان عامل بازدارنده از ایجاد بحران هویت تمدنی و دگردیسی فرهنگی و اعتقادی جامعه ‏اسلامی‏، درصدد روش‏شناسی «تقیه جهادی» و بازیابی نقش تقیه در «جهاد تبیین» است. مساله اصلی پژوهش، چگونگی صیانت از دین و هویت تمدنی شیعی در آموزه تقیه است. سوال اصلی نحوه مواجهه با پدیده سکولاریزاسیون و نرمالیزاسیون در مسیر ایجاد تمدن نوین اسلامی است؟ فرضیه اصلی مطالعه مبتنی بر ساختارشکنی در تقسیم‏بندی روشی تقیه به لحاظ کارکردی، ناظر به کنترل کیفیت رفتار تمدنی متقی و اجرای این حکم‏ ثانوی می‏باشد. غایت‏شناسی تقیه از سنخ عبودیت است، لذا اگر در گرداب سکوت و تغییر جغرافیای فلسفی جامعه، بی‏هویتی شکل بگیرد نامطلوب است. تقیه باید متضمن غایت توحیدی باشد تا رهیافتی به تمدن نوین اسلامی‏ مدنظر رهبر معظم انقلاب ‏اسلامی داشته باشد. در این هندسه معرفتی، برائت از سکولاریسم، لیبرالیسم و اندیشه‏های التقاطی مبنای دولت‏پژوهی است و برآیند آن، اسلامی شدن دولت، جامعه و گشودن دروازه‏های تمدن نوین اسلامی‏ به روی جوامع است. بنابراین تقیه می‏تواند کارویژه‏ای فراتر از فقه محض پیدا کند. این مقاله که در نوع خود پیشینه‏ای ندارد، با روش تحقیق مبتنی بر دستگاه مرکب «قیاس- استقراء» و ارائه ادله عقلی- نقلی به روش توصیفی- تحلیلی، مطالعه‏ای بینارشته‏ای انجام داده است. «فلسفه‏عملی تقیه جهادی» به عنوان یکی از راهبردهای حفظ دین و تقابل با دشمن، شامل هرگونه تلاش، کوشش و کنش‏گرایی جامعه و فرد متقی در راستای عبودیت الهی و رسیدن به غایت توحیدی می‏باشد که در واقعیت عینی جامعه کارکرد جهاد برای قدسی نمودن بنیادهای تعاملی جامعه و سازوکار زیست اجتماعی و اقامه تمدن ‏اسلامی‏ داشته باشد
    کلیدواژگان: فلسفه‏ عملی تقیه جهادی، تمدن نوین اسلامی‏، سکولاریسم، دولت پژوهی، مارپیچ سکوت، جغرافیای فلسفی، بحران هویتی
  • مهدی احمدیان، مجید محمدلو* صفحات 221-246
    این مقاله درصدد پاسخ به پرسش در باب ماهیت و چیستی دوره «گذار تمدنی»، اهمیت آن، بیان ویژگی ها و راهکارهای برون رفت از آن است. در این راستا با استفاده از روش مطالعه اسنادی و کتابخانه ای، دوره «گذار تمدنی» در پرتو دو نظریه «ادوار تمدنی» و «مواجهه تمدنی» موردبررسی قرار می گیرد. مطابق نظریه اول گذار مرحله ای از فرآیند قهری صعود یا افول تمدنی است که رخداد آن نشانه ی صعود یا افول تمدن است؛ اما نظریه دوم، تمدن و گذار تمدنی را حاصل واکنش و پاسخ اقلیت خلاق در مواجهه با معضلات به وجودآمده می داند. دو عامل طبیعی و انسانی در رخداد چنین دوره ای نقش اساسی دارند؛ دسته اول عمدتا عوامل جغرافیایی و زیست محیطی هستند اما دسته دوم به نقش انسان و اختیارات او در بالندگی یا افول تمدن اشاره دارد و پدیده های فکری، فرهنگی، اجتماعی، تکنولوژیکی و... را مورد واکاوی قرار می دهد. تجلی دوره گذار را می توان در قالب سه مقوله محوری «علل ظهور و سقوط تمدن ها»، «نقاط عطف تمدنی» و برخورداری از «افق حرکتی تمدنی» تبیین کرد که بیان کننده دوره گذار هستند. مولفه ی اساسی که موجب می شود بررسی دوران گذار در پرتو نقاط عطف تمدنی و علل ظهور و سقوط تمدن ها معنی دار شود برخورداری از «افق حرکتی تمدنی» است. مفهوم دیگر مرتبط با دوره گذار، «مولفه های گذار» و انواع آن است که دلالت بر تمهیدات عمومی، حاکمیتی و نخبگانی در گذار به وضعیت مطلوب تمدنی و اجتماعی دارد.
    کلیدواژگان: تمدن، گذار تمدنی، نظریه ادواری، نظریه مواجهه، عوامل گذار، مولفه های گذار
  • نفیسه اخوان نیلچی*، علی سروش صفحات 247-284
    دیپلماسی عمومی تاثیر و نقش اساسی در دستیابی به منافع ملی کشورها و کسب قدرت و اعتبار بین المللی دارد و امروزه با هزینه ی کم و اثرگذاری پایدار نسبت به سایر منابع سنتی قدرت در سیاست خارجی کشور جایگاه ویژه ای دارد. جمهوری اسلامی ایران نیز در گام دوم انقلاب و در آستانه ی تشکیل دولت اسلامی، نیازمند بازتولید و تقویت مولفه های قدرت نرم خویش برای ارتقاء اعتبار و نفوذ در عرصه ی بین المللی با تکیه بر عناصر انسانی، مذهبی و غنای فرهنگی و تاریخی در محیط راهبردی خویش در قالب دیپلماسی عمومی است. حال سوال اصلی این است که راهبردهای دیپلماسی عمومی جمهوری اسلامی ایران جهت گسترش اندیشه ی تمدنی انقلاب اسلامی در گام دوم انقلاب چه خواهد بود؟ با بهره گیری از روش پویش محیطی و احصاء قوت ها، ضعف ها، تهدیدها و فرصت ها راهبردها شناسایی و اولویت بندی شد و راهبردهای تقویت دیپلماسی فرهنگی احصاء گردید تا در عرصه ی سیاست گذاری، برنامه ریزی و اجرا مثمر ثمر باشد.
    کلیدواژگان: دیپلماسی، دیپلماسی عمومی، دیپلماسی فرهنگی، جمهوری اسلامی ایران، اندیشه ی تمدنی انقلاب اسلامی، مدل SWOT
  • علینقی لزگی، هادی غیاثی فتح آبادی* صفحات 285-314
    انقلاب اسلامی ایران صیرورتی اجتماعی در راستای تحقق تمدن نوین اسلامی است. از همان ابتدای انقلاب تا کنون، دشمنان، موانع متعددی را پیش روی حرکت تمدنی انقلاب اسلامی قرار داده اند. مقاومت در معنای عام آن به عزم و تلاش جهت رفع موانع پیش روی یک حرکت دلالت دارد. راهبرد جمهوری اسلامی ایران در برابر دشمنانش، مقاومت اسلامی است. مقاومتی که در ابعاد مختلف زندگی اجتماعی دلالت های متفاوتی دارد. تمدن، بزرگ ترین واحد تحلیل زندگی اجتماعی بشر است و بعد تمدنی گسترده ترین سطح تحلیل مقاومت جمهوری اسلامی ایران محسوب می شود. بر این اساس، این پژوهش بر آن است که با استفاده از روش توصیفی - تحلیلی، چیستی و تحلیل ابعاد تمدنی مقاومت اسلامی در جمهوری اسلامی ایران را مورد بررسی قرار دهد. بر اساس یافته های پژوهش، مبانی، معنا، انسجام و پویایی از مهم ترین ابعاد تمدنی مقاومت اسلامی در جمهوری اسلامی ایران به حساب می آید. مقاومت به مثابه ی امری الهی، بر اساس اعتماد به تحقق وعده ی الهی و عدم پذیرش نظام سلطه به وجود می آید و استقلال و خودباوری ملت ایران را تقویت می کند. اشاعه معنا در بافت اجتماعی زندگی مردم ایران از طریق ارتباطات معنایی با مفاهیمی چون شهادت، ایثار و جهاد، بعد معنابخشی مقاومت اسلامی ایران را تشکیل داده و سبب گسترش عمق استراتژیک جمهوری اسلامی ایران می شود.
    کلیدواژگان: مقاومت، تمدن، جمهوری اسلامی ایران، مقاومت اسلامی، تمدن نوین اسلامی
  • سید هادی موسوی*، سید احمدرضا شاهرخی، نصیبه قدسی فر صفحات 315-339

    یکی از مفاهیم کلیدی در بطن تعریف تمدن نوین اسلامی، مفهوم معنویت است. در این مقاله، مسئله اصلی ما، تحقیق مولفه های ذاتی و ماهوی معنویت موجود در تمدن نوین اسلامی و سرشار بودن تمدن نوین از معنویت و جایگاه هدایت گرانه و راهبری معنویت در این تمدن از منظر آیت الله خامنه ای است. هدف ما در این پژوهش، ارائه ی درکی عمیق از مفهوم معنویت اسلامی و احصاء وجوه تاثیر معنویت در زمینه سازی، تکامل و پیشرفت و تحقق تمدن نوین اسلامی در اندیشه ی آیت الله خامنه ای است. در این پژوهش، از روش توصیفی - تحلیلی استفاده شده است. از نظر آیت الله خامنه ای، معنویت اسلامی، ایمان به غیب، طهارت باطن انسان در پرتو غیب و تسلیم و عبودیت نسبت به غیب است. مفهوم سرشار بودن تمدن نوین اسلامی از معنویت نیز ناظر به وجود ایمان آگاهانه و حاکمیت فضایل و محوریت عبودیت الهی در سراسر تمدن نوین اسلامی است. وجوه موثر و هدایت گر معنویت اسلامی برای تمدن نوین اسلامی، وجوه شش گانه زمینه ساز، هویت ساز، معرفت بخش، استحکام و استقامت بخش، مصونیت ساز و سرعت دهنده ی تمدن نوین اسلامی است. معنویت اسلامی، از آغاز تا غایات تمدن نوین اسلامی را پوشش می دهد، زمینه ی شکل گیری تمدن نوین را فراهم می کند، به آن هویت و تشخص می بخشد، معرفت زیربنایی آن را تامین می نماید، پایه ها و موجودیت آن را مستحکم می کند و آن را در برابر انحطاط و ارتجاع و توقف و رکود، مصون می سازد و به حرکت آن برای رسیدن به غایاتش، سرعت و سهولت می دهد.

    کلیدواژگان: آیت الله خامنه ای، تمدن نوین اسلامی، معنویت، تمدن معنوی، هدایت گری معنویت
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  • Sharif Lakzaei * Pages 1-24
    Purpose
    The main purpose of this article is to present Imam Musa Sadr's view on what Western civilization is and its characteristics. This issue has not been discussed in Sadr's opinion so far, and therefore the topics of the article and the arguments raised in this field are completely new and can be read in the framework of Sadr's civilizational theory.
    Methodology
    Sadr's look at Western civilization is a deep look based on knowledge and according to the ideas and existing realities. From the author's point of view, Sadr considers the only civilization that can compete with Islamic civilization to be Western civilization, and for this reason, he has criticized and evaluated this civilization in various cases, and in order to explain his view on Islamic civilization, he has distinguished the current and dominant civilization. The West has important criticisms. Therefore, in the present article, we will discuss some of these criticisms with the method of theme analysis, which are very important in understanding the western civilization.
    Findings
    An important point that can be presented as a finding of the article is that because the Islamic world does not repeat the way of the West and learns from its harms, it should get to know the civilization of the West. From Sadr's point of view, Western civilization is a declining civilization, according to Sadr's intellectual and philosophical view of this civilization, but the West is trying to continue its life with various means. One of these tools is the imposition of wars and conflicts all over the world, especially in the Middle Eastregion, where most of the energy resources lie. The West wants to continue to dominate the energy resources in the Middle East region. From Sadr's point of view, the existence of Israel in the region and its support by the Western world as the result of Western civilization and the main defender of Western interests in the West Asian region can be justified under the political philosophy of Western civilization. Therefore, supporting this regime is a form of supporting the principle of Western civilization. In fact, Israel is a mirror of the whole view of Western civilization and it shows the West's pretentious face well.
    Conclusion
    It became clear from the brief discussions that Imam Musa Sadr has serious and deep discussions about Western civilization. What stands out among these topics is his critical approach to Western civilization. This critical view is more focused on the intellectual, philosophical, religious and moral foundations than the appearances and superstructures of such a civilization. From Sadr's point of view, these civilization indicators are associated more clearly in issues such as the colonization of other nations and the tragedies that have befallen other nations. Therefore, the consequences of Western civilization are so great in Sadr's opinion that Muslim nations should not neglect these consequences for a moment. An example of the consequences of Western civilization can be seen in the establishment and domination of the Zionist regime in the heart of the Middle East. Racial discrimination, confusion and aimlessness, the emergence of colorful dictators in the region, the determination of the boundaries and territory of thinking and the creation of Israel, as a product and result of Western civilization, are only part of the consequences of Western civilization that have affected many countries. This is why Israel becomes absolute evil and absolute falsehood.
    Keywords: civilization, Western civilization, materiality, ethics, religion, Imam Musa Sadr
  • Behzad Ghasemi * Pages 25-50
    Purpose
    The aim of the research is to identify and estimate the capacities of Arbaeen pilgrimage and pilgrimage and its impact on modern Islamic civilization. The importance of the research is to explain the amazing phenomenon of millions of people from different nations walking in Hosseini's Arbaeen and to investigate its effects on the developments of resistance and civilization. The main problem of the research is to analyze, recognize and find the effects of Arbaeen pilgrimage and walking on civilization.
    Methodology
    The method used in the present research is of the objective type, research type and basic-applied research. The research method is mixed (qualitative and quantitative combination) and based on research literature and library and internet resources. The research method was mixed; In the first part, capacities are extracted from the existing theoretical literature. After classification, it has been compiled in the form of a conceptual model. In the quantitative section, the extracted factors and variables have been tested and confirmed, and the amount and percentage of influence of each factor has been determined. To collect data and information from theoretical literature, library tools have been used.
    Findings
    The findings were confirmed by fuzzy Delphi method. The research findings show that; The four dimensions of the unity of the Islamic Ummah, popularization of security, cultural-civilizational unity, and the revolutionary discourse of civilization with the emergence of popular actors have had the greatest impact on civilization, and there is a positive and meaningful relationship between the Arbaeen walk and civilization.
    Conclusion
    The result of the research shows that the Arbaeen walk not only has an active and dynamic capacity for civilization; Rather, there is a mutual influence between the discourse of the Islamic revolution and civilization. As far as it goes; By developing and supporting the Arbaeen walking capacity, it will not only lead to the development of the revolutionary discourse. More importantly, it has a direct and meaningful impact on revolutionary civilization. As a result, the hypothesis of the impact of Arbaeen walking capacity on civilization is confirmed and explained.
    Keywords: Islamic Revolution, history of culture, civilization, Arbaeen walk, civilization building, Muslim unity - Islamic world
  • Mohammad Rahimian *, Abbas Keshavarz Shokri, Asghar Hadavi Pages 51-78
    Purpose
    The nature of western civilization is to rule and dominate any civilization. Among the Islamic worries and concerns was the type and manner of dealing with Islam in front of Western civilization. In this regard, after the Islamic revolution of Hazrat Ayatollah Khamenei, with the understanding and importance of the issue on the Islamic world of the West, there are many statements regarding the new Islamic civilization. In this article, the authors are the observers of these, using the discourse analysis method of James Paul G., the statements of Hazrat Ayatollah Grand Ayatollah regarding modern Islamic civilization are examined.
    Methodology
    The method of analysis used in the current research is the discourse analysis method of James Paul Gee. In this method, with the combination of conceptual elements, it is possible to get to know the main elements of a discourse, the type of relationships between these elements, and finally the internal structure or organization of a discourse and show what order governs this discourse. In the present study, the author, after placing all the available data in different functions and determining the language parts related to each of these functions, with the help of James Paul Gee's discourse analysis method, identifies the key components of each language genre and the relationships between them. According to Paul Gee, if we can identify these seven linguistic actions and the linguistic elements and relations that make these actions practical in the analysis of a text, we have actually been able to analyze the descriptive discourse of a text.
    Findings
    The findings of the research show that according to the seven constructive components of James Paul Gee's theory in the discourse of Ayatollah Khamenei's statements regarding the modern Islamic civilization, things such as the requirements of the software sector for the realization of the modern Islamic civilization, Western culture as an invasive and harmful culture for The creation of a new Islamic civilization, the relationship between science and the new Islamic civilization, the relationship between the knowledge of Muslims and the use of global tools and facilities for the realization of the new Islamic civilization, the action of the Islamic Ummah for the realization of the new Islamic civilization,  The relationship between universities and their directors and heads and the creation and realization of a new Islamic civilization, the policy of using software or lifestyle in order to realize a new Islamic civilization, a tool as a means to create a new Islamic civilization, the Islamic Republic as an example Successful from Islamic countries in the direction of realizing the new Islamic civilization and the role of education in the direction of the realization of the new Islamic civilization is important and valuable.
    Conclusion
    In this article, an attempt was made to investigate and analyze the text structure of religious discourse books by using the seven components of James Paul Gee's theory, including identity, importance, relationships, connection, politics, symbolic system, and action. The results of the research show that according to the seven components of the theory of James Paul Gee in the statements of Ayatollah Khamenei, in the first component, dimensions such as the requirements of the software sector for the realization of the new Islamic civilization and Islamic unity for the realization of the new Islamic civilization as a prominent social and political reality. And it has become important. In the second component, in the statements of His Holiness, social and political identities such as Western culture are displayed as an invasive and harmful culture for the creation of a new Islamic civilization. In the third component, social and political relationships such as the relationship between youth, elites and officials have been established in the creation of the software part of the creation of a new Islamic civilization. In the fourth component, meaningful links have been established between the relationship between science and modern Islamic civilization, the relationship between Muslim knowledge and the use of global tools and facilities for the realization of the new Islamic civilization, the relationship between the realization of the new Islamic civilization and the obstacles of the Zionist capitalists. In the fifth component, actions such as the actions committed by young people to realize the new Islamic civilization, the action of the Islamic Ummah towards the realization of the new Islamic civilization, the relationship between universities and its managers and leaders and the creation and realization of the new Islamic civilization can be considered as actions Maatuf pointed out. In the sixth component, policies such as the policy of using software or lifestyle in order to realize the new Islamic civilization, tools as a means to create the new Islamic civilization, the Islamic Republic as a successful example of Islamic countries in the direction of the realization of the new Islamic civilization show to others. In the seventh component, Ayatollah Khamenei takes the signs and symbols of his discourse to the two parts of the tool and the textual part, and considers the role of education in the realization of the modern Islamic civilization to be appropriate, valid and privileged
    Keywords: New Islamic Civilization, Ayatollah Khamenei, discourse analysis, James Paul Gee
  • Rahim Amraee *, Farhad Zivyar Pages 79-110
    Purpose
    In this article, we will evaluate and analyze the awakening approach, the western approach, and the Salafist approach in terms of the level of attention and attention to religion and popular participation. How each of the mentioned currents organizes people's participation and the role of people and the place of religion in these approaches are examined in order to determine the degree of adherence of the approaches to the two components of religion and people and to determine the ratio of the approaches together as the main goal of the research.
    Methodology
    In examining the approaches with the analytical descriptive method, the primary hypothesis is that the approach of Islamic awakening emphasizes the presence of the people in the establishment of religious governments, emphasizes the existence of religion and the people in the government and the coordination of these two components in system building and civilization revival.
    Findings
    Western civilization also promotes the presence of people in politics and most of the new Western governments have been established on this basis, although without religious orientation. There is a deep conflict between thewestern approach and the awakening approach, despite sharing the importance of people's participation, which needs to be investigated. On the other hand, the political cooperation of the West is done with the governments in the Islamic world, which, contrary to the Western approach, have made violence their focus on people's distance from politics. Western governments in the Middle East have deep support and cooperation with Saudi Arabia, Bahrain and royal governments in political, social and operational programs, although the incompatibility of the approach of these Arab governments with the western civilizational approach in terms of relying on the people is obvious.
    Conclusion
    It is interesting that conflicting and divergent approaches in the field of popular governance are in the same direction in the implementation of military and international policies and measures. It is a question that needs to be investigated. On the other hand, these two approaches, one in terms of the importance of political participation of the people and the other in terms of supporting religion with the Islamic awakening approach, have a serious commonality. However, in practical policies, they appear in conflict with the approach of Islamic awakening. Therefore, it is necessary to analyze the degree of adherence of currents to the component of institutional people and the component of religiosity. With the help of explaining in detail whether the foundations of each approach are slogan or real, the real nature of each approach is clarified according to the convergence or conflict with each other based on religiosity and popular institutions.
    Keywords: Western approach, Salafi approach, Islamic Awakening, civilization, religion, Popular participation
  • Zahra Roohollahiamiri Roohollahiamiri, Mohsen Alviri, Marzieh Babakhan * Pages 111-136
    Purpose
    The present research, with the method of thematic analysis, has collected the themes and discovered and extracted the civilizational approach of Ahl al-Bayt alaihim-as-salam in historical narratives from the book of Bihar al-Anwar. These historical reports are collected in four volumes in the book of Bihar al-Anwar in the section of the history of divine prophets. Civilizational approach as a level of analysis is used in this writing as the theoretical structure of the research, in which it seeks to discover the guiding concept and identity of civilization.  
    Methodology
    By examining the narrations, the basic themes were extracted according to the civilization indicators. Then these basic themes were placed in the organizing themes according to the subject unity, which are: ontology, anthropology, values, sociology. These themes were defined in two categories: theoretical foundations and structural foundations under the title of comprehensive theme. The tool for extracting themes from the text is the use of various software in this field. In this research, the MAXQDA software was used for the initial stage, and the initial themes were extracted from Bihar Al-Anwar's book and a network of themes was presented. Then, these basic themes were connected in the network of themes and some sub-themes, some main themes and some central themes were obtained, and the structure of the research was adjusted accordingly. The theme that connects all these themes together and gives a civilizational identity to the society is monotheism and the call to it by the divine prophets, which has been mentioned many times in the narrations.
    Findings
    According to the themes extracted, the theme of monotheism has the largest number of themes. Monotheism is considered as a point of gravity of civilization both in terms of quantity and quality. All themes are connected with the theme of monotheism and find meaning with it. Monotheism is the most central and comprehensive belief and religious principle raised in religious texts and the speech and life of divine prophets. By analyzing and explaining monotheism, the truth is revealed that monotheism involves directing personal motives, and on the other hand, it involves human social life. Therefore, monotheism shows itself as the guiding concept of civilization and gives monotheistic societies a civilizational identity.
    Conclusion
    In explaining the civilization of monotheism, we are not looking for the spiritual or transcendental dimensions of civilization, but we are looking for the macro works of monotheism in this world and in social systems and human relations in this world. Explaining that believing in monotheism in this world also has functions and results that are different from the results of the other world. In this worldly approach to monotheism, our questions are such as "the moral and human nature of monotheism in human relations", "the unifying effects of monotheism in the world" and "ordering or systematizing the functions of monotheism in Islamic civilization". The civilizational approach of Ahl al-Bayt (peace be upon them) is formed on the basis of monotheism and continues and expands on the basis of monotheism. Therefore, a civilized society is a society in which the leader of the society calls people to follow the divine orders that come within the framework of religion, and the law of the society is the same divine religion, and the people have reached growth and excellence. This society will not be practical unless the people are inside the strong and impenetrable fortress of "There is no God but God". Paying attention to this issue and the place of monotheism opens a new horizon in the studies of modern Islamic civilization for researchers
    Keywords: Monotheism, guiding concept, civilizational approach, Ahl al-Bayt, peace be upon them, Bihar al-Anwar
  • Bahar Akhavan *, Maisam Ghahreman Pages 137-164
    Purpose
    The aim of this research is to examine the influence of the halal industry on the realisation of the economic power of the new Islamic civilisation based on Imam Khamenei's statements in the second phase of the revolution. The emergence and spread of the new Islamic civilisation as the grand strategy of the Islamic Revolution in Iran requires the use of the material and spiritual capacities in the Islamic world; one of the most important capacities is the organisation of a dynamic and independent economic power based on the teachings of Islam, which was identified and explained in the second phase of the revolution (the third recommendation). Imam Khamenei's economic guidelines in the third recommendation of this statement draw a clear roadmap for officials and planners towards a new Islamic civilisation. In addition, by using their strategies, with a special focus on the link between theory and practise, to provide a roadmap for efficient and appropriate policy making in the economic category for the creation and prosperity of the new Islamic civilisation. The research question is that how does the promotion of halal industry affect the emergence and progress of the new Islamic civilisation? In answering this question, it was considered that the statistical society is the text of the declaration of the second step of the Islamic revolution, especially the statements of the Supreme Leader in the field of economics.
    Methodology
    This research attempts to answer the question by applying the descriptive-analytical method based on thematic analysis (Atride-Sterling) according to the economic strategies of explaining the second step of the revolution: In the first step, according to the purpose and research question, significant statements in the field of economics were extracted from the originaltext and analysed under title of basic themes. These concepts were 36 themes. In the second step, the themes were organised according to the principle of proportionality and similarity and these concepts were divided into two groups. These themes are considered as the basis for the comprehensive theme (the economic strategies of leadership in the third recommendation of the explanation of the second step of the revolution). In the next step, after an overview of Iran's geopolitical capacities in halal trade, the influential components of the halal industry for the progress of modern Islamic civilisation at both national moreover, transnational levels were analysed.
    Findings
    The research findings show that the Supreme Leader's strategies can be divided into two categories, namely the national sphere (emphasizing indigeneity) and the strategies in the transnational sphere (emphasizing extraversion), in four indicators: increasing national production, independent economy, dealing with US sanctions, and becoming a regional economic power. The way the original idea was explored has proven to be correct considering Iran's capabilities, including diverse and rich natural resources, efficient human capital, unique geographical location, superiority of transit routes, and jihadist spirit based on the values of the Islamic Revolution. The halal industry creates new markets for domestic products; the development of production infrastructure can lead to an increase in domestic production and contributes to an independent economy through the increase and development of non-oil exports. On the other hand, halal trade will significantly reduce the negative impact of US sanctions by providing the country with foreign exchange and creating synergy through halal food diplomacy; finally, branding halal products in Iran creates significant opportunities on the way to becoming an economic power in the region.
    Conclusion
    The study of the research has shown that the halal industry has a positive impact on the implementation of the Supreme Leader's economic strategies to create a new Islamic civilization. Halal industry is capable of creating a favorable economic system in line with the ideal of modern Islamic civilization.Some practical measures such as providing export incentives for halal brand activists, requiring producers to comply with international quality standards and obtain the halal mark, international marketing training for exporters in the halal industry, industrialising and technologically improving the production process of halal livestock and agricultural products, identifying the needs and recognising the demand for halal consumption in the region and the world, and opening up new markets will lead to achieving a maximum share of this market.
    Keywords: Imam Khamenei, The new Islamic civilization, Halal Industry, Declaration of the Second phase of the Revolution, Economic Strategy
  • Ramin Madadlou *, Amirreza Abbaszadeh Bavili Pages 165-186
    Purpose
    If the new Islamic civilization is the result of the union of peoples, what will be the position of such a union against the identity of these peoples in the vast geographical area of the Islamic world? The current research, focusing on the issue of identity, is based on the fact that a new Islamic civilization will be possible when the dialogue of identity between Islamic societies takes place, and during this dialogue, the identity of the people of Islamic societies reaches each other with a conscious harmony. The main question of this research is when can we expect to achieve the conscious harmony of identity as the optimal result considered by the theory of identity dialogue in the design of modern Islamic civilization? The research hypothesizes that the appropriateness of the situation plays an important role in this matter.
    Methodology
    To answer this question, relying on the foundations of the constructivist approach, the theory of convergence was used as a research method.
    Findings
    The authors concluded that conscious coordination of identity is possible when the appropriateness of the situation occurs, as well as the possibility of developing a dialogue and achieving a completed identity. The basis that the question of identity should be followed by an answer appropriateto the situation so that the organization of the individual's identity is preserved and the conscious coordination of the identity results. The question of identity can be expressed in two neutral and directed responses. In the neutral state, the disproportion of the situation in the form of denial and distortion, and in the direction of the answer, there is a possibility of mistakes on the part of the author and the audience, as well as wrong data. Of course, it is possible to depict a situation where two identity dimensions are of the same category and are considered in the same meaning, and the question is designed based on it, and the author, by confusing the identity dimensions, demands an answer that is either not in proportion with the context, or misperceives the audience. to have self-doubt; In this matter, the meaning-making process of identity dimensions will be important. The authors further claimed that if the situation can determine the desired meaning and dimension, the multiplicity of identity meanings of a concept will not be a problem, otherwise, the identity dialogue should continue so that the completed identity achieves the appropriateness of the situation.
    Conclusion
    To measure the correctness or incorrectness of the manifestations of different aspects of identity, it is necessary to measure the manifestation of each aspect of identity concerning the situation, and if there is appropriateness to the situation, then conscious coordination of identity can be expected, and in this way, the design of the Islamic world as a situation is also A situation that by planning and mixing various religious, religious, national, linguistic, ethnic, geographical, political, etc. aspects leads to the formation of a high level of identity called the civilizational identity of the nation; It will be the basis for the realization of the new Islamic civilization. In other words, Islamic civilizational identity (the concept of ummah) is not supposed to replace other aspects of identity such as national identity, but ummah is the highest form of identity while preserving other aspects of identity, which is projected in the context of the Islamic world as a new civilizational world. The formation of such a concept of ummah is the same conscious coordination of identity according to the situation of the Islamic world.
    Keywords: constructivist approach, multifaceted identity, identity negotiation theory, appropriateness of situation, Modern Islamic Civilization
  • Hamed Habibi * Pages 187-220
    Purpose
    The present article aims to explain the role of taqiyyah as a preventing factor the creation of a civilizational-identity crisis and the cultural and religious transformation of the Islamic society, and for this purpose, is looking for the methodology of "jihadi taqiyyah" and restoring the role of taqiyyah in "explanation jihad".The main problem of the research is how to protect religion and Shia civilizational-identity in the doctrine of taqiyyah.The main question is how to deal with the phenomenon of secularization and normalization in the path of creating a new Islamic civilization.The main hypothesis of the study is based on a deconstruction in the methodical division of taqiyyah in terms of functionality, looking at the quality control of mottaqa civilization behavior and the implementation of this secondary ruling.
    Methodology
    This article, which breaks new ground in its interdisciplinary approach, employs the research method based on a "Inductive-Deductive" system while presenting descriptive analytical evidence supported by both rational and narrative sources.Since the teleology of taqiyyah is type of worship, it must include the goal of monotheism in order to reach the new Islamic civilization desired by the great leader of the Islamic revolution. In this epistemological geometry, Baraa’t from secularism, liberalism and eclecticism thoughts is the basis of State-studies, and its result is the Islamization of the state and society and the opening of the gates of new Islamic civilization to societies.Several propositions require attention in this context;Jihad and its connection with taqiyyah and pragmatic methodology of jihadi taqiyyahMaintaining the boundaries of geo-philosophy and its connection with the civilizational mission of taqiyyahThe application of taqiyyah and its connection with the theory of the spiral of silence and the crisis of civilizational identityThe relationship between "Islam of teaching" and "Islam of culture" and "Islam of civilization" as a gradation matterThe relationship between "taqiyyah", "Baraa’t", and the "Society Education System" as an abstract matter.From this Direction, the relationship between "taqiyyah" and "new Islamic civilization" in the governance paradigm will be clearly visible.
    Findings
    The civilization mission of taqiyyah should be concerned with the goals and function of taqiyyah in the epistemic geometry of Shia. The most important of these goals and functions are: "Protecting the religious system" and "protecting the social system" and "preventing corruption in religion" and these parameters will result in "preventing the identity, belief and civilization crisis”.Therefore, by clarifying the inadequacy of the existing division of taqiyyah in the epistemic geometry of religion, it should be that taqiyyah, if leads to statement against the truth (declarative taqiyyah) or silence (concealment taqiyyah), will have no result other than cognitive and narrative conflicts and isolation (spiral of silence) and help in the growth of the phenomenon of identity lessness.The expediency of the Ummah does not have a primary ruling on taqiyyah. when taqiyya becomes necessary due to the change of the title and following the rules of the subjects, Tavalla and Tabarra are not ruled out.Therefore, by functional revising the methodology of taqiyyah, and with regard to controlling the quality of mottaqa civilized behavior, taqiyyah is not merely passive and subterraneous. Because in Jihad, contrary to Ijtihad, there will be a serious conflict with an external force.Therefore, in the Shiite society, if taqiyyah finds an undesirable social function, a kind of spiral of silence is created, which causes isolation of individuals and avoidance of defending the religion. This can change the boundaries of the geo-philosophy of the society, which with the two process of deterritorialization and territorialization, will lead to nothing but an identity crisis.The pragmatism of taqiyyah is in direct correspondence with the mission of the Baraa’t system, while everyone thinks that they are in direct conflict. In this geometry, the Baraa’t from secularism and eclecticism thoughts is the basis of State-studies. In the epistemological geometry of religion, there is a direct conceptual connection between "Vilayati system" and "Biraa’ti system".If the Islamic teachings are formed in our mentality, it has become a culture, and if it crystallizes in the objectivity of the society, it has become a civilization.
    Conclusion
    as long as Islamic teaching does not undergo narrative and cognitive conflicts in the undesirable cycle of taqiyyah, the emerging culture will be more Islamic and the identity of civilization will be more compatible with Islam.Therefore, taqiyyah can find a mission beyond pure jurisprudence. "pragmatism of taqiyya jihadi" as one of the strategies for preserving religion and confronting the enemy, includes any effort and activism of the society and the pious individual in the direction of divine worship and reaching the goal of monotheism, which in the objective reality of the society works as Jihad to sanctify the interactive foundations of society and bio-social mechanism and establish Islamic civilization.
    Keywords: Pragmatism of Jihadi Taqiyyah, New Islamic Civilization, Secularism, State Studies, Spiral of Silence, Geo-philosophy, Identity crisis
  • Mahdi Ahmadian, Majid Mohammadlu * Pages 221-246
    Purpose
    "Civilizational transition" as a stage of the process of civilizational movement, has a fundamental role in the creation and prosperity of civilization or its decline and fall. The result of this period is the fundamental changes in the civilizational situation and its entry into a new stage of the civilizational movement; so This article tries to answer the question about the nature of the "civilizational transition" period, its importance, traits, coordinates and ways of exit from it. To achieve this goal, it is necessary to explain the four concepts of "transition factors", "civilizational conflict and competition", "types of transition" and "transition components".
    Methodology
    Based on the descriptive-analytical method, the period of "civilizational transition" based on two theories of "civilizational periods" and "civilizational encounter" is investigated؛ in the first theory, transition is a stage of the forced process of the rise or fall of civilization. The second theory considers civilization and the transition of civilization to be the result of the response of the creative minority in facing the existing problems.
    Findings
    The most important research findings are:1- In the term of social sciences, the concept of "transition" and "society in transition" indicates the characteristics of the society in transition from the state of "tradition" to "modernity". The most important feature of the transitional period is the emergence of challenges and problems in all areas and elements of society.2- Transition factors are events, phenomena, issues and dilemmas that significantly challenge the order governing the existing situation of the society, so that it requires the sensitivity and appropriate response of the elites. Two natural and human factors play a role in creating this period; the first category is geographical and environmental factors, but the second category is about the role of man and his powers in establishing civilization.3- Civilization transition is divided into two types, positive and negative. These two types can be explained in the form of three key categories: "causes of the rise and fall of civilizations", "civilizational turning points" and having a "civilizational movement horizon". The basic component that gives meaning to the investigation of the transition period in the light of civilizational milestones and the causes of the rise and fall of civilizations is having a "civilizational movement horizon".4- Finally another concept related to the transition period is "transition components" which refers to the public, governmental and elite arrangements in the transition to the desired civilizational and social situation.
    Conclusion
    The »Challenge and Response« theory considers the basis of civilization and civilizational phenomena to be the response and reaction of the elite minority to the disturbances in their life and social situation. Therefore, the ability to choose that is available to man can save him from the disaster of collapse. According to this theory, the transition period is not simply the linear course of the rise or fall of civilization, and it is not dependent on the progress or decline of civilization, and it is the choice and action of man that determines the future of the fall or progress of civilization.; Therefore, with future visioning, policy making, planning and proper management of affairs in transition conditions, it is possible to establish a desirable state of civilization. This will be possible in the form of two groups of "theoretical components" and "structural components" of the transition period. The meaning of theoretical components is the need for change and transformation and refinement in the theoretical and intellectual foundations of society. Because the new civilizational conditions require appropriate theoretical and practical exposure. Religious attitude, morality, rationality and having a civilization perspective are the most important of these components. The meaning of structural components is the formation of an efficient governance based on culture and civilizational thought; here, the focus of attention is the government and effective systems in the civilizational movement. Efficient governance and knowledge institutions are two central factors in the desired civilizational transition.
    Keywords: : civilization, civilizational transition, periodic theory, encounter theory, transition factors, transition components
  • Nafise Akhavan Nilchi *, Ali Sorush Pages 247-284
    Purpose
    Public diplomacy has a fundamental role and effect on achieving national interests and gaining international power and credibility. Comparing to other traditional resourced of power, public diplomacy has a special place in foreign policy due to its low cost and sustainable effectiveness. In the second Phase of the Revolution and the beginning of the Islamic government, the Islamic Republic of Iran requires reproduction and reinforcement of its components of sift power to gain credibility and influence the international arena relying on human, religious, cultural, and historical elements in its strategic setting in the form of public diplomacy. This study aimed to codify the strategies of public diplomacy in Iran to expand the civilizational thinking of the Islamic Revolution.
    Methodology
    In this study, external analysis and SWOT analysis were utilized. In this method, weaknesses and strengths of the internal environment and threats of the external environment were identified. The external environment includes opportunities and threats that are out of managers’ continuous control. The internal environment includes weaknesses and strengths that exist in a group or organization and are controlled by managers continuously. By combining opportunities, threats, weaknesses, and strengths, conservative or inactive strategies (WO), competitive or interactive strategies (ST), defensive or passive strategies (WT), and aggressive or active strategies can be pictured. After that, prioritizing and scoring were done and appropriate strategies in the form of SWOT were described. Accordingly, a list of diverse strategies in four different groups was obtained using a SWOT matrix.
    Findings
    Strategies of public diplomacy of the Islamic Republic of Iran were described in four axes including strength-opportunity strategies, weakness-opportunity strategies, strength-threat strategies, and weakness-threat strategies were described. Strength-Opportunity (SO) strategies- Utilizing common cultural and civilizational points to affect institutions of the Islamic Republic of Iran in other countries.- Communication between institutions of the Islamic Republic of Iran and Muslim thinkers and utilize their abilities.- Promoting and diversifying tourism via institutions of the Islamic Republic of Iran in other countries.- Maximum use of social media and virtual space by scientific institutions, organizations, and communities in Iran.- Communication between Iranians and people in the target countries relies on common cultural and civilizational properties.- Holding interstate and international events and seminars concentrating on common cultural and civilizational properties. Weakness-Opportunity (WO) strategy:- Codifying grand public diplomacy concentrating on new tools, especially virtual space.- Policy-making related to each country concentrates on common cultural and civilizational properties.- Expanding public diplomacy instruction and producing related productions.- Codifying grand public diplomacy using Muslim thinkers and policies integration of governments (when the government changes (executive power) public diplomacy should not change).- Recognizing cultural and value systems of different states by holding seminars in the presence of thinkers.- Adopting an appropriate approach for each country based on the grand strategy of public diplomacy. Strength-Threat (ST) strategies:- Presenting an exact image of civilizational thinking of the Islamic revolution by Iranian institutions and communities in other countries.-An accurate explanation of Islamic Revolution discourse by Iranian institutions, organizations, and communities and preventing deviance.- Utilizing the capacity of Iranian presence in other countries and vice versa to picture the real face of discourse and civilizational thinking of the Islamic Revolution.- Reducing involvement of governmental centers and playing the role of a facilitator for public participation and the middle circles movement. Weakness-Threat (WT) strategy- Adopting policies proportional to the country derived from the grand public diplomacy of the Islamic Republic of Iran to deal with propaganda and activities against Islamic Revolution discourse.- The synergy of agencies and prevention parallel works to more effectiveness and efficiency to expand civilizational thinking.
    Conclusion
    Generally, grand strategies include codification of grand strategy of public diplomacy with an accurate explanation of civilizational thinking of the Islamic Revolution, expanding public diplomacy instruction, and maximum use of thinkers’ thoughts and capacity, public participation in the form of the middle circles movement, recognition of the value and cultural systems of other countries, and diversification of strategies that are compatible with the target society, synergy of public and governmental centers along grand strategy in diplomacy to expand civilizational thinking of Islamic Revolution.
    Keywords: Diplomacy, cultural diplomacy, Islamic Republic of Iran, Civilization Thought of the Islamic Revolution, SWOT
  • Alinaqi Lezgi, Hadi Ghiyasi Fathabadi * Pages 285-314
    Purpose
    The purpose of this research is the civilizational analysis of the Islamic resistance of the Islamic Republic of Iran. This research aims to answer the question, what are the civilizational dimensions of Islamic resistance in the Islamic Republic of Iran? In contemporary jihad, resistance is a transnational idea to advance the goals of nations. The purpose of resistance is to reach the point of inhibition. Both in the economy, in the country's political issues, in social issues, and in the military issues. The discourse of Islamic resistance is one of the discourses produced by the Islamic Revolution, which can be examined in various political, economic, cultural, defense and security dimensions. taken and its specific concepts should be explained using the pure Muhammadan Islam as its central signifier. Civilization dimension is one of the important aspects of resistance in Islam. This article examines the coordinates of the resistance of the Islamic Republic of Iran at the level of modern Islamic civilization. In fact, in addition to the goals and vision set for the Islamic revolution of Iran, which is a new Islamic civilization, the strategy that the revolution has chosen to confront the enemies and remove the obstacles in front of it also shows the civilizational nature of the movement of the Islamic revolution of Iran. The problem of this research is what and the analysis of the civilizational dimensions of the Islamic resistance of the Islamic Republic of Iran. In this regard, after defining the concepts of resistance and civilization, the civilizational dimensions of the Islamic resistance of the Islamic Republic of
    Iran are examined. The main distinguishing feature of this research is the qualitative comparison of resistance and civilization in the Islamic Republic of Iran, which is based on a modern analysis of civilization and a detailed examination of various dimensions of Islamic resistance in the Islamic Republic of Iran.
    Methodology
    In this research, the research problem has been answered with a descriptive and analytical approach. "Descriptive research describes what is and pays attention to existing conditions or relationships, current processes, visible effects and developing trends.
    Findings
    This article has examined the coordinates of the resistance of the Islamic Republic of Iran at the level of modern Islamic civilization. Based on the findings of the research and based on the analysis of resistance and civilization presented, "Fundamentals", "Dynamics", "Cohesion" and "Meaning" are the four main components that can be used to formulate the civilizational aspects of the Islamic resistance of the Islamic Republic.
    Conclusion
    As a social school, Islam has a civilizational capacity and responds to human social needs at all levels. Therefore, the resistance that is formed based on Islamic principles also has civilizational coordinates. This makes it necessary to pay attention to the social dimension of Islam and create a background for the realization of the civilizational issues of Islam in the context of globalization and the domination of the West over various dimensions of human life in the contemporary world. In this regard, the frequent keyword of resistance, which finds meaning and meaning in the face of domination, is one of the key concepts that Ayatollah Khamenei, taken from the macro discourse of the Islamic Revolution, has emphasized many times in his statements. One of the most important strategies for deepening and consolidating the discourse of resistance among anti-dominion countries is to promote this theory that can be the cause of resistance against the domination system not only in Iran, but also in the territory of all the free nations of the world. The successful experiences of the Islamic Republic of Iran in recent decades in confronting the domination of global arrogance, as well as the success of the resistance front in the fight against ISIS, as well as the widespread popular role in the resistance fronts, including the presence of millions of Iranians and other nations in the funeral of Hajj Qassem Soleimani as The leader of the resistance clearly expresses the basic point that the Islamic resistance of the Islamic Republic of Iran is supposed to play an important role in the construction of modern Islamic civilization.
    Keywords: Resistance, civilization, Islamic Republic of Iran, Islamic resistance, New Islamic Civilization
  • Seyed Hadi Mousavi *, Seyed Ahmadreza Shahrokhi, Nasibeh Ghodsifar Pages 315-339
    Purpose

    One of the very key concepts in the definition of modern Islamic civilization is the concept of "spirituality". In this article, our main problem is to investigate the intrinsic and essential components of spirituality in the modern Islamic civilization and the abundance of spirituality in the modern civilization and the guiding place of spirituality in this civilization from the perspective of Ayatollah Khamenei's thoughts. Our purpose in this research is to provide a deep understanding of the concept of Islamic spirituality and to assess the aspects of the influence of spirituality in the foundation, evolution and progress and realization of the new Islamic civilization in the thought of Ayatollah Khamenei.  

    Methodology

    In this article, the analytical descriptive method is used, relying on library sources. In the analytical descriptive method, first of all, the issues and topics of the article are tried from the perspective of Ayatollah Khamenei by following and studying throughout his works and statements, focusing on the two concepts of "spirituality" and "new Islamic civilization" with three characteristics of conceptual system, deep description and systematic view. , be explained, and in the next step, based on deep and clear explanations and descriptions of the research subjects, we will analyze their different aspects, layers and levels in a logical, chain-wise, systematic and ijtihad way.

    Findings

    1. From the point of view of Ayatollah Khamenei, Islamic spirituality in such a way that the type of spirituality includes faith and knowledge of the unseen, obedience and actions based on the Sharia, and finally being adorned with moral virtues. In other words, the subject of Islamic spirituality, "spiritual intellect", " "spiritual soul" and "spiritual verb".A brief summary of the concept of new Islamic civilization being full of spirituality from Ayatollah Khamenei's point of view is that according to what forms the interior of Islamic spirituality, new civilization is a spiritual and divine civilization that is full of collective spiritual rationality, which is a sign of its expansion. Belief in the unseen and worldview is clear, full of meaning and divine, and the prominent feature of this faith is awareness, commitment, responsibility, and continuous reproduction. In the context of this spiritual rationality and the commitment and fertility of everyone's faith, humans become possessed of a spiritual soul and soul, the obvious effect of which is the existence and abundance and predominance of moral virtues in the modern Islamic civilization, and the scarcity, weakness, and lack of governance of vices, impurities, and rebellions.The first aspect of the role of Islamic spirituality in shaping the new Islamic civilization is the foundational and infrastructure-building aspect, in the sense that Muslims can once again realize great ideals such as the new Islamic civilization. And make their actions real in their intellect, soul and action.Another effective aspect of spirituality for Islamic civilization is that spirituality, just as it is a source of soul, purpose and identity for humans, it also gives meaning, identity and purpose to society and modern civilization.Another aspect of spirituality guidance for the modern Islamic civilization is mainly due to the spiritual view and knowledge of the world and man, and it provides the theoretical and worldview infrastructure of the modern Islamic civilization.The other aspect of guiding spirituality for the new Islamic civilization is to ensure the inner endurance of man and to fight against the internal factors that weaken this endurance inside and outside of man in order to realize the new Islamic civilization as well as its effective survival and continuity.Another effect of Islamic spirituality in modern Islamic civilization is that it prevents believers from being influenced by enemies' obsessions and following sensual desires as the causes of weakening perseverance in the direct path of Islamic civilization and deviation from it.

    Conclusion

    According to Ayatollah Khamenei, Islamic spirituality is faith in the unseen, the inner purity of man in the light of the unseen, and submission and servitude to the unseen. The concept of modern Islamic civilization being full of spirituality also refers to the existence of conscious faith and the rule of virtues and the centrality of divine worship throughout modern Islamic civilization. The effective and guiding aspects of Islamic spirituality for the new Islamic civilization are the six aspects of grounding, identity-building, knowledge-giving, strength and endurance-giving, immunity-building and speeding-up of the new Islamic civilization. Islamic spirituality covers the modern Islamic civilization from the beginning to the end: it provides the ground for the formation of the modern civilization, gives it identity and identity, provides its basic knowledge, strengthens its foundations and existence, protects it against degeneration and It prevents stagnation and stagnation and gives speed and ease to its movement to reach its goals.

    Keywords: New Islamic Civilization, Spirituality, spiritual civilization, guidance of spirituality, Ayatollah Khamenei