نشریه مطالعات سیاسی تمدن نوین اسلامی
پیاپی 8 (پاییز و زمستان 1403)

The most important part of any scientific theory is the conceptual structure on which the theory is based. Knowing these concepts and understanding their place in the semantic system of the theory helps to know and explain the capacities of the theory. The concept of Emmett is one of the most widely used concepts in resistance theory. How are the civilizational capacities of the concept of nation given meaning in the conceptual network of resistance theory? This is the main question of this article. To answer this question, the fundamental methodological framework of the development of scientific theories has been used. The findings of the article show that the concept of "nation" is one of the abstract concepts of the theory of resistance, which is given meaning by the concrete adverb "Islam" on a civilizational scale and uses three operational concepts to expand in the society, all three concepts of capacity and They have a civilizational function. These three operational concepts are; 1- The concept of "provincial connection"; which portrays the relationship between Imam and Mamum in the Islamic Ummah and has a significant capacity in building the leadership network of the modern Islamic civilization. Throughout the history of the resistance, all operational models of the resistance relied on provincial ties. 2- The concept of "consolidation of power"; This concept is placed in front of the two concepts of separation and delegation of power and significantly guarantees the power network in the modern Islamic civilization. This concept directs individual, union and national interests and explains the advantages, virtues and ideals that modern Islamic civilization needs for its formation and survival.

This article analyzes and presents a comprehensive model for strategic knowledge management in the context of the Islamic Revolution, emphasizing the importance of this management as a key tool for achieving a new Islamic civilization. In the present era, the Islamic Revolution faces complex and diverse challenges that require a coherent and knowledge-based approach. In this regard, Western imported knowledge, which is founded on materialistic and non-divine principles, is unable to meet the real needs of the Islamic Revolution. Therefore, the necessity of producing and managing knowledge rooted in monotheistic and Islamic principles becomes vital. This research examines data related to the statements of the Supreme Leader and the literature on knowledge management using qualitative methods. The proposed model includes three primary dimensions: knowledge production, knowledge distribution, and knowledge application. These dimensions are designed to support the overarching goals of the Islamic Revolution, including self-building, community-building, and civilization-building. Additionally, the model of strategic knowledge management encompasses three key pillars: guiding, capability-building, and operational pillars. These pillars not only assist in directing and developing the necessary capacities for knowledge production and distribution but also emphasize the effective implementation of this knowledge within the framework of the Islamic Revolution, focusing on synergy and coherence in the knowledge management process. The conclusion of the article indicates that to achieve the goals of the Islamic Revolution and develop a new Islamic civilization, strategic knowledge management must operate comprehensively and coherently with Islamic principles. This management should not only focus on producing new indigenous knowledge but also leverage past experiences, effectively applying this knowledge across various social and cultural levels. By adopting this approach, a bright and sustainable future for the Islamic community can be achieved.

How to face the western civilization is one of the important issues that has made Islamic thinkers to think. Especially after the Islamic awakening, this intellectual effort has intensified in the Islamic world, and it is still a controversial issue. This article seeks to answer the question, what is the way to cross the western civilization? The type of research is developmental in terms of purpose, and descriptive-analytical in terms of method. Documentation and library methods have also been used in data collection. The findings of the research show that we must face the western civilization as a civilization and overcome it. In order to pass through Western civilization, one must first turn to critical Western studies; In the same way, the West came to know the East and Eastern civilizations, including Islamic civilization, through Orientalism. In the next step, the decline and degeneration of Western civilization, which both Westerners and Easterners themselves have realized, should be made a discourse, and Western civilization should be removed from the campaign scene as a competing civilization and an alternative model should be presented. Meanwhile, the best model is the new Islamic civilization, which started with the Islamic Revolution of Iran.

Ethnic diversity and the way the state interacts with cultural plurality have long been central issues in Iranian society. This study aims to identify the drivers of political development in Iran’s multi-ethnic regions as a foundation for a new Islamic civilization using a meta-synthesis approach. A search in the Semantic Scholar database using the keywords "political development," "ethnic development," and "ethnicity" revealed 356 valid studies published in reputable academic journals. According to the PRISMA protocol, 66 scientific articles were selected for meta-synthesis, analyzed using MAXQDA 12 software. The findings from the foundational studies were based on political, economic, social, cultural, historical, and geographical components. Accordingly, the drivers of political development in Iran’s multi-ethnic regions included nineteen dimensions and 48 indicators. Additionally, the political development drivers for building a new Islamic civilization, as conceptualized by the Supreme Leader, encompassed thirteen dimensions and 25 indicators. By examining these indicators across various components, the meta-synthesis identified "tolerance, justice, and political convergence with an emphasis on Iranian Islamic identity" as the drivers of political development in Iran’s multi-ethnic regions, with its operational role expressed as "enhancing political insight and optimal Islamic governance while respecting the principle of unity in diversity."

 "Tanbiyyah al-Uma wa Tanziyyah al-Mulleh" is a work written by Ayatollah Mohammad Hassan Naini Gharavi during the constitutional revolution. The main purpose of the book is to negate tyranny and present evidence of the correctness of the Shia-based constitutional government. From the many contents of the book, despite the scattered reference to civilization and modernity, the place and relationship of the two in criticizing and negating tyranny and affirming and emphasizing constitutionalism is not clear, hence, defining the two concepts of civilization and modernity and assessing their priority It is a problem that the present article seeks to decipher. In addition, Naini's explanations about civilization and modernity reveal new angles of his thinking. By reviewing the book, Ayatollah Naini's view on the reference to civilization or modernity has been analyzed. and examines the effect of these two in proving the legitimacy of the constitution. This reference to civilization or modernity stands out as a strong argument in proving the legitimacy of the constitutional government. The important finding of this study shows that there is a strong connection between civilization and modernity with knowledge. Also, any kind of failure and political-social failure returns to inaction and ignorance.

Modern Islamic civilization-building is a concept in contemporary times aimed at revitalizing Islamic civilization based on Islamic teachings. The Islamic Revolution of Iran can be seen as a practical step towards achieving this goal. One of the founders and intellectual pillars of this revolution is Ayatollah Beheshti. However, his ideas regarding modern Islamic civilization-building have yet to be thoroughly examined and analyzed. This study seeks to answer the question of how he, as a prominent political and religious figure, viewed modern Islamic civilization and what elements and characteristics his thoughts contained in relation to civilization-building.The research findings indicate that although Martyr Beheshti did not explicitly state opinions about civilization, there are meaningful connections between his thoughts and actions and the components of civilization-building, based on his surviving scholarly works and revolutionary activities. In the theoretical dimension, based on his philosophical studies, he advocated for a philosophical explanation of monotheistic politics and focused on the political thought of governance in Islam and its examples from the political aspect of modern Islamic civilization-building.In the jurisprudential dimension, Martyr Beheshti’s primary efforts were focused on the jurisprudential explanation of the principle of the Guardianship of the Islamic Jurist (Wilayat al-Faqih) as the ultimate theory of Shiite governance in the era of occultation. Practically, Martyr Beheshti was a pioneer of Islamic civilization-building from a political perspective during his lifetime, establishing civil institutions within the Islamic system and implementing Islamic political jurisprudence in society.

Ethics is one of the most important categories that humanity has always needed in its life. The issue of this research is based on the relationship between ethics and civilization. To explain the relationship between these two variables, the ethical discourse of Imam Ali (AS) is used as a criterion and the question is raised that how ethics leads to the achievement of civilization based on the ethical discourse of Imam Ali (AS). It seems that, based on the ethical discourse of Imam Ali (AS), ethics provides the possibility of achieving civilization by ensuring the dignity of humans, and there is a mutually reinforcing relationship between ethics and civilization; that is, by achieving a level of civilization, society will achieve a higher level of ethics and will affect other areas such as human rights. Human dignity is not only a fundamental right in itself, but also constitutes the real foundation of fundamental rights. The achievement of the present research is that the basis and axis of Islamic ethics is the dignity of the self; because without paying attention to human dignity, any type of ethics and education loses its color. The moral discourse of Imam Ali (AS) supports the preservation of human dignity, and its indicators include justice in all dimensions, including political, economic, and social, equality in humanity, avoidance of oppression, responsibility, and acceptance of criticism.

Basij Mustafafin, which is one of the influential architectures of Imam Khomeini (RA), plays a role as a Jihadist institution in all fields, which is effective in the defense of the sacred, the defense of the shrine, and various programs of the Islamic Revolution, and is a model It is suitable for the countries of the Islamic Resistance Front. This research was conducted with the aim of investigating the role of Basij social participation in the formation of modern Islamic civilization with a mixed method. First, based on the views of the Supreme Leader, Basij civilization was carried out in the form of content analysis and with a qualitative method, and then, with a quantitative method, Basij's social participation was studied with indicators of social self-confidence, social capital, economic capital, and history of membership in Basij. In the qualitative method, the sample was obtained with theoretical saturation. The statistical population of the research was all the members of the Khalkhal Corps, which was determined as the sample size of 367 people using Cochran's formula. The sampling method of the research is a cluster type and the tool of data collection is a researcher's questionnaire, the validity of which has been obtained with the opinion of sociologists and methodologists, and its reliability for the research variables is 811. /. up to 930/. In the qualitative part, 23 basic themes in 6 organizing themes were related to the central theme of the role of civilizing Basij, which is the expectations of Basij from the Supreme Commander. The obtained results showed little for social participation, the average social participation of Khalkhal Basijians was average. The analysis of the hypotheses of the research states that the feeling of social self-confidence, social capital, economic capital and history of membership in Basij have a significant role on the social participation of Basij members in the development and creation of a forward-looking atmosphere and civilization. The fit indices of the structural equation model showed that there is a high agreement between the experimental data and the conceptual model of the research. The comparison of expectation and situation shows that Basabj has played the role of civilization in an average size with the index of participation with the indicators of self-confidence, social capital, etc., its membership should strive more to fulfill the ideal role.

The concept of development in the teachings of Ayatollah Khamenei is contrary to the Western concept of development. In the teachings of Ayatollah Khamenei, the Iranian and Islamic model of progress and indigenous development is used instead of the concept of development in its Western concept. Such a reading of development in the teachings of Ayatollah Khamenei is because development, according to Western standards and models, originates from humanistic and secular sources, while the Iranian and Islamic model of progress and development is based on spirituality and reliance on Islamic intellectual-philosophical foundations. In the present study, an attempt is made to explain and examine, in addition to the conceptualization of development and its dimensions, the meaning and concept of development, economic, political, cultural and social development based on the views of Ayatollah Khamenei, the nature of the Iranian Islamic model of progress and indigenous development and its place in the thoughts of Ayatollah Khamenei. Therefore, in response to this question, it has been formulated that: According to the teachings of Ayatollah Khamenei, what manifestations and signs does the Iranian Islamic model of indigenous progress and development rely on and what position does it have in the teachings of Ayatollah Khamenei? The hypothesis that is evaluated and tested in response to the research question is that: The Iranian Islamic model of indigenous progress and development relies on manifestations and signs such as: spirituality, popularism, familyism, justice and social security, and adaptation to local requirements, which have priority over the concept of development in its Western concept. It is necessary to remember that the present study is applied from the perspective of its purpose and qualitative from the perspective of data analysis. From the perspective of how the data was collected, it is documentary. From the perspective of its nature, the present study is descriptive and data and findings analysis. The present study has used the theoretical model of development.The concept of development in the teachings of Ayatollah Khamenei is contrary to the Western concept of development. In the teachings of Ayatollah Khamenei, the Iranian and Islamic model of progress and indigenous development is used instead of the concept of development in its Western concept. Such a reading of development in the teachings of Ayatollah Khamenei is because development, according to Western standards and models, originates from humanistic and secular sources, while the Iranian and Islamic model of progress and development is based on spirituality and reliance on Islamic intellectual-philosophical foundations. In the present study, an attempt is made to explain and examine, in addition to the conceptualization of development and its dimensions, the meaning and concept of development, economic, political, cultural and social development based on the views of Ayatollah Khamenei, the nature of the Iranian Islamic model of progress and indigenous development and its place in the thoughts of Ayatollah Khamenei. Therefore, in response to this question, it has been formulated that: According to the teachings of Ayatollah Khamenei, what manifestations and signs does the Iranian Islamic model of indigenous progress and development rely on and what position does it have in the teachings of Ayatollah Khamenei? The hypothesis that is evaluated and tested in response to the research question is that: The Iranian Islamic model of indigenous progress and development relies on manifestations and signs such as: spirituality, popularism, familyism, justice and social security, and adaptation to local requirements, which have priority over the concept of development in its Western concept. It is necessary to remember that the present study is applied from the perspective of its purpose and qualitative from the perspective of data analysis. From the perspective of how the data was collected, it is documentary. From the perspective of its nature, the present study is descriptive and data and findings analysis. The present study has used the theoretical model of development.

In today's evolving world, success is one of those societies that establish a meaningful relationship between scarce resources and the managerial and entrepreneurial abilities of their human resources. Naturally, the realization of Islamic civilization and the path of forward movement and all-round development will be possible when, by understanding the importance of entrepreneurship and creating the necessary platforms, human resources are equipped with productive entrepreneurial knowledge and skills, so that by using this valuable ability, other resources of the society To create value and achieve growth and development, to be managed and guided. Expanding the spirit of entrepreneurship and educating entrepreneurs in society has a positive effect on economic and social growth. This research, which is a descriptive-exploratory fundamental research, based on the "theme analysis" method in fundamental studies, according to the research methodology, the factors and characteristics of the model of "Iranian Islamic entrepreneurship" from the perspective of Ayatollah Khamene. to present The research, corresponding to the identification and introduction of the main themes that emerged from the data, has been studied by using the statements of the Supreme Leader in full reading until saturation is reached. From the coding (conceptualization) of 284 codes and concepts, 29 organizing themes and 5 main themes were formed in the form of "Islamic Iranian model" .