دانشگاه شاهد فصلنامه مطالعات بنیادین تمدن نوین اسلامی 2676-525X 8 1 2025 03 21 The Role of the Political Components of the Arbaeen March in Realizing Islamic Civilization with Emphasis on the Statements of Ayatollah Khamenei نقش مؤلفه‌های سیاسی پیاده‌روی اربعین در تحقق تمدن اسلامی با تأکید بر بیانات آیت‌الله خامنه‌ای 1 28 4677 10.22070/nic.2025.19386.1325 FA جلیل دارا دانشیار علوم سیاسی، دانشکده علوم‌انسانی، دانشگاه تربیت مدرس، تهران، ایران. 0000-0003-3751-9212 الهه صادقی استادیار علوم سیاسی، دانشکده علوم انسانی، دانشگاه تربیت مدرس، تهران، ایران 0009-0003-9208-8854 Journal Article 2024 08 24 Purpose: The purpose of this study is to explore Ayatollah Khamenei's perspective on the role of the political elements of the Arbaeen Walk in the realization of Islamic civilization. In fact, it is essential to understand the accurate and scientific perspective of him as a leader of Iran, who possessed a comprehensive understanding of the nature and significance of the events of Karbala and Arbaeen. His approach to this ceremony is not only civilizational but also holds a position that can guide humanity toward a unified nation centered around Imam Hussein (AS). Methodology: The method employed in this study is qualitative content analysis. Utilizing this approach, the research investigates Ayatollah Khamenei's statements regarding the role of the political components of the Arbaeen Walk in the realization of Islamic civilization. Findings: The findings of this study indicate that, from his perspective, the political components of this ceremony include nation-building, unity, the promotion of justice, resistance to oppression, and Islamic awakening. These elements have accelerated the realization and advancement of Islamic civilization. Conclusion: The results indicate that, from the perspective of Ayatollah Khamenei, one of the political roles of the Arbaeen Walk in the realization of Islamic civilization is nation-building. This ceremony represents the journey between God and the Divine Return. It resonates with the lamentations of those who are weary of the absence of monotheism and have lost their primary path and purpose amid the chaos of modernity. However, by participating in this ceremony, they demonstrate that they have rediscovered their true direction and purpose. In fact, since the beginning of creation, both Muslims and non-Muslims have oriented themselves towards the Kaaba. At various points in history, the Almohads directed their focus towards Jerusalem, at one time towards Baqi', and today towards Najaf and Karbala. Therefore, since the beginning of creation, the movement has been toward God, the Prophet, or the Wali, as the essential focus is the "face of God, which draws those who love truth and seek authenticity. This is the compelling magnetism of Hussain, to which people, regardless of their linguistic, racial, religious, or political affiliations, are drawn together as a single Ummah to achieve a specific goal: The Caliphate of Allah. Another significant role of the Arbaeen Walk in the realization of Islamic civilization is the promotion of unity and solidarity among Muslims. Despite their ethnic, national, racial, and linguistic differences, individuals find common purpose under the banner of Imam Hussein (AS) as pilgrims and servants of the Imam. This unity, rooted in the legacy of Hussein, serves as a foundation for Islamic civilization. Another political aspect of this ceremony is the spread of justice. Attending these ceremonies signifies the establishment of rights and the manifestation of a classless society. This ceremony also serves as a manifestation of resistance and the struggle against global oppression and arrogance. By participating in this event, individuals are rejecting the Yazidi culture of global arrogance. This presence signifies the formation of a new identity for Muslims, who are striving to navigate the realm of a proud world in the best possible way, with a focus on truth and justice, as exemplified by Imam Hussein (AS). The final political aspect of the Arbaeen march in the pursuit of Islamic civilization is the Islamic Awakening. The Arbaeen march represents a transformation in individual lifestyles and, consequently, the awakening of nations as they move toward a righteous path. In fact, it represents a movement toward growth and transcendence, serving as a prelude to the arrival of the Savior. امروزه قدرت‌های استکباری جهان درصددند که تمدن خویش را به‌عنوان الگوی مطلوب و برتر برای کشورهای جهان ترسیم نمایند، اما برنامه‌های جامع و کامل دین اسلام، سوق‌دهندۀ انسان به‌سوی تمدنی درخشان، کارآمد و پویا بوده و براین‌اساس در سطح جهانی، سدی عظیم در فراگیر شدن تمدن سکولار غربی است. درواقع، جهان استکبار با شیوه‌های متعدد و متفاوت به دنبال خدشه‌دار کردن تعالیم اسلامی و نابودی وحدت مسلمانان است. یکی از این اقدامات، محو کردن یا کم‌رنگ جلوه دادن مراسم پیاده‌روی اربعین است، زیرا این مراسم از این امکان و ظرفیت بهره‌مند است که بسترساز تحقق تمدن اسلامی گردد. آیت‌الله خامنه‌ای در بیانات متعدد از یک‌سو به مؤلفه‌های متفاوت پیاده‌روی اربعین تأکید کرده و ازسوی‌دیگر به ظرفیت تمدن‌سازی این مراسم پرداخته‌اند. بنابراین هدف این پژوهش دستیابی به دیدگاه آیت‌الله خامنه‌ای در خصوص نقش مؤلفه‌های سیاسی پیاده‌روی اربعین در تحقق تمدن اسلامی است. لذا بیانات ایشان از سال 1360ـ1403با روش تحلیل محتوای کیفی بررسی و پنج مقوله استخراج گردید. یافته‌ها نشان داد که از منظر ایشان، مؤلفه‌های سیاسی این مراسم امت‌سازی، وحدت، عدالت‌گستری، مقاومت-ظلم‌ستیزی و بیداری اسلامی است که تحقق و اعتلای تمدن اسلامی را تسریع کرده است.

https://nic.shahed.ac.ir/article_4677_82ba9d6eee3f026be339bb287651c3d8.pdf

دانشگاه شاهد فصلنامه مطالعات بنیادین تمدن نوین اسلامی 2676-525X 8 1 2025 03 21 Shiite Beliefs as the Foundation of Islamic Civilization-Building Government: A Case Study of the Alawite Government of Tabaristan with Emphasis on Spriggans' Research Method بسترهای اعتقادی شیعه به‌مثابۀ بنیان حکومت تمدن‌ساز اسلامی: موردکاوی حکومت علویان طبرستان با تأکید بر روش جستاری اسپریگنز 29 56 4678 10.22070/nic.2025.19378.1323 FA مرتضی علویان دانشیار گروه علوم سیاسی، دانشگاه مازندران، بابلسر، ایران. 0000-0001-8086-8149 احمد جهانی نسب پژوهشگر پسادکتری علوم سیاسی، دانشگاه مازندران، بابلسر، ایران. 0000-0001-5807-7199 Journal Article 2024 09 23 Purpose: The study aims to assess the development of Islamic civilization through a specific historical instance from Iran: the uprising of the Alawite in Tabarestan and the formation of the first Shiite government in the country. This analysis will consider both the intellectual and belief principles of the time, as well as the historical context of that era. The study aims to model a historical case of the Shiite uprising and to theorize its application in today's world. The historical potential for civilization-building, exemplified by the Shiite revolutionary uprisings and the struggle against oppression throughout various eras, can serve as a model for contemporary individuals. By drawing on these lessons, we can advance the goals of Islam and make strides toward human perfection. Methodology: The theoretical data collection method employed in this study relies on library resources. Additionally, the Spriggans model, as introduced in the book Understanding Political Theories, is utilized methodologically. This model comprises four stages: problemology, explanation, idealism, and solutionology. The starting point is to identify political problems and crises and then attempt to resolve them. In the case study of the Alawite government formation, understanding the historical context on one hand and the fundamental beliefs of Shiite Islam on the other is essential. Applying this method can be effective. Findings: Explaining the background of Shiite beliefs as the foundation for the Islamic civilization and its governance, particularly in light of the Alawite Shiite uprising in Tabarestan, the following points have been identified: The four stages of problemology, explanation, idealism, and solutionology are utilized in the Spriggans research method to investigate: 1) the socio-political crises faced by the government during the early centuries of the Islamic era and their underlying causes, and b) the context of the Alawite uprising in response to these crises. 2. According to investigations, there are several cases of government crises, including the government's weakness and the subsequent reduction of key political figures; a lack of unity among Muslims; the usurpation of the Prophet’s succession and the marginalization of Al-Hashem; a lack of moderation in decision-making; and the imposition of heavy taxes on the populace. 3. The roots of the current crisis in the Islamic world include a lack of prophetic guidance and improper execution of Islamic principles; a government that lacks religious authenticity yet appears monotheistic, accompanied by inappropriate innovations in Islamic teachings; politics driven by Pan-Arabism, along with racism and the supremacy of Arabs over non-Arabs; and the injustices perpetrated by rulers. 4. Shiites developed their political theories based on the principles of human perfection and the inherent nature of human behavior. To address crises—whether individual or social—they defined their ideal political system as a continuous leadership grounded in justice, committed to combating oppression. The uprisings of the Shiites were not aimed at establishing a repressive government; rather, they sought to revive their religion, address the tyranny of the caliphs towards Al-Hashem, and renew the traditions of the Prophet. From a theological perspective, the philosophy of Shiite history represents an ongoing struggle between right and wrong, a struggle that extends to the present day. This continuous leadership system is intended to promote justice and unity. 5. The Shiite belief system, rooted in a monotheistic worldview, emphasizes the ideal of combating injustice and oppression. Consequently, it is essential to establish an Islamic system that fosters civilization in a world rife with chaos and cruelty. Conclusion: The results of the study indicate that the formation of the Alawite government in Tabarestan was influenced by the religious inclinations of the Shiites, specifically the Zaidi Shiites. Beyond the evident political and geographical factors, it appears that the Zaidi religious beliefs, along with their unique interpretation of the conditions for leadership and the prevailing governmental discourse, motivated the establishment of a mobilizing ideology. This, in turn, facilitated the formation of the Alawite revolutionary government in Tabarestan, which aimed to combat oppression and establish a just military presence. Consequently, the socio-political crises of the early centuries of Islam—including sectarian conflicts, societal disunity, and the absence of a strong central government—contributed to the government's weakness. تمدن‌سازی اسلامی را از ابعاد مختلفی می‌توان بررسی کرد. نوشتار حاضر درصدد است تمدن‌سازی اسلامی را با مصداقی عینی در تاریخ ایران اسلامی با توجه به بسترهای فکری و اعتقادی شیعه ارزیابی کند. ازجمله مهم‌ترین جنبش‌های شیعی در ایران که در برابر خلافت عباسی و امارت‌های آن ایستادگی کرد، نهضت علویان طبرستان بود که به‌عنوان نخستین حکومت شیعه در ایران نیز شناخته می‌شود. بنابراین مسئلۀ پژوهش حاضر چنین تدوین شده است که زمینه‌های اعتقادی شیعه در جهت روی کار آمدن علویان طبرستان چه بوده است. لذا ضمن بهره‌مندی از مدل چهارگانۀ اسپریگنز به روش تحلیلی و تاریخی در چهار محور مشکل‌شناسی، تعلیل‌شناسی، آرمان‌شناسی و راه‌حل‌شناسی چنین نتیجه‌گیری شد: روی کار آمدن حکومت علویان در طبرستان متأثر از گرایش‌های مذهبی‌شان یعنی شیعۀ زیدیه بوده است. فارغ از عوامل گویای جغرافیایی و سیاسی، به ‌نظر می‌رسد باورهای اعتقادی و کلامی فرقۀ زیدیه متقدم درزمینۀ امامت و تفسیر خاص آنان از شروط امام، با توجه به عملکرد گفتمان غالب و مسلط دستگاه خلافت، انگیزۀ تأسیس ایدئولوژی بسیج‌گر و متعاقب آن، تشکیل حکومت انقلابی علویان طبرستان را با هدف مقابله با ظلم و ستم خلفا و استقرار نظامی عادلانه فراهم ساخته است؛ بنابراین بحران سیاسی‌اجتماعی قرون نخستین اسلام ازجمله اختلافات فرقه‌ای و عدم وحدت جامعۀ اسلامی و نیز نبود دولت مرکزی نیرومند، در نهایت به ضعف دستگاه خلافت انجامید که خود حاصل فقدان رهبری امامت به‌مثابۀ استمرار نبوت و اجرا نشدن درست قوانین شریعت و بی‌عدالتی حکام بود؛ از‌این‌رو مقالۀ حاضر مبنای اصلی خیزش علویان طبرستان را به‌عنوان الگوی تمدن‌ساز اسلامی در بسترهای فکری و اعتقادی مذهب تشیع جست‌وجو کرده است که این امر، به‌خودی‌خود بسترهای تاریخی آن عصرِ جهان اسلام را نیز مورد توجه قرار می‌دهد.

https://nic.shahed.ac.ir/article_4678_ac4d17530106c3e3c2fb5e2dad0e51b7.pdf

دانشگاه شاهد فصلنامه مطالعات بنیادین تمدن نوین اسلامی 2676-525X 8 1 2025 03 21 The Political Psychology of Sayyed Hassan Nasrallah’s Leadership as an Agent of the New Islamic Civilization روان‌شناسی سیاسی رهبری سید حسن نصرالله به‌مثابۀ کارگزار تمدن نوین اسلامی 57 80 4802 10.22070/nic.2025.20016.1362 FA شهره پیرانی دانشیار علوم سیاسی و مطالعات انقلاب اسلامی دانشگاه شاهد، تهران، ایران. 0000-0001-8287-2600 سجاد شریف عسگری دانشجوی کارشناسی ارشد روابط بین‌الملل دانشگاه تهران، تهران، ایران. 0009-0001-5768-3792 میلاد زراعتکار دانشجوی کارشناسی ارشد روابط بین‌الملل دانشکدۀ روابط بین‌الملل، وزارت امور خارجه، تهران، ایران Journal Article 2024 07 17 Purpose: This research analyzes Sayyed Hassan Nasrallah's leadership paradigm as a key figure in the development of a new Islamic civilization. The study examines how the interaction between structural conditions, psychosocial mechanisms, and individual capabilities contributes to effective leadership during times of crisis and transformation. The research question identifies the multifaceted factors that have allowed Nasrallah to rise as an influential civilizational leader, despite facing significant regional and international challenges. This investigation examines how Nasrallah has balanced traditional religious authority with modern political leadership, ideological consistency with tactical flexibility, and local constituencies with regional geopolitical considerations. Methodology: To address these questions, the study employs a multi-level theoretical framework that integrates three complementary perspectives: Max Weber’s theory of charismatic authority at the macro level to analyze structural conditions, Post’s psychological theory at the meso level to examine leader-follower dynamics, and Greenstein’s personality theory at the micro level to evaluate individual leadership traits and capabilities. The research methodology employs qualitative analysis of speeches, interviews, policy decisions, and leadership behaviors, all contextualized within the historical and geopolitical landscape of the Middle East. Through this methodological approach, the study identifies patterns and principles that define effective civilizational leadership in contemporary Islamic contexts. Additionally, this research employs critical discourse analysis and historical-comparative methods to examine the evolution of Nasrallah's leadership over more than three decades. It explores how his leadership has adapted to regional and international contextual changes, identifying the dynamic mechanisms of adaptation and adjustment in his performance. Findings: The findings reveal that Nasrallah's leadership effectiveness arises from the dynamic interaction of three critical components. First, the presence of structural crisis conditions creates both challenges and opportunities for transformative leadership. These factors include the failure of conventional state structures to address fundamental grievances, the existence of geopolitical vacuums, aspirations for resistance against perceived injustices, and the quest for genuine Islamic models of governance that effectively respond to contemporary challenges while preserving cultural authenticity. Second, sophisticated psychosocial mechanisms establish profound emotional and ideological connections between the leader and their followers, fostering a collective identity and shared purpose. These mechanisms encompass compelling narrative frameworks that integrate religious symbolism with contemporary political realities, the cultivation of trust through demonstrated integrity, and the establishment of institutional structures that reinforce ideological commitments through effective service delivery. Third, exceptional individual capabilities include strategic vision, communication skills, emotional intelligence, moral authority, and decision-making abilities under conditions of uncertainty. The research indicates that a unique combination of authenticity, moral courage, loyalty to core ideals, tactical intelligence, and strategic patience has enabled Nasrallah to gain widespread trust not only among his direct followers but also within broader Islamic communities. The study identifies several innovations in Nasrallah’s leadership approach, including his development of strengths rather than weaknesses in authority; his cultivation of distributed leadership capabilities; his emphasis on intellectual development alongside military capabilities; and his ability to foster cross-sectarian alliances despite operating in a deeply sectarian environment. This study contributes to leadership theory by demonstrating the limitations of Western-centric leadership models when applied to non-Western contexts that have strong religious dimensions. The findings challenge simplistic dichotomies between traditional and modern leadership styles, revealing complex hybridizations that simultaneously draw on religious authority, national legitimacy, and personal capability. The research also enhances our understanding of effective leadership in conditions of extreme adversity and resource constraints. It suggests that conventional resource-based theories of leadership may require modification when applied to resistance movements operating under existential threats. Conclusion: The research concludes that successful leadership in the development of modern Islamic civilization requires a balance and synergy among structural opportunities, psychosocial processes, and personal competencies. Charismatic leadership emerges and thrives through the integration of these elements, creating virtuous cycles of increasing effectiveness and legitimacy. This study enhances the broader understanding of transformative leadership within religious and cultural contexts, providing insights into how charismatic figures can influence civilizational processes by effectively navigating complex socio-political landscapes while maintaining legitimacy. The findings may contribute to the development of new leadership models in contemporary Islamic movements and offer a framework for a deeper understanding of civilization-building capacities in the Islamic world. این پژوهش به تحلیل الگوی رهبری سید حسن نصرالله به‌عنوان یک بازیگر مؤثر در فرایند تمدن‌سازی نوین اسلامی می‌پردازد و در پی آن است تا نشان دهد چگونه تعامل میان شرایط ساختاری، مکانیسم‌های روانی‌ ـ ‌‌اجتماعی و قابلیت‌های فردی، موجب شکل‌گیری رهبری مؤثر در موقعیت‌های بحرانی می‌شود. در این راستا، پژوهش از چهارچوبی نظری و یکپارچه بهره می‌گیرد که شامل نظریۀ کاریزماتیک ماکس وبر در سطح کلان، نظریۀ روان‌شناختی پست در سطح میانی و نظریۀ شخصیت گرینستاین در سطح خرد است. یافته‌ها حاکی از آن است که موفقیت رهبری نصرالله حاصل تعامل پیچیدۀ سه مؤلفۀ کلیدی است: نخست، شرایط ساختاری بحرانی که زمینه‌ساز ظهور رهبری تمدن‌ساز می‌شود؛ دوم، مکانیسم‌های روانی‌ ـ‌ اجتماعی که پیوندی عمیق میان رهبر و پیروان ایجاد می‌کند و سوم، قابلیت‌های فردیِ استثنایی که امکان بهره‌برداری مؤثر از این شرایط را فراهم می‌آورد. درمجموع، این پژوهش نشان می‌دهد که رهبری موفق در تمدن نوین اسلامی نیازمند توازن و هم‌افزایی میان این سه سطح تحلیلی است و رهبری کاریزماتیک می‌تواند ازطریق ادغام این سطوح، نقشی محوری در تحقق تمدن اسلامی ایفا کند.

https://nic.shahed.ac.ir/article_4802_137bdd55f159c4f5556391f53e608f2e.pdf

دانشگاه شاهد فصلنامه مطالعات بنیادین تمدن نوین اسلامی 2676-525X 8 1 2025 03 21 Examining the Challenges of Rentier and Centralized Government in the Context of Islamic State-Building Based on the Quran and the Prophetic Tradition بررسی چالش‌های دولت رانتیر و تمرکزگرا در راستای دولت‌سازی اسلامی براساس قرآن و سیرۀ نبوی(ص) 81 114 4803 10.22070/nic.2025.19868.1357 FA المیرا رقیبی الاتیموری دانشجوی دکتری علوم قرآن و حدیث، دانشکدۀ الهیات و معارف اسلامی، دانشگاه مازندران، بابلسر، ایران. 0000-0002-2916-2017 محمدباقر قالیباف استاد جغرافیای سیاسی، دانشکدۀ جغرافیا، دانشگاه تهران، تهران، ایران. 0000-0002-6639-9339 محمدمهدی شاهمرادی فریدونی دانشیار علوم قرآن و حدیث، دانشکدۀ الهیات و معارف اسلامی، دانشگاه مازندران، بابلسر، ایران. 0000-0001-5823-4211 Journal Article 2024 05 31 Purpose: State-building based on the model of the Islamic Revolution is one of the most significant challenges confronting the Islamic Republic of Iran. The term "challenge" refers to the obstacles and problems that stand in the achievement of the ultimate goal of the Islamic Revolution: the establishment of a new Islamic civilization. State-building should be viewed as a crucial objective. Until its importance is clearly articulated, it will be challenging to plan for and pursue other goals of the Islamic Revolution. The present study aims to identify and analyze the structural challenges faced by the Iranian government, particularly rentierism and centralization. It also seeks to provide solutions grounded in the teachings of the Quran and the life of the Prophet to address these challenges. Methodology: Using descriptive-analytical and meta-analytical-historical methods, along with qualitative and fundamental data analysis, this research demonstrates that rentierism and state centralization—two significant challenges—have severely impacted both the efficiency and justice in the governance system. The methods employed are as follows: Initially, a descriptive-analytical approach is used to define the government, along with its administrative and executive systems, while also introducing various types of government structures. By highlighting the significance of the Holy Quran and the Prophet Muhammad (PBUH) in modeling an Islamic government, these two authentic Islamic sources are recognized as reference points from the perspective of Imam Khomeini and Ayatollah Khamenei. They serve as guiding principles for reforming and enhancing the governmental structure within the Islamic system and the Islamic Revolution of Iran. Furthermore, a meta-analysis is conducted to establish a connection between the interpretative studies of the Quran and the conduct of the Prophet with the structure of modern government today. Additionally, historical analysis, a valuable method for management studies, is employed to examine the structural aspects of government during the early Islamic period and the governance of the Prophet. Findings: The findings of the present research are as follows: First, based on the perspectives of two prominent leaders of the Islamic Revolution, a connection can be established between the teachings of the Quran and the governance practices of the Prophet. This connection allows us to draw significant lessons applicable to contemporary governance. Second, contemporary interpreters of the Quran have offered valuable insights into the political and social verses of the text, from which the principles of an Islamic state can be derived. The Holy Quran opposes rentier states and emphasizes the utilization of all divine blessings, gifts, and resources. Furthermore, the Quran underscores the importance of a taxation system, viewing it as a means to enhance domestic production and liberate the country from dependence on oil revenues and rent-based income. Additionally, the Prophet, during his governance in Medina, strongly emphasized the role of the people and never allowed his government to become centralized. It is important to note that centralization is a characteristic of a rentier state, and addressing these two challenges is essential for the establishment of an Islamic state. Conclusion: By examining the teachings of the Quran and the life of the Prophet, this research concludes that a semi-centralized governance model can be regarded as an effective approach for minimizing rent-seeking behaviors and centralization, while also achieving the objectives of state-building in the context of the Islamic Revolution. The innovation of this research lies in presenting an Islamic governance model grounded in religious sources and tailored to address the challenges present in the Iranian governance system. The findings of this research also demonstrate that the teachings of the Quran and the Sunnah of the Prophet (PBUH) are not confined to a specific time or place, highlighting the enduring relevance of Islam for all. دولت‌سازی در طراز انقلاب اسلامی یکی از مهم‌ترین اهداف پیش روی نظام جمهوری اسلامی ایران است. پژوهش حاضر با هدف شناسایی و تحلیل چالش‌های ساختاری دولت ایران، به‌ویژه رانتی‌ بودن و تمرکزگرایی و ارائۀ راهکارهایی مبتنی‌بر قرآن و سیرۀ نبوی(ص) برای برون‌رفت از این چالش‌ها انجام شده است. با بهره‌گیری از روش توصیفی-تحلیلی و فراتحلیل-تاریخی و تحلیل داده‌های کیفی-بنیادی، این پژوهش نشان می‌دهد که رانتیریسم دولتی و تمرکزگرایی آن به‌عنوان دو چالش اصلی، بر کارآمدی و عدالت در نظام حکمرانی به‌شدت تأثیر گذاشته‌اند. با بررسی آموزه‌های قرآن و سیرۀ نبوی(ص)، این پژوهش به این نتیجه رسیده است که مدل حکمرانی نیمه‌متمرکز، الگویی کارآمد برای کاهش درآمد رانتی‌ و تمرکزگرایی و تحقق اهداف دولت‌سازی در طراز انقلاب اسلامی خواهد بود. نوآوری این پژوهش در ارائۀ یک مدل حکمرانی اسلامی مبتنی‌بر منابع دینی و تطبیق آن با چالش‌های موجود در نظام حکمرانی ایران است.

https://nic.shahed.ac.ir/article_4803_2912bbeedc16c67bd0529ab7d438c1ac.pdf

دانشگاه شاهد فصلنامه مطالعات بنیادین تمدن نوین اسلامی 2676-525X 8 1 2025 03 21 The Referent Capacities of Iran's Regional Power in the Realizing Civilization in West Asia ظرفیت‌های مرجعیت قدرت منطقه‌ای ایران در تحقق تمدن‌سازی در غرب آسیا 115 144 4744 10.22070/nic.2025.19732.1346 FA جعفر نقدی استادیار روابط بین‌الملل، دانشگاه عالی دفاع ملی، تهران، ایران 0009-0002-5474-9992 هادی صادقی اول استادیار علوم سیاسی، دانشگاه شیراز، شیراز، ایران 0000-0001-7575-8893 Journal Article 2024 05 13 Purpose: Undoubtedly, one of the manifestations of Iran's civilization and its advancement in the West Asian region is the recognition of the power capabilities that the Islamic Republic of Iran possesses, which can elevate its regional and international standing. Based on this, the purpose of this research is to conceptualize and establish a suitable framework for this concept. Specifically, this research aims to analyze which goals, strategies, and features are appropriate for Iran to achieve the vision of Islamic-Iranian civilization in West Asia. To address this issue, this research considers the concept of the referent of regional power and its capacities. Methodology: This article is theoretical in nature; the authors utilized mental creativity and prior knowledge to gather information and primary analysis materials through a library method. They produced and presented new theoretical propositions using logical and argumentative analysis techniques. Additionally, this research incorporates the opinions of experts. Findings: The recognition of Iran's power as a dominant force in West Asian civilization can be understood through three key indicators. First, we must consider the goals that encompass the following elements: maintaining dignity and respect, fostering a policy of good neighborliness, and establishing a desired order. These goals encompass the policies necessary to realize the vision of Islamic-Iranian civilization. The second axis focuses on strategies, which consist of several key elements: Imaging, Granting, Inspiration, Presentation, and Attractiveness. The strategies encompass perceptual insights that foster a dialogue aimed at achieving consensus among elites and rulers to establish civilization in West Asia. Additionally, the characteristics include several other elements: security-seeking, systematic, ambivalent, communitarian, justice-seeking, satisfying, benevolent, and culture-oriented. The features encompass the essential tools and supplies required to enhance the capabilities of civilization through the authority of regional power. These resources should be utilized after establishing a compelling vision. All of these aspects will be explained. Conclusion: In this article, an attempt was made to design a model that explains the concept of referent regional power in response to the research question regarding the type of regional power the Islamic Republic of Iran seeks. This model consisted of three components: features, goals, and strategies. In the context of regional power, the goals of the referent regional power were examined. There appears to be significant alignment between the objectives of the referent regional power and those outlined in the 2024 vision document, particularly concerning the Islamic world and neighboring countries. This alignment suggests that the concept effectively elucidates the nature of the regional power of the Islamic Republic of Iran. Efforts were made to analyze the ontological dimension to identify its boundaries and shortcomings in comparison to similar concepts. Among its features, the bold normative, cultural, civilizational, interactive, and idealistic aspects are noteworthy. Ultimately, strategies to achieve the objectives of a referent regional power have been identified. The nature of the strategies indicates that the regional power of the Islamic Republic of Iran is rooted in the concept of “honor” in its foreign policy. In alignment with this principle, the Islamic-Iranian discourse of the Islamic Republic seeks to expand its influence, not through direct intervention, but by inspiring other countries. In doing so, it aims to guide them along the path of Islamic-Iranian civilization. بی‌شک یکی از مظهرهای تحقق و پیشبرد تمدن‌سازی ایران در منطقۀ غرب آسیا فهم آن دسته از ظرفیت‌های قدرتی است که جمهوری اسلامی ایران در اختیار دارد و می‌تواند بر مبنای آن جایگاه منطقه‌ای و بین‌المللی خود را ارتقا دهد. بدین‌ منظور در این مقاله ابعاد سه‌گانۀ ظرفیت‌سازی از قدرت منطقه‌ای ایران واکاوی و مشخص شد که ابعاد مختلف ارتقای قدرت منطقه‌‌ای ایران در قالب سه بعد هدف‌ها و راهبردها و ویژگی‌ها بررسی‌شدنی است. روش تحقیق توصیفی‌تحلیلی است که برای گردآوری داده‌ها عموماً از منبع‌های کتابخانه‌ای و اسنادی استفاده شد؛ البته برای تأیید دقیق‌تر این رویکرد اسنادی جلسه‌های خبرگی و بحث کارشناسی هم به کار گرفته شد. نتیجه‌های تحقیق نشان داد مدل ارتقای قدرت منطقه‌ای ایران برای تمدن‌سازی در غرب آسیا شامل سه بُعد هدف‌ها (مشتمل بر 3 مؤلفه) و راهبردها (مشتمل بر 5 مؤلفه) و ویژگی‌ها (مشتمل بر 8 مؤلفه) تبیین‌پذیر است.

https://nic.shahed.ac.ir/article_4744_42778ef0b5805a96f9511e20b5611fce.pdf

دانشگاه شاهد فصلنامه مطالعات بنیادین تمدن نوین اسلامی 2676-525X 8 1 2025 03 21 Reconceptualization of Ziyarat (Pilgrimage) in the Islamic System and Civilization Based on the Monotheistic Worldview Emerging from the Covenant Concept بازپردازی مفهوم زیارت در نظام و تمدن اسلامی براساس جهان‌بینی توحیدی برآمده از مفهوم عهد 145 176 4742 10.22070/nic.2025.19415.1328 FA علی نوفرستی دکتری مدیریت آموزشی، پژوهشکده زیارت و گردشگری، دانشگاه فردوسی مشهد، مشهد، ایران. حسین افخمی روحانی استادیار مدیریت اسلامی، پژوهشکده مطالعات اسلامی در علوم انسانی، دانشگاه فردوسی مشهد، مشهد، Journal Article 2024 08 08 Purpose: Pilgrimage (Ziyarat) has been defined and interpreted in various ways throughout Islamic thought. The purpose of this study is to redefine the concept of pilgrimage within the framework of the Islamic monotheistic worldview, emphasizing its foundation in the concept of the Covenant (Ahd). This study seeks to move beyond conventional definitions of pilgrimage as merely a devotional practice, positioning it instead as a transformative phenomenon that strengthens the individual's spiritual journey while also influencing the broader structure of Islamic society and civilization. According to Quranic verses and Islamic traditions, the ultimate purpose of human creation and the ultimate goal of an Islamic society is to attain divine proximity (liqa’ Allah). Within this framework, seeking and engaging with divine signs (Ayat Allah), particularly the special divine signs (Ayat Khasa), is of paramount importance. Pilgrimage represents a direct engagement with divine signs, facilitating both spiritual growth and social cohesion within the Islamic system. Unlike other devotional acts, pilgrimage is fundamentally a two-way interaction. First, the pilgrim presents their faith and spiritual state before the divine figures, reaffirming their religious identity. Second, by renewing their covenant and allegiance to the divinely chosen individuals (Awliya Allah), the pilgrim redefines their role and position within the cosmic order and the Islamic societal framework. With this redefined understanding, pilgrimage emerges as an irreplaceable practice within the Islamic system—one that no other devotional or socio-religious practice can fully substitute in terms of its individual and communal impact. Methodology: This study employs a conceptual analysis and logical reasoning approach, utilizing library-based and documentary research methods. The research framework is structured around Islamic theological sources, historical analysis, and philosophical inquiry. It aims to demonstrate how pilgrimage, viewed through a redefined covenantal perspective, functions as a core mechanism for both spiritual transformation and the development of Islamic civilization. The research is guided by the following analytical dimensions: first, examining pilgrimage about divine proximity and the role of sacred figures in Islamic thought. Two, Covenant aspects: Establishing the relationship between Ziyarat and the Pilgrim’s reaffirmation of their spiritual and social commitments. Three, demonstrating how pilgrimage contributes to the formation of Islamic identity, reinforces social bonds, and strengthens the Islamic system. Findings: The study finds that pilgrimage plays a unique and irreplaceable role in both the individual and communal dimensions of Islamic life. First, it serves a spiritual and devotional purpose: pilgrimage is not merely a religious visit but a process of moral purification and self-realization. It serves as a means for the pilgrim to assess their faith, renew their spiritual allegiance, and draw closer to divine guidance. Second, the social and communal function of pilgrimage fosters unity, brotherhood, and a collective religious consciousness among Muslims. Events such as the Arbaeen Pilgrimage exemplify how mass pilgrimages create a shared spiritual experience that strengthens the bonds among believers, diminishes sectarian divisions, and reinforces Islamic solidarity. Three, pilgrimage serves as a Covenantal Act: Unlike other devotional practices, pilgrimage explicitly involves a contractual and covenantal dimension—a renewal of faith and a reaffirmation of the pilgrim’s place within the divine order and the Islamic framework. Furthermore, pilgrimage plays a vital role in the civilizational contribution: it acts as an essential component in Islamic civilization-building, shaping cultural identity, strengthening socio-religious institutions, and influencing governance and community structures. By integrating these perspectives, the study underscores that pilgrimage is not merely an isolated act of devotion but rather a foundational pillar in the development of the Islamic system. Conclusion: The redefinition of pilgrimage within a covenantal framework highlights its essential role in personal transformation, societal cohesion, and the continuity of Islamic civilization. By engaging with divine signs and reaffirming allegiance to divinely guided figures, the pilgrim actively participates in the divine plan for Islamic society. This study concludes that pilgrimage cannot be replaced by any other form of devotional or socio-religious act in the Islamic system. Its role in facilitating spiritual elevation, social unity, and contributing to civilizational development makes it a cornerstone of the Islamic worldview. Therefore, policymakers and religious scholars must recognize and integrate Ziyarat into broader socio-cultural and political strategies to fully harness its potential in shaping the contemporary Islamic world از زیارت تعاریف متعددی صورت گرفته است. هدف این پژوهش بازپردازی مفهوم زیارت در جهان‌بینی توحیدی و برآمده از مفهوم عهد است. این پژوهش با روش تحلیل مفهومی و استدلال منطقی و نیز با استفاده از مطالعات کتابخانه‌ای و اسنادی صورت پذیرفته است. بنا بر آیات و روایات، یگانه هدف آفرینش بشر و غایت مسیر جامعۀ اسلامی رسیدن و دیدار الهی است و برای این هدف بهره‌مندی از آیات الهی به‌‌خصوص آیات خاص الهی مورد توجه است. حضور در جوار این آیات مایۀ رشد و تقرب انسان به حضرت حق می‌شود. زیارت به معنای روبه‌رو شدن با آیات خاص الهی جایگاهی ویژه در جهان‌بینی توحیدی و رسیدن جامعه به قرب الهی دارد. درواقع زیارت پدیده‌ای دوسویه است؛ بدین معنا که از یک‌سو زائر در مواجهه با اولیای الهی دین خود را عرضه می‌کند و از‌سوی‌دیگر با تجدید عهد الهی در برابر اولیاءالله، نسبت و جایگاه خود را در نظام هستی و جامعۀ اسلامی مشخص می‌کند. با تعریف جدید صورت‌گرفته از مفهوم زیارت، می‌توان این‌گونه نتیجه گرفت که در نظام اسلامی، زیارت نقشی بی‌بدیل برای رشد فرد و جامعه ایفا می‌کند؛ به‌گونه‌ای که هیچ‌یک از اعمال عبادی‌اجتماعی دیگر نمی‌توانند جایگزینی برای او باشند.

https://nic.shahed.ac.ir/article_4742_a0205b87490c847182672e8d371e9948.pdf

دانشگاه شاهد فصلنامه مطالعات بنیادین تمدن نوین اسلامی 2676-525X 8 1 2025 03 21 A Study of the Civilizational Thought of Imam Musa al-Sadr with a Critical Approach to Western Civilization بررسی اندیشۀ تمدنی امام موسی صدر با رویکرد انتقادی از تمدن غرب 177 204 4675 10.22070/nic.2025.19830.1352 FA علی احمدپور دانشیار گروه معارف اسلامی، دانشگاه محقق اردبیلی، اردبیل، ایران. 0000-0002-3190-4024 Journal Article 2024 07 19 Purpose: The purpose of this article, which employs a descriptive-analytical method, is to elucidate the civilizational thought of Imam Musa al-Sadr, particularly his critical approach to the materialistic civilization of the West. It also addresses the pillars of Imam Musa al-Sadr's civilizational thought and his critiques of Western civilization. Therefore, this research aims to demonstrate that Imam Musa Sadr has articulated the characteristics of his civilization-building philosophy through a coherent intellectual framework. His ideas can serve as a successful model for contemporary society. Although extensive research has been conducted on the ideas of Imam Musa Sadr, his civilizational approach and civilizational thinking have been comparatively less addressed. Methodology: The research method employed in this article is descriptive-analytical, utilizing a documentary study approach. It references the works, speeches, and opinions of Imam Musa al-Sadr, along with related articles, to examine his intellectual contributions to religious civilization building while critically addressing Western civilization. Findings: The findings indicate that the primary axes and characteristics of Imam Musa al-Sadr's civilizational thought include: 1. The unparalleled and comprehensive ability of religion to build civilization, including the moral, social, and intellectual dimensions. 2. Attention to human identity, his existential dimensions, and the preservation of human dignity as indicators of civilizational progress. 3. Efforts for peace, dialogue, and peaceful coexistence among various sects and religions. From Sadr's perspective, some characteristics of Western civilization that serve as obstacles to progress include selfishness and egotism, materialism, the denial or neglect of God, and a sectarian and apartheid system. Conclusion: From the perspective of Imam Musa Sadr, the universe serves as the subject of the evolution of civilization and the progress of human culture; the bearer of these continuous developments and advances is man. Therefore, both the world and humanity manifest and evolve through all stages of civilization. The driving force behind civilization is humanity itself, which progresses toward civilization through its own will and free choice. According to Sadr, if a civilization is founded on religious and divine teachings, and if God is acknowledged rather than denied or ignored, humanity will progress toward peace, coexistence, and the preservation of human dignity. Conversely, if a civilization resembles the materialistic culture of the West, it will witness selfishness and egotism, tyranny, and the violation of others' rights. This environment often leads to the instrumental and sexual exploitation of women, as well as ongoing efforts to manipulate and create conflict within societies. In such a civilization, the primary objective becomes the maximization of material gain and the imposition of individual plans to fulfill personal interests and desires. From Sadr's perspective, forming an ideal civilization requires attention to the God-given abilities and capacities of humanity (anthropology), understanding the Creator's purpose for human existence in the universe, and recognizing the conditions and requirements for being a divine caliph on Earth. In order to build a civilization, humans need to grow and develop in all dimensions of their existence. One-dimensional growth can lead to selfishness, egoism, human misguidance, and the oppression of others. In order to achieve an ideal civilization, it is necessary to focus on human identity. This means that, while recognizing the differences among various religions and sects, individuals should be treated by human interests rather than personal agendas, and with a foundation of respect and human dignity. Finally, some of Sadr's suggestions for building an ideal civilization include the following: fostering a balance between science and religion, revitalizing the maternal role of women without commercializing it, and establishing human civilization on the principles of faith in God, jihad, and the struggle against a singular oppressive political domination. یکی از مهم‌ترین دغدغه‌های امام موسی صدر تمدن‌سازی آرمانی، صحیح و اصولی بود. هدف از نگارش این مقاله که با روش توصیفی‌تحلیلی انجام شده است، تبیین اندیشۀ تمدنی امام موسی صدر با رویکرد انتقادی او از تمدن مادی‌گرایانۀ غرب است و به این پرسش پاسخ داده شده است که ارکان اندیشۀ تمدنی امام موسی صدر چیست و او چه نقدی بر تمدن غرب داشته است؟ یافته‌ها نشان داد که محورها و ویژگی‌های اصلی در اندیشۀ تمدنی امام موسی صدر عبارت‌اند از: یک. ظرفیت بی‌بدیل و همه‌جانبۀ دین در تمدن‌سازی اعم از بُعد اخلاقی و اجتماعی و فکری؛ دو. توجه به هویت انسان و ابعاد وجودی او و حفظ کرامت انسانی به‌عنوان شاخص پیشرفت تمدنی؛ سه. تلاش برای صلح و گفت‌وگو و همزیستی مسالمت‌آمیز با فرقه‌ها و مذاهب مختلف. در مقابل برخی ویژگی‌های تمدن غرب از منظر امام موسی صدر مانند خودخواهی، مادی‌گرایی، انکار خداوند و نظام فرقه‌گرایانه و آپارتاید، به‌عنوان موانع تمدن‌سازی آرمانی معرفی شده‌اند. نتایج نشان می‌دهد که امام موسی صدر برای تحقق تمدن جهانی و آرمانی بر لزوم توجه به همۀ ابعاد انسانی، احترام به تنوعات دینی و فرهنگی، استفادۀ توأمان از علم و دین، احیای نقش مادری زن و مبارزه با سلطه‌گری ظالمانۀ تمدن غرب تأکید دارد.

https://nic.shahed.ac.ir/article_4675_6c2e49911b68d315555d5b3eb0dd45bf.pdf

دانشگاه شاهد فصلنامه مطالعات بنیادین تمدن نوین اسلامی 2676-525X 8 1 2025 03 21 Examining the Role of Jihadi Culture in the Creation of Modern Islamic Civilization, with Emphasis on Islamic Ethics Among Teachers بررسی نقش فرهنگ جهادی در ایجاد تمدن نوین اسلامی با تأکید بر اخلاق اسلامی در بین معلمان 205 230 4804 10.22070/nic.2025.19423.1330 FA سید محمدرضا رشیدی آل هاشم دانشیار گروه جامعه‌شناسی، دانشگاه افسری و تربیت پاسداری امام حسین علیهالسلام، تهران، ایران. 0000-0002-4254-1230 پرویز صبوری کزج استاد معلم، دکترای جامعه شناسی، خلخال، ایران. 0000-0001-8915-0045 Journal Article 2024 07 09 Purpose: In today's world, recognizing the significance of establishing a new Islamic civilization, numerous studies have been conducted to clarify its dimensions and aspects, as well as the variables that influence its formation. This research aimed to investigate the mediating role of Islamic work ethics in the relationship between Jihadi culture and attitudes toward the establishment of a new Islamic civilization. Methodology: The research is quantitative in nature, and its purpose is practical. We employed a survey technique to conduct the study. The statistical population consists of all education teachers in the Khalkhal region who are working during the academic year 2023-2024. Using the multi-stage cluster sampling method, 320 questionnaires were randomly distributed among the participants. The validity and reliability of the questionnaire were assessed using content validity tests, average variance extracted, mixed reliability, and Cronbach's alpha, utilizing Smart PLS software. The resulting coefficients confirmed the validity and reliability of the measurement tool. To assess the convergence of the questionnaire items, the correlation of their factor loadings was examined. Based on the average variance extracted (AVE) calculated using Smart PLS software, it was concluded that the indicators for each construct demonstrate a strong fit. Jihadi culture has an effect size of 0.424 on attitudes toward modern Islamic civilization. The calculated Z value (Z = 4.265) exceeds the absolute value of 1.96, indicating the significance of the coefficients and supporting the research hypothesis. Additionally, the mediating role of Islamic work ethics in the relationship between Jihadi culture and attitudes toward the establishment of a new Islamic civilization, as determined by the Sobel test, indicates that the indirect effect of Jihadi culture, mediated by Islamic work ethics, on attitudes toward the creation of a new Islamic civilization is 0.432. Therefore, based on the value of the Z-statistic (Z = 5.454), the inclusion of Islamic work ethics in the multivariate analysis alongside jihadi culture results in a 43% increase in the impact of jihadi culture on attitudes toward establishing a new Islamic civilization. Examining the third hypothesis of the research on the effect of Islamic work ethic on attitudes toward the establishment of a new Islamic civilization reveals that the Islamic work ethic variable has an effectiveness of 0.597 in influencing attitudes regarding the creation of this new civilization. In other words, the variable of Islamic work ethics directly accounts for 59% of the changes in attitudes toward the establishment of a new Islamic civilization. The Z statistic value (Z = 6.756) further supports the research hypothesis. Findings: The results of the research showed that Jihadi culture and Islamic work ethics have a significant effect on teachers' attitudes towards creating a new Islamic civilization. Also, Z and R2 criteria showed that Islamic work ethic has a positive effect in relation to Jihadi culture with the attitude towards creating a new Islamic civilization. Education, as the guardian of education, can take the necessary motivational measures to apply the elements of Jihadi culture and Islamic ethics in the direction of modern Islamic civilization in the classrooms. Conclusion: Additionally, an examination of the role of Islamic work ethics in shaping attitudes toward the establishment of a new Islamic civilization reveals that these ethics—encompassing both individual and social dimensions such as "preserving human dignity, practicing moderation, fostering friendliness, maintaining confidentiality, adhering to the principle of excellence in work, and demonstrating trustworthiness role in contemporary Islamic civilization. In other words, the confirmation of the second hypothesis of the research indicated that the variable of Islamic work ethics significantly influences the development of a new Islamic civilization. With the internalization of positive behaviors among individuals and the moral guidance provided by educators, the essential foundation and framework for realizing this new Islamic civilization are established. هدف: در عصر حاضر با توجه به اهمیت دستیابی به ایجاد تمدن نوین اسلامی پژوهش‎های گوناگونی برای روشن کردن ابعاد و زوایای آن و نیز متغیرهای اثرگذار بر شکل‎دهی آن انجام شده است. این پژوهش با هدف بررسی نقش میانجی اخلاق کار اسلامی در رابطۀ بین فرهنگ جهادی با نگرش به ایجاد تمدن نوین اسلامی انجام گرفته است. روش پژوهش: جامعۀ آماری دربردارندۀ همۀ معلمان آموزش‌وپرورش منطقۀ خلخال است که در سال ‎تحصیلی 1403-1402 مشغول خدمت بوده‌اند که با استفاده از روش نمونه‏گیری خوشه‌ای چندمرحله‏ای شمارۀ 320 پرسش‌نامه به‎گونۀ تصادفی بین آن‎ها توزیع شد. روایی و پایایی پرسش‌نامه با استفاده از آزمون‌های روایی محتوایی، میانگین واریانس استخراج‌شده، پایایی آمیخته و آلفای کرونباخ با نرم‌افزار Smart Pls به دست آمد که ضریب‌های به‌دست‌آمده روایی و پایایی ابزار سنجش را تأیید کردند. یافته‌های پژوهش: نتیجه‌های پژوهش نشان داد فرهنگ جهادی و اخلاق کار اسلامی در نگرش معلمان به ایجاد تمدن نوین اسلامی تأثیر معناداری دارند. همچنین معیارهای Z و R2 نشان داد اخلاق کار اسلامی در رابطۀ فرهنگ جهادی با نگرش به ایجاد تمدن نوین اسلامی نقش اثرگذار مثبتی دارد. این مقاله به‌دنبال پاسخ‌گویی به سؤال اثرگذاری اخلاق اسلامی معلمان در ایجاد تمدن نوین اسلامی است. آموزش‌وپرورش در جایگاه متولی امر تربیت می‌تواند تمهیدهای انگیزشی لازم را برای به‌کارگیری عنصرهای فرهنگ جهادی و اخلاق اسلامی در جهت تمدن‌سازی نوین اسلامی در کلاس‌های درس اتخاذ کند.

https://nic.shahed.ac.ir/article_4804_45c68484c6fc509cb25bdfca881e5cd8.pdf

دانشگاه شاهد فصلنامه مطالعات بنیادین تمدن نوین اسلامی 2676-525X 8 1 2025 03 21 The Requirements for Institutionalizing the Islamic-Iranian Lifestyle Based on the Teachings of Imam Reza (AS) Toward the Formation of Islamic Civilization; A Qualitative Study الزامات نهادینه‌سازی سبک زندگی اسلامی- ایرانی مبتنی‌بر آموزه‌های امام رضا(ع) در راستای شکل‌گیری تمدن اسلامی؛ مطالعۀ کیفی 231 254 4679 10.22070/nic.2025.18863.1302 FA طیبه زارعی استادیار گروه معارف، دانشگاه آزاد اسلامی واحد کرمانشاه، کرمانشاه، ایران. 0000-0002-4998-9329 Journal Article 2024 05 23 Purpose: The current research aims to investigate and identify the requirements for institutionalizing the Islamic-Iranian lifestyle based on the teachings of Razavi, to contribute to the formation of Islamic civilization. Methodology: The current research employs a qualitative method, utilizing a thematic analysis approach. The study population consisted of elites knowledgeable about the subject in Kermanshah province in 2023. A total of 12 individuals were purposefully selected for interviews and data collection through theoretical and snowball sampling techniques. Findings: The findings are presented in two parts. The descriptive findings include the demographic and descriptive characteristics of the participants. Most participants were in the age group of 35 to 40 years, and the majority held a doctorate in Quran and Hadith sciences. Additionally, they were primarily employed in university settings. The qualitative findings obtained after coding the information revealed the requirements for institutionalizing the Islamic-Iranian lifestyle in alignment with the development of Islamic civilization. This process resulted in the identification of 48 general concepts and 16 sub-concepts, including knowledge of lifestyle and knowledge of civilization. The Islamic-Iranian approach emphasizes foresight and vision, adherence to Islamic principles, self-belief, and commitment. It incorporates technological measures, strategic planning, interaction, and cooperation. Additionally, it focuses on cultural development, expert and specialized initiatives, and the preparation and compilation of program strategies. This approach is inspired by the way of life of the innocents (PBUH) and includes approved models, supervision, inspection, and comprehensive support and feedback. These concepts were classified into three main categories under the title and Executive Requirements. Each of the aforementioned categories includes several subcategories and concepts. The basic requirements consist of three subcategories: knowledge and cognitive factors, insight and attitude, and behavioral and functional aspects. Structural requirements encompass two categories: infrastructure preparation and structural specifications. Additionally, technical and executive requirements include three categories: management factors and conditions, patterns, and guarantees. Conclusion: Based on the findings, it can be concluded that the Islamic-Iranian lifestyle is directly linked to one of the key elements of Islamic civilization. In essence, Islamic civilization embodies and reflects this lifestyle in its entirety. Civilization comprises three essential elements: human existence, collective and group life, and their various manifestations, all of which are reflected in lifestyle. The realization of these elements necessitates specific conditions and requirements, as previously discussed in the research. When examining the relationship between the teachings of Imam Reza (AS) and the Islamic-Iranian lifestyle in the context of the formation and advancement of Islamic civilization, it is evident that the life of Imam Reza (AS) serves as a timeless model and a foundational source for all aspects of the Islamic lifestyle and even the Islamic civilization that in order to institutionalize the Islamic-Iranian lifestyle according to Razavi's way of life, in the direction of the formation and excellence of the Islamic civilization, it is necessary to first teach the knowledge, attitudinal and behavioral principles of the lifestyle well and After that, institutionalization of lifestyle should be done by providing structures and through technical and executive conditions and factors. Based on the findings, it can be said that Islamic-Iranian lifestyle is directly related to it as one of the important elements of Islamic civilization, and in fact, Islamic civilization is the realization of its lifestyle and comprehensiveness. Civilization comprises three essential elements: human existence, collective and group life, and their various manifestations, all of which are reflected in lifestyle. The realization of these elements necessitates specific conditions and requirements, as previously discussed in the research. When examining the relationship between the teachings of Imam Reza (AS) and the Islamic-Iranian lifestyle in the context of the formation and advancement of Islamic civilization, it is evident that the life of Imam Reza (AS) serves as a timeless model and a foundational source for all aspects of the Islamic lifestyle and civilization. To effectively institutionalize the Islamic-Iranian lifestyle in accordance with Razavi principles, it is crucial to first thoroughly teach the knowledge, attitudes, and behavioral principles associated with this lifestyle. Following this, the institutionalization process should be carried out by establishing appropriate structures and implementing the necessary technical and executive conditions and factors. Based on the research findings, the institutionalization of the Islamic-Iranian lifestyle, grounded in the teachings of Razavi, is a continuous and progressive process aimed at fostering and elevating Islamic civilization. This process is influenced by the outlook and worldview of the society's people regarding life and creation, which in turn can impact the design and provision of lifestyle choices. Nevertheless, drawing from authentic and rich sources such as the Qur'an and the biographies of the Innocents (AS), particularly Imam Reza (AS), as well as incorporating the insights of societal elites, can yield favorable and meaningful outcomes for the institutionalization of the Islamic lifestyle in Iran. This approach contributes to the formation and advancement of Islamic civilization. یکی از مسائل مهم در تمدن اسلامی سبک زندگی و الزامات نهادینه شدن آن است. مسئلۀ اصلی این پژوهش بررسی الزامات نهادینه‌سازی سبک زندگی اسلامی- ایرانی مبتنی‌بر آموزه‌های رضوی در راستای شکل‌گیری تمدن اسلامی است و هدف از انجام آن احصای الزامات بیان‌شده از نگاه نخبگان دانشگاهی و حوزوی است. روش پژوهش کیفی و اطلاعات و داده‌های پژوهش با مصاحبه‌های عمیق و نیمه‌ساخت‌یافته گردآوری و با شیوۀ تحلیل مضمون تجزیه‌وتحلیل شده است. جامعۀ مورد مطالعه نخبگان دانشگاهی و حوزوی استان کرمانشاه در سال 1402 بود که براساس رویکرد نمونه‌گیری هدفمند و نظری بنا بر اشباع نظری، با 12 نفر مصاحبه انجام گرفت. پس از بررسی و تحلیل از اطلاعات برای پاسخ به سؤال اصلی و اینکه مهم‌ترین الزامات نهادینه‌سازی سبک زندگی اسلامی- ایرانی چیست، مشخص شد که این الزامات شامل «الزامات مبنایی (عوامل دانشی و شناختی، بینشی و نگرشی، رفتاری و عملکردی)؛ ساختاری و فنی (تهیۀ زیرساخت‌ها و الزامات ساختاری) و اجرایی (عوامل و شرایط مدیریتی، الگوها و ضمانت ‌اجرا)» قابل جمع‌بندی است که نتایج پژوهش ضمن واکاوی مؤلفه‌های سبک زندگی اسلامی- ایرانی مستخرج از سیرۀ امام رضا(ع) به ارتباط آن در ایجاد و شکل‌گیری تمدن اسلامی توجه دارد.

https://nic.shahed.ac.ir/article_4679_97788494d0cb9c4ad37af9a76290b361.pdf

دانشگاه شاهد فصلنامه مطالعات بنیادین تمدن نوین اسلامی 2676-525X 8 1 2025 03 21 American Muslim: The Heritage of Muslim Identity in Shaping the Americas’ Civilization مسلمانان آمریکایی‌: میراث هویت مسلمانی در توسعۀ تمدن قارۀ آمریکا 255 284 4743 10.22070/nic.2025.19480.1337 FA منیر سادات مادرشاهی استادیار سابق پژوهشی در وزارت علوم، تحقیقات و فناوری، تهران، ایران 0009-0006-1003-2163 Journal Article 2024 07 21 Purpose: The September 11 attacks contributed to the perception of Muslims in the Americas as foreign adherents of Eastern religions and as a threat to Christian culture. This Islamophobic sentiment has led to policies that bar Muslims from entering the United States. At the same time, many Muslims in the East perceive the Muslim identity in the Americas as being outside of mainstream Islamic thought. This study aims to challenge these perspectives and clarify the complexities surrounding the American and Islamic identities of Muslims in the Americas. Methodology: This research employs a descriptive-analytical method grounded in identity theories and historical analyses. It is classified as a scientific study of the history of Muslim civilization in the Americas. The study emphasizes Muslims as a cultural group rather than Islam as a religion, thereby excluding topics related to beliefs or religious rituals. Findings: Historical evidence indicates that Muslims, whether by force or by choice, arrived in the Americas alongside Catholic Christians. Their contributions to the development of American civilization have significantly influenced the American aspect of their Muslim identity, allowing them to transfer elements of their Islamic cultural heritage to this new land. Despite external environmental influences, the profound cultural attachment of American Muslims to Islam remains intact, reinforcing their identity as part of the global Ummah. Conclusion: The Americas are as much a homeland for Muslims as they are for Christians, and their minority status does not negate this fact. Acknowledging the American identity of Muslims in the Americas is essential for three reasons: 1. It fosters a nuanced understanding of the interplay between Islamic identity and American sociocultural dynamics. 2. It restricts the imposition of external standards for evaluating American Muslims, particularly in the development of Da’wah programs. 3. It encourages researchers to adopt a new approach that accommodates the diversity of Muslim experiences worldwide. As Diouf’s research highlights, African Muslims in the Americas have successfully maintained their beliefs and practices while promoting Islamic values through unique cultural names and forms. The diversity and multiplicity of American Muslim communities are so extensive that achieving convergence through the unification of beliefs and rituals seems unrealistic. Scholars should broaden the scope of Islamic studies, as Talal Asad suggests, by reaching a consensus on foundational Islamic principles that reflect the lived experiences of American Muslims. Furthermore, American Muslims are uniquely positioned, possessing firsthand experience with modernity, nation-state governance, and democracy. These experiences offer critical insights that can enhance the study of Islamic civilization and address developmental challenges. Continued neglect of their contributions deprives the Ummah of valuable lessons from this successful segment of the global Muslim community. واقعۀ یازدهم سپتامبر سبب شد تا مسلمانان در قارۀ آمریکا حاملان دینی شرقی و تهدیدی خارجی برای فرهنگ دنیای مسیحی به نظر بیایند. این تفکر اسلام‌هراسانه تبدیل به اسلام‌ستیزی شد و تا منع ورود مسلمانان به کشور آمریکا هم پیش رفت. سایر مسلمانان در شرق هم هویت مسلمانی در آن سرزمین را خارج از جریان فکری و پژوهشی اسلام می‌بینند. پژوهش حاضر بر آن است تا این دیدگاه‌ها را به چالش بکشد؛ به عبارت بهتر می‌خواهیم بدانیم چرا هر دو هویت آمریکایی و اسلامی مسلمانان این خطه در هاله‌ای از ابهام قرار دارد. روش پژوهش توصیفی‌تحلیلی بر پایۀ نظریه‌های هویت و پژوهش‌های مکتوب در این خصوص بوده است. بررسی‌ها نشان داد که حضور مسلمانان، به اجبار یا اختیار، هم‌زمان با مسیحیت در قارۀ آمریکا اتفاق افتاده است. حضور تاریخی و کنشگری در ساختن تمدن سرزمین جدید هویت آمریکایی مسلمانان ساکن را تثبیت کرده است. همچنین علی‌رغم تأثیرهای محیطی، وابستگی فرهنگی مسلمانان آمریکایی به جریان اصلی امت اسلامی در هویت و لایه‌های آشکار و پنهان زندگی آن‌ها وجود دارد و ازاین‌رو عضوی از پیکر امت اسلام محسوب می‌شوند. این پژوهش زمینه را برای جامعیت بیشتر مطالعات اسلامی ازطریق کشف و مطالعۀ جوامع متکثر مسلمان آمریکایی فراهم می‌کند؛ زیرا تجربیات و توانمندی‌هایی که مسلمانان آمریکایی در دوران توسعه و مدرنیسم به دست آورده‌اند، می‌تواند به غنای مطالعات تمدن اسلامی بیفزاید.

https://nic.shahed.ac.ir/article_4743_db9e6eef2eb4f0d8c55ecc7beaf2d78d.pdf

دانشگاه شاهد فصلنامه مطالعات بنیادین تمدن نوین اسلامی 2676-525X 8 1 2025 03 21 Typology of the fields of the decline of civilizations in Seyyed Jamal's interpretive approach گونه‌شناسی زمینه‌های انحطاط تمدن‌ها در رهیافت تفسیری سید جمال 285 316 4676 10.22070/nic.2025.19458.1332 FA سمیه برزو اصفهانی دانشجوی دکتری علوم قرآن و حدیث دانشکدگان فارابی دانشگاه تهران، قم، ایران 0009-0006-7760-4453 روح الله شهیدی دانشیار گروه علوم قرآن و حدیث دانشکدگان فارابی دانشگاه تهران، قم، ایران. 0000-0002-2951-2291 علی راد دانشیار گروه علوم قرآن و حدیث دانشکدگان فارابی دانشگاه تهران، قم، ایران. 0000-0001-9430-2795 Journal Article 2024 07 20 Purpose: The purpose of this research is to re-read the verses of the Quran and the interpretive data found in Seyyed Jamal's writings. This study aims to achieve his interpretive approach regarding the foundations and roots of the decline of civilizations and to categorize these factors. Methodology: The current research is a qualitative study that analyzes the citations and opinions of Seyyed Jamal across his various works using a descriptive and analytical approach. Findings: The research findings can be summarized in several key points. 1. Seyyed Jamal believes that faith in the superior religion, Islam, along with adherence to its principles and commandments, provides a reliable means of understanding God's laws and traditions. This understanding is essential for the advancement or decline of civilizations and guides the nation toward perfection. Seyed Jamal believes that the possession of rationality, wisdom, and hope, along with the achievement of virtues in both individual and social contexts, emerges from the foundation of knowledge, belief, and practice of Islam. Consequently, God's support includes the Ummah, and His promises are fulfilled. This process leads to excellence. According to Seyyed Jamal, the distance people maintain from the beliefs and teachings of religion is one of the fundamental factors contributing to the decline of nations. This detachment from religious teachings, coupled with materialism, leads to a disconnection from rationality, wisdom, and hope, while also fostering moral vices in both personal and social spheres. This phenomenon not only serves as a primary cause of civilizational decline but also perpetuates the notion of divine change from favorable to unfavorable conditions within the nation. In his various writings, Seyyed Jamal depicts the chaotic and deteriorating conditions of Muslims and analyzes the primary reason for this decline: a departure from the principles and teachings of Islam, coupled with the rise of heresy that lacks any foundation in the religion. He views the Muslims of his time as examples of how the tradition of change has affected them. Conclusion: The areas of degeneration in Seyyed Jamal's thought can be categorized into three types: fields of insight and knowledge, fields of action and behavior, and fields of communication and development. According to Seyyed Jamal, one of the primary reasons for the decline of civilizations is the deviation from religious principles and teachings by the people of the nation. This deviation represents a significant area of insight and knowledge, leading to a shift in divine favor, resulting in unfavorable conditions for that nation. Additionally, this factor will lead to the emergence of other areas of degeneration, such as division and discord, weakness and apathy, straying from the path of moderation, and placing trust in strangers. The shortcomings of religious leaders and the imprudence of rulers are also fundamental causes of degeneration, which can be seen as propagandistic in nature. By neglecting their responsibilities, these groups contribute significantly to the estrangement of individuals from religion and the deterioration of civilizations. سید جمال‌الدین اسدآبادی تفسیر مستقل از خود بر جای نگذاشت، اما از شخصیت‌های اثربخش بر مفسران پسین و آغازگر گرایش اجتماعی و عصری در دانش تفسیر است. آثار سید روشن می‌سازد، پرسش از زمینه‌های انحطاط تمدن‌ها و راهکار برون‌رفت از آن از پرسش‌های بنیادین در اندیشۀ او بود و در پی آن بود که پاسخ این پرسش‌ها را از آیات قرآن بیاید. این پژوهش ازجمله پژوهش‌های کیفی است که با روش توصیفی‌‌‌تحلیلی انجام گرفت و تلاش دارد با بازخوانی آیات قرآن و داده‌های تفسیری در نگاشته‌های سید جمال به رهیافت تفسیری او در باب زمینه‌ها و ریشه‌های انحطاط تمدن‌ها دست یابد و آن‌ها را گونه‌شناسی نماید. بر پایۀ دستاورد پژوهش می‌توان زمینه‌های انحطاط در اندیشۀ اسدآبادی را در سه گونه زمینه‌هایِ بینشی و معرفتی، کنشی و رفتاری و تبلیغی و توسعه‌ای صورت‌بندی نمود. از مهم‌ترین زمینه‌های انحطاط تمدن‌ها نزد سید جمال انحراف از اندیشه‌ها و آموزه‌های دین از سوی افراد امت است که از زمینه‌های بینشی و معرفتی به شمار می‌آید و سبب می‌شود سنت تغییر از سوی خداوند ازلحاظ شرایط مطلوب به نامطلوب بر چنین امتی جاری شود؛ همچنین این عامل سبب پیدایش دیگر زمینه‌های انحطاط ازجمله تفرقه و اختلاف، ضعف و سستی، خروج از مسیر اعتدال، اعتماد و تکیه بر بیگانگان خواهد شد. کوتاهی حاملان دین و حاکمان بی‌تدبیر از دیگر زمینه‌های بنیادین انحطاط هستند که از زمینه‌های تبلیغی به شمار می‌آیند. این گروه‌ها با کوتاهی در وظایف خود نقش فزون‌تری در انحراف مردمان از دین و انحطاط تمدن‌ها ایفا می‌کنند.

https://nic.shahed.ac.ir/article_4676_ea6979872125d5acbac6068f186a0359.pdf

دانشگاه شاهد فصلنامه مطالعات بنیادین تمدن نوین اسلامی 2676-525X 8 1 2025 03 21 Neurophysiological Effects of Cinema on the Collective Identity of Modern Islamic Civilization تأثیرات نوروفیزیولوژیکی سینما بر هویت جمعی تمدن نوین اسلامی 317 343 4808 10.22070/nic.2024.18818.1301 FA حامد حبیبی دانشجوی دکتری، گروه تاریخ اسلام، دانشکدۀ قرآن و حدیث، دانشگاه بین‌المللی مذاهب اسلامی، تهران، ایران. 0000-0002-3621-4591 علی‌اصغر فهیمی‌فر دانشیار، گروه پژوهش هنر، دانشکدۀ هنر ومعماری، دانشگاه تربیت مدرس، تهران، ایران مهدی جمالی‌فر استادیار، گروه تاریخ اسلام، دانشکدۀ قرآن و حدیث، دانشگاه بین‌المللی مذاهب اسلامی، تهران، ایران 0009-0006-3576-1346 Journal Article 2024 08 14 This article explores the neurophysiological factors of cinema and their impact on the development of a new Islamic civilization. In the social boomerang of Islam, cinema is an inseparable part of the fabric of modern civilization. It serves as a tool for well-being and a depiction of the human lived experience, finding its roots in the monotheistic foundation of Islam and the Islamic Revolution. The primary hypothesis of this article is that cinema can institutionalize culture within the framework of society by influencing the neurophysiological structure of the human body, thereby fostering civilized behavior at the societal level. Drawing on insights from psychology and sociology, this article aims to scientifically evaluate this hypothesis to achieve its intended objective. For this purpose, the obtained principle is tested by gathering both partial and general information as well as analyzing neurophysiological data. This process aims to develop a well-formed theory that ultimately addresses the central question of how cinema can transform culture—an internal matter and mental values—into civilization, which is an objective and external phenomenon, influencing a particular type of social life. Purpose: Our main goal is to explore the logical and systematic relationship between cinema's performance on the human psyche and the efforts to transform unfavorable social conditions into favorable ones, ultimately contributing to the creation of a new Islamic civilization. The motivation of the researcher in this article is to avoid generalizations when addressing the issue of new Islamic civilization. The researcher aims to analyze micro-information in relation to scientific phenomena and physiological processes in cinema to understand why and how a significant percentage of the audience identifies with movie elements. Ultimately, this exploration seeks to determine how we can leverage this knowledge to foster the development of a new civilization. Methodology: The research method employed is a descriptive-analytical approach, utilizing library resources for data collection. This study systematically examines a hypothesis regarding the role of cinema in shaping behaviors that contribute to the emergence of a new civilization. To conduct this examination, it incorporates scientific observations from psychology and sociology within the context of cinema. Subsequently, we will evaluate the principles derived from this investigation. This test is conducted based on comprehensive and specific information collected through the analysis of neurophysiological data. Ultimately, we arrive at a well-formed theory that objectively and practically defines the role of cinema in the realization, growth, and advancement of a new Islamic civilization. Findings: The research presented in this article demonstrates that human behavior is a manifestation of genetic influences within individuals, while the behavior and culture of a society reflect the behavioral genetics of that community. Considering the mutual influence of environmental and genetic factors on human personality formation and evolution, as well as recent findings in epigenetics, the educational and informative messages conveyed through cinema can significantly impact the brain's "thoughtful behavioral control. The environment's effect on gene expression, has the potential to transform the culture, lifestyle, worldview, and social dynamics of societies, ultimately shaping the civilized behavior of future generations. The new Islamic civilization is evolving in the context of the revolution and the Islamic Republic of Iran in the contemporary era, with revolutionary cinema serving as a significant representation of this civilization. However, this article lacks a foundation in cinematographic and interdisciplinary studies. Feedback Control of Distal Limb Movements via the Intermediate Cerebellar Cortex and the Interposed Nucleus Conclusion: The factors contributing to the establishment of a new Islamic civilization through the country's art and cinema system can be outlined as follows: - The Religious Structure of Film and Cinema - The religious context of the audience - Society's Educational Ecosystem - Controlling the Sense of Evolutionism in Individuals and Society - Promoting a civilization that values anti-tyranny and anti-arrogance. - Thoughtful behavioral control of society should be based on strengthening the civilization's virtual history and modeling a new Islamic civilization. With the architectural and engineering design based on the above variables, the cinematographic system can inspire the audience to adopt a pragmatic approach in combating arrogance and striving to transform the current situation towards the establishment of a new Islamic civilization. This goal may be achieved within the conceptual framework of the aforementioned variables, drawing upon the perspectives of Tabarra and Tawalla in relation to Islamic principles and the civilizational variables of the Islamic Revolution. این مقاله چگونگی تأثیر عوامل نوروفیزیولوژیکی سینما بر تمدن نوین اسلامی را بررسی می‌کند. سینما در بومرنگ اجتماعی انقلاب اسلامی جزء لاینفک پیکرۀ تمدن نوین است و به‌عنوان ابزاری برای بهزیستی و تصویرگری تجربۀ زیستۀ بشری در رحم توحیدی اسلام حیات می‏یابد. هدف ما کشف رابطۀ منطقی و صورتمند عملکرد سینما در ذهن، روان و ساختار عصبی انسان برای تغییر وضع موجود و ترسیم تمدن نوین اسلامی است. پرسش کانونی، چگونگی تبدیل فرهنگ (به‌عنوان امری درونی و ارزش‏های ذهنی) به تمدن (به‌مثابۀ امری عینی و بیرونی) و نوع‏زیست اجتماعی توسط سینماست. فرضیه این است که سینما بر ساختار نوروفیزیولوژیکی بدن انسان تأثیرگذار است و از این طریق می‏تواند فرهنگ را در عینیت جامعه نهادینه و برای تمدن نوین رفتارسازی کند. پژوهش از حیث پژوهش‌های سینمایی و بینارشته‏ای هیچ پیشینه‏ای ندارد و با روش توصیفی و تحلیلی به یک تئوری صورت‌بندی‌شده می‏رسد که نشان می‏دهد رفتار انسان ترجمان ژن و فرهنگ یک جامعه و بیان ژنتیک رفتاری آن جامعه است. با توجه به تأثیر و تأثر متقابل دو عامل محیط و ژنتیک در شکل‏گیری و تکامل شخصیت انسان و براساس یافته‏های «اپی‏ژنتیکی»، پیام‏های آموزشی‌ـ‌تربیتی سینما ازطریق «کنترل متفکرانه رفتاری» مغز و تأثیر محیطی روی ژن، می‏تواند فرهنگ، سبک زندگی، جهان‏فکر و نوع‏زیست اجتماعی و رفتار تمدنی نسل‏های آیندۀ جوامع را تغییر دهد. با پذیرش این اصل برای رشد و تعالی تمدن نوین اسلامی باید سینمای انقلاب اسلامی ایران را اسلامی کرد تا ساختارها و بافتارهای بنیادهای تعاملی اجتماعی و تمدنی ایران نیز اسلامی شود.

https://nic.shahed.ac.ir/article_4808_22f2729737ae3dc9702e4cee0eb3e900.pdf