Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 8 2 2025 09 23 Analysis of interaction between human roles and organizational promotion systems, a guideline for Islamic government administrations Analysis of interaction between human roles and organizational promotion systems, a guideline for Islamic government administrations 1 20 5010 10.22070/nic.2025.19272.1314 FA Mohammad Ali Hatefi Ph.D. in Industrial Engineering from Iran University of Science and Technology, Associate prof. of Petroleum University of Technology (Iran, Tehran, Faculty of Tehran, Division of Energy Management and Economics 0000-0001-8740-2392 Seyyed Abdollah Razavi Ph.D. in Energy Economics from Ferdowsi University of Mashhad, Associate prof. of Petroleum University of Technology (Iran, Tehran, Faculty of Tehran, Division of Energy Management and Economics 0000-0001-7253-7411 Journal Article 2024 10 21 Purpose: A 5-stage model to get the New Islamic Civilization has been advised by the Supreme Leader of the Islamic Iran Revolution. The 5 stages are Islamic revolution, Islamic system, Islamic government, Islamic society, and Islamic civilization. On the basis of this famous model, the Islamic motion in Iran is currently in the third stage of that model, namely “Islamic government” stage. In this stage, the government has to establish all the Islamic advisements and dimensions. Owing to this stage, and considering this fact that novel society expects the Islamic government to be in line with the world progress, thus establishment of organizational systems is a major need for the Islamic government. The organizational promotion systems refer the systems such as customer relationship management, productivity management system, performance management system, project management system, knowledge management system, quality management system, human resource management system, production management system, communication management system, education management system, investigation management system, and so on. Indubitably, human roles are one of the basic factors affecting the establishment and operation of such systems. The purpose of the current paper is to identify different human roles, and to determine the most important roles influencing the succession of the systems. Methodology: The paper employs the analysis of promotion human roles in succession of the organizational promotion systems, to evaluate interaction between human roles and the organizational promotion systems. The paper employs the “expert judgement” to get the purpose of the paper. For this, eleven experts take part in the process. Consequently, this process belongs to group decision making. The methodology also includes a numerical analysis. A structure like the famous analytical hierarchy process is formed. Then a method named simple multi-attribute rating technique is used to assign the numerical weights to different ranked items by each of the experts. Finally, the geometric average of individual weights is used to calculate the final weights. Findings: Briefly, the findings consist of: (1) Identification of the two criteria to evaluate different human roles. The criteria are “flexibility” and “effect”. (2) Identification of the seven sub-criteria. The three for the flexibility, including accessibility, scale, and training. The four for the influence, including participation, influence, capacity, and stability. (3) Forming a hierarchy for analysis. This hierarchy is a tree-shape structure like those in the analytical hierarchy process method. (4) Determining the ranks and weights of the identified items in the hierarchy. The rank refers the relative standing or position of the human roles in the overall sorting of the roles. The weight is a number between zero and one showing the importance of a human role among all the roles. (5) Diagnosing the equilibrium region among the human roles. This is performed by drawing a diagram displaying the trends of the two above-mentioned criteria. Conclusion: The paper, on the basis of the said analysis, declares and confirms the fundamental roles of top managers and staffs of organization, in the succession of the organizational promotion systems. As a major recommendation, the paper advises the policy makers of the Islamic government, to make the preliminary needs and platforms in organizations, before defining and performing any promotion system. This needs may be organizational culture, personnel categories, management's belief in the new system, and so on. The paper also expresses that by copying the foreign models, the implementation of the systems may not even lead to productivity and be just an additional expense. Finally, the paper states that implementation of an organizational promotion system should be based on organizational needs. Purpose: A 5-stage model to get the New Islamic Civilization has been advised by the Supreme Leader of the Islamic Iran Revolution. The 5 stages are Islamic revolution, Islamic system, Islamic government, Islamic society, and Islamic civilization. On the basis of this famous model, the Islamic motion in Iran is currently in the third stage of that model, namely “Islamic government” stage. In this stage, the government has to establish all the Islamic advisements and dimensions. Owing to this stage, and considering this fact that novel society expects the Islamic government to be in line with the world progress, thus establishment of organizational systems is a major need for the Islamic government. The organizational promotion systems refer the systems such as customer relationship management, productivity management system, performance management system, project management system, knowledge management system, quality management system, human resource management system, production management system, communication management system, education management system, investigation management system, and so on. Indubitably, human roles are one of the basic factors affecting the establishment and operation of such systems. The purpose of the current paper is to identify different human roles, and to determine the most important roles influencing the succession of the systems. Methodology: The paper employs the analysis of promotion human roles in succession of the organizational promotion systems, to evaluate interaction between human roles and the organizational promotion systems. The paper employs the “expert judgement” to get the purpose of the paper. For this, eleven experts take part in the process. Consequently, this process belongs to group decision making. The methodology also includes a numerical analysis. A structure like the famous analytical hierarchy process is formed. Then a method named simple multi-attribute rating technique is used to assign the numerical weights to different ranked items by each of the experts. Finally, the geometric average of individual weights is used to calculate the final weights. Findings: Briefly, the findings consist of: (1) Identification of the two criteria to evaluate different human roles. The criteria are “flexibility” and “effect”. (2) Identification of the seven sub-criteria. The three for the flexibility, including accessibility, scale, and training. The four for the influence, including participation, influence, capacity, and stability. (3) Forming a hierarchy for analysis. This hierarchy is a tree-shape structure like those in the analytical hierarchy process method. (4) Determining the ranks and weights of the identified items in the hierarchy. The rank refers the relative standing or position of the human roles in the overall sorting of the roles. The weight is a number between zero and one showing the importance of a human role among all the roles. (5) Diagnosing the equilibrium region among the human roles. This is performed by drawing a diagram displaying the trends of the two above-mentioned criteria. Conclusion: The paper, on the basis of the said analysis, declares and confirms the fundamental roles of top managers and staffs of organization, in the succession of the organizational promotion systems. As a major recommendation, the paper advises the policy makers of the Islamic government, to make the preliminary needs and platforms in organizations, before defining and performing any promotion system. This needs may be organizational culture, personnel categories, management's belief in the new system, and so on. The paper also expresses that by copying the foreign models, the implementation of the systems may not even lead to productivity and be just an additional expense. Finally, the paper states that implementation of an organizational promotion system should be based on organizational needs.

https://nic.shahed.ac.ir/article_5010_999028872cfff7ae8ee330a33cbd3874.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 8 2 2025 09 23 Civilizational Confrontation: Imam Musa al-Sadr's Theoretical and Practical Engagement with the Zionist Regime Civilizational Confrontation: Imam Musa al-Sadr's Theoretical and Practical Engagement with the Zionist Regime 21 38 4992 10.22070/nic.2025.20607.1411 FA Sharif Lakzaei Associate Professor, Department of Political Philosophy, Research Institute of Political Science and Thought, Islamic Sciences and Culture Academy, Qom, Iran Journal Article 2025 03 24 Purpose: The primary objective of this article is to investigate and analyze the theoretical and civilizational dimensions of Imam Musa al-Sadr's opposition to the Zionist regime, alongside the practical measures he undertook to confront it. Imam Sadr's famous viewpoint that "Israel is the absolute evil" is often interpreted as a merely political stance or a reaction to the insecurity inflicted upon the Shiites of southern Lebanon. However, this research seeks to prove the hypothesis that his opposition is rooted in a profound civilizational analysis. The paper answers the key question: what are the intellectual and theoretical foundations of this civilizational confrontation, and how did Imam Sadr translate these foundations into practice, particularly within the context of Lebanon? The central idea, inferred from his works, is that the challenge posed by the Zionist regime is inherent to Western civilization, and confronting it requires establishing a resistance front based on an authentic Islamic-civilizational identity. Methodology: The research methodology of this article is descriptive-analytical, grounded in documentary and library research. The required data was gathered through a comprehensive review of Imam Musa al-Sadr's written works, speeches, and statements. This data was analyzed using qualitative content analysis. Within this framework, the theoretical components of Imam Sadr's civilizational challenge to the Zionist regime—including his critique of the philosophy of Judaism and his emphasis on the central role of Al-Aqsa Mosque as a symbol of the unity of religions and civilizations—were extracted and explained. Subsequently, his practical actions, such as the formation of a "Resistance Front" and the establishment of the "Amal Movement," were examined and analyzed within the context of his civilizational approach. The ultimate goal is to discover and represent the meaningful and logical connections between the intellectual foundations and practical actions of Imam Musa al-Sadr in his confrontation with the Zionist regime. Findings: The findings of this research reveal that Imam Musa al-Sadr's confrontation with the Zionist regime was profoundly multidimensional and civilizational in nature. From a theoretical perspective, he critiqued the philosophy of Judaism as the ideological source of racial and religious supremacy. Citing Quranic verses, Sadr criticized a mindset that leads to oppression and ethnic superiority, emphasizing that his opposition was directed at the "philosophy governing Judaism," not at Jewish people as human beings. He believed this same philosophy underpinned the formation of Nazism and Fascism. Furthermore, Al-Aqsa Mosque in Sadr's thought is not merely a religious site but a symbol of the unity of divine civilizations and a crossroads for the Abrahamic faiths. He referred to Jerusalem as the "authentic source of all global civilizations," whose occupation by Zionism signifies the destruction of this civilizational pluralism. On the practical front, Imam Sadr viewed Israel as a continuation and product of Western civilization, created to safeguard Western interests in the region. Consequently, he considered resistance against it a civilizational necessity for the Islamic world. He believed resistance was the only viable path and institutionalized it by establishing the Amal Movement (Lebanese Resistance Detachments) to both defend southern Lebanon against Israeli aggression and prepare Shiites for a "civilizational response" by strengthening their cultural, social, and economic foundations. He also placed special emphasis on shifting global public opinion as a key factor in ending Israeli domination. Conclusion: This research concludes that Imam Musa al-Sadr's approach to the Zionist regime was not a simple political or temporary opposition but rather a profoundly civilizational strategy. He understood that Israel was not just an aggressive state but a symbol and tool of a materialistic and unethical civilization seeking to erase authentic identities and destroy the possibility of peaceful coexistence among religions in the region. He therefore rose to confront it both theoretically and practically. In his view, resistance against this regime was not only a right but a civilizational duty for reclaiming the historical role of the Islamic Ummah. By intelligently combining theoretical foundations (critiquing the philosophy of Judaism and reviving the civilizational status of Jerusalem) with practical actions (supporting Palestinian resistance, founding the Amal Movement, and striving to awaken public opinion), Imam Sadr provided a model for how to effectively respond to a civilizational challenge. This study suggests that the civilizational perspectives of Imam Musa al-Sadr can serve as a framework for analyzing contemporary resistance movements and forming civilizational alliances within the Muslim world, warranting further attention and investigation. Purpose: The primary objective of this article is to investigate and analyze the theoretical and civilizational dimensions of Imam Musa al-Sadr's opposition to the Zionist regime, alongside the practical measures he undertook to confront it. Imam Sadr's famous viewpoint that "Israel is the absolute evil" is often interpreted as a merely political stance or a reaction to the insecurity inflicted upon the Shiites of southern Lebanon. However, this research seeks to prove the hypothesis that his opposition is rooted in a profound civilizational analysis. The paper answers the key question: what are the intellectual and theoretical foundations of this civilizational confrontation, and how did Imam Sadr translate these foundations into practice, particularly within the context of Lebanon? The central idea, inferred from his works, is that the challenge posed by the Zionist regime is inherent to Western civilization, and confronting it requires establishing a resistance front based on an authentic Islamic-civilizational identity. Methodology: The research methodology of this article is descriptive-analytical, grounded in documentary and library research. The required data was gathered through a comprehensive review of Imam Musa al-Sadr's written works, speeches, and statements. This data was analyzed using qualitative content analysis. Within this framework, the theoretical components of Imam Sadr's civilizational challenge to the Zionist regime—including his critique of the philosophy of Judaism and his emphasis on the central role of Al-Aqsa Mosque as a symbol of the unity of religions and civilizations—were extracted and explained. Subsequently, his practical actions, such as the formation of a "Resistance Front" and the establishment of the "Amal Movement," were examined and analyzed within the context of his civilizational approach. The ultimate goal is to discover and represent the meaningful and logical connections between the intellectual foundations and practical actions of Imam Musa al-Sadr in his confrontation with the Zionist regime. Findings: The findings of this research reveal that Imam Musa al-Sadr's confrontation with the Zionist regime was profoundly multidimensional and civilizational in nature. From a theoretical perspective, he critiqued the philosophy of Judaism as the ideological source of racial and religious supremacy. Citing Quranic verses, Sadr criticized a mindset that leads to oppression and ethnic superiority, emphasizing that his opposition was directed at the "philosophy governing Judaism," not at Jewish people as human beings. He believed this same philosophy underpinned the formation of Nazism and Fascism. Furthermore, Al-Aqsa Mosque in Sadr's thought is not merely a religious site but a symbol of the unity of divine civilizations and a crossroads for the Abrahamic faiths. He referred to Jerusalem as the "authentic source of all global civilizations," whose occupation by Zionism signifies the destruction of this civilizational pluralism. On the practical front, Imam Sadr viewed Israel as a continuation and product of Western civilization, created to safeguard Western interests in the region. Consequently, he considered resistance against it a civilizational necessity for the Islamic world. He believed resistance was the only viable path and institutionalized it by establishing the Amal Movement (Lebanese Resistance Detachments) to both defend southern Lebanon against Israeli aggression and prepare Shiites for a "civilizational response" by strengthening their cultural, social, and economic foundations. He also placed special emphasis on shifting global public opinion as a key factor in ending Israeli domination. Conclusion: This research concludes that Imam Musa al-Sadr's approach to the Zionist regime was not a simple political or temporary opposition but rather a profoundly civilizational strategy. He understood that Israel was not just an aggressive state but a symbol and tool of a materialistic and unethical civilization seeking to erase authentic identities and destroy the possibility of peaceful coexistence among religions in the region. He therefore rose to confront it both theoretically and practically. In his view, resistance against this regime was not only a right but a civilizational duty for reclaiming the historical role of the Islamic Ummah. By intelligently combining theoretical foundations (critiquing the philosophy of Judaism and reviving the civilizational status of Jerusalem) with practical actions (supporting Palestinian resistance, founding the Amal Movement, and striving to awaken public opinion), Imam Sadr provided a model for how to effectively respond to a civilizational challenge. This study suggests that the civilizational perspectives of Imam Musa al-Sadr can serve as a framework for analyzing contemporary resistance movements and forming civilizational alliances within the Muslim world, warranting further attention and investigation.

https://nic.shahed.ac.ir/article_4992_290ff0feb094e836744d3e2403d993fd.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 8 2 2025 09 23 The Zionist Regime's Cultural-civilizational Genocide in Palestine; (With Emphasis on the Measures Taken After the Al-Aqsa Storm Operation) The Zionist Regime's Cultural-civilizational Genocide in Palestine; (With Emphasis on the Measures Taken After the Al-Aqsa Storm Operation) 39 66 4813 10.22070/nic.2025.20055.1367 FA Naser Pourhassan Associate Professor of Political Science, Ayatollah Boroujerdi University, Boroujord, Iran. 0000-0003-3725-930X Journal Article 2025 01 18 Purpose: Palestine holds a significant place within Islamic civilization and can be understood as one of the central arenas of the enduring identity struggle between Islam and the West in the history. Since October 7, 2023, Palestine has not only been the site of widespread violence and the tragic loss of thousands of Palestinian lives, but it has also faced profound cultural and identity-related challenges, rendering its situation exceptionally complex. This dimension warrants scholarly attention and should be investigated as a "scientific issue." Thus, this study aimed to analyze the deeper, often concealed dimensions of the Zionist regime’s comprehensive assault, bolstered by the political and military backing of the Western world, on the cultural and civilizational identity of Palestine, which constitutes an inseparable component of the broader Islamic civilization. Methodology: The required data in this study were derived from documentary reports by Al Jazeera Network correspondents (in both Arabic and English) operating within Palestine, as well as from reports issued by specialized institutions and organizations in the field. Additionally, official statements and messages from political and military officials of the Zionist regime, along with communications from prominent international figures on social media platforms, such as Telegram and X (formerly Twitter), have been investigated. Furthermore, relevant journal articles and books were collected and analyzed using a qualitative methodology employing a descriptive-analytical approach. Findings: The extensive military, political, and diplomatic support provided by the West to the Zionist regime during its full-scale assault on the Gaza Strip following October 7, 2023, can be examined within the broader context of the West’s civilizational conflict with Islam. This perspective has led some scholars to refer to the conflict as the "New Crusade." The Zionist regime’s conduct in the Gaza war of 2023–2025 constitutes a grave violation of international law, particularly international humanitarian law. As a result, more than 160,000 individuals have been killed or injured, and over 11,000 remain missing. The regime’s widespread destruction and targeting of Palestinian life and infrastructure are treated in this article as a critical research issue. The central hypothesis posits that, with the full backing of the Western world during the Gaza war, the Zionist regime has systematically targeted multiple dimensions of Palestinian identity, an identity deeply rooted in Islamic civilization, which may be appropriately conceptualized under the term "cultural genocide". Cultural genocide can be defined as a series of deliberate and systematic actions that, beyond the physical extermination of a particular group or nation, aim to erode, weaken, and ultimately destroy its identity across various physical, cultural, and historical domains. Although the draft of the Geneva Convention at the end of World War II initially included forms of cultural genocide beyond its physical dimensions, the final version of the convention restricted its scope primarily to the physical aspects of genocide, limiting its conceptual and legal reach. However, in recent decades, the understanding of genocide has expanded significantly, encompassing a broader range of components beyond direct physical annihilation. In line with these redefinitions, particularly those proposed by contemporary scholars, the present article adopts an extended conceptualization of genocide. It draws upon the developments observed in contexts such as Iraq, Syria, and particularly Palestine, to propose the concept of cultural genocide. This concept includes not only the physical killing of individuals but also the destruction of cities (urbicide), the suppression of knowledge (scholasticide), environmental devastation (ecocide), the dismantling of health and medical infrastructure, the obliteration of historical and cultural heritage, and the forced displacement of populations as a means of undermining their collective existence. Although the Zionist regime has perpetrated many of the aforementioned forms of cultural and physical destruction in Palestine since 1948, its actions during the recent war in Gaza have taken on an unprecedented level of systematic intensity. Over a span of fifteen months, it is reported to have killed more than 46,000 Palestinians with weapons banned under international laws. The regime systematically demolished both urban and rural infrastructure across the Gaza Strip, including nearly all residential buildings. It also targeted educational institutions, destroying every school and university in the territory and reportedly killing more than 15,000 students, teachers, and academics. Additionally, all 36 hospitals and numerous medical centers were destroyed or rendered non-operational, with medical personnel either arrested or killed. Environmental destruction was also widespread, with the use of prohibited weapons such as white phosphorus and depleted uranium contaminating agricultural lands and ecosystems. Seawater was deliberately pumped into agricultural areas, damaging farmland and greenhouses, while the destruction of sewage systems further exacerbated environmental degradation. Religious sites, including mosques and churches, along with other cultural and historical landmarks, were systematically razed. As a result of these coordinated attacks, approximately 2.3 million Palestinians residing in the Gaza Strip have been forcibly displaced multiple times. Conclusion: The Zionist regime has executed all forms of cultural genocide in Gaza according to premeditated and systematic plans. In fact, its actions go beyond mere retaliation for what has been described as its most significant military defeat since the Six-Day War in 1967. With extensive political, military, and diplomatic backing from the Western world, the regime has launched a deliberate campaign aimed at erasing the cultural and national identity of the Palestinian people, an identity deeply intertwined with that of the broader Islamic civilization. Purpose: Palestine holds a significant place within Islamic civilization and can be understood as one of the central arenas of the enduring identity struggle between Islam and the West in the history. Since October 7, 2023, Palestine has not only been the site of widespread violence and the tragic loss of thousands of Palestinian lives, but it has also faced profound cultural and identity-related challenges, rendering its situation exceptionally complex. This dimension warrants scholarly attention and should be investigated as a "scientific issue." Thus, this study aimed to analyze the deeper, often concealed dimensions of the Zionist regime’s comprehensive assault, bolstered by the political and military backing of the Western world, on the cultural and civilizational identity of Palestine, which constitutes an inseparable component of the broader Islamic civilization. Methodology: The required data in this study were derived from documentary reports by Al Jazeera Network correspondents (in both Arabic and English) operating within Palestine, as well as from reports issued by specialized institutions and organizations in the field. Additionally, official statements and messages from political and military officials of the Zionist regime, along with communications from prominent international figures on social media platforms, such as Telegram and X (formerly Twitter), have been investigated. Furthermore, relevant journal articles and books were collected and analyzed using a qualitative methodology employing a descriptive-analytical approach. Findings: The extensive military, political, and diplomatic support provided by the West to the Zionist regime during its full-scale assault on the Gaza Strip following October 7, 2023, can be examined within the broader context of the West’s civilizational conflict with Islam. This perspective has led some scholars to refer to the conflict as the "New Crusade." The Zionist regime’s conduct in the Gaza war of 2023–2025 constitutes a grave violation of international law, particularly international humanitarian law. As a result, more than 160,000 individuals have been killed or injured, and over 11,000 remain missing. The regime’s widespread destruction and targeting of Palestinian life and infrastructure are treated in this article as a critical research issue. The central hypothesis posits that, with the full backing of the Western world during the Gaza war, the Zionist regime has systematically targeted multiple dimensions of Palestinian identity, an identity deeply rooted in Islamic civilization, which may be appropriately conceptualized under the term "cultural genocide". Cultural genocide can be defined as a series of deliberate and systematic actions that, beyond the physical extermination of a particular group or nation, aim to erode, weaken, and ultimately destroy its identity across various physical, cultural, and historical domains. Although the draft of the Geneva Convention at the end of World War II initially included forms of cultural genocide beyond its physical dimensions, the final version of the convention restricted its scope primarily to the physical aspects of genocide, limiting its conceptual and legal reach. However, in recent decades, the understanding of genocide has expanded significantly, encompassing a broader range of components beyond direct physical annihilation. In line with these redefinitions, particularly those proposed by contemporary scholars, the present article adopts an extended conceptualization of genocide. It draws upon the developments observed in contexts such as Iraq, Syria, and particularly Palestine, to propose the concept of cultural genocide. This concept includes not only the physical killing of individuals but also the destruction of cities (urbicide), the suppression of knowledge (scholasticide), environmental devastation (ecocide), the dismantling of health and medical infrastructure, the obliteration of historical and cultural heritage, and the forced displacement of populations as a means of undermining their collective existence. Although the Zionist regime has perpetrated many of the aforementioned forms of cultural and physical destruction in Palestine since 1948, its actions during the recent war in Gaza have taken on an unprecedented level of systematic intensity. Over a span of fifteen months, it is reported to have killed more than 46,000 Palestinians with weapons banned under international laws. The regime systematically demolished both urban and rural infrastructure across the Gaza Strip, including nearly all residential buildings. It also targeted educational institutions, destroying every school and university in the territory and reportedly killing more than 15,000 students, teachers, and academics. Additionally, all 36 hospitals and numerous medical centers were destroyed or rendered non-operational, with medical personnel either arrested or killed. Environmental destruction was also widespread, with the use of prohibited weapons such as white phosphorus and depleted uranium contaminating agricultural lands and ecosystems. Seawater was deliberately pumped into agricultural areas, damaging farmland and greenhouses, while the destruction of sewage systems further exacerbated environmental degradation. Religious sites, including mosques and churches, along with other cultural and historical landmarks, were systematically razed. As a result of these coordinated attacks, approximately 2.3 million Palestinians residing in the Gaza Strip have been forcibly displaced multiple times. Conclusion: The Zionist regime has executed all forms of cultural genocide in Gaza according to premeditated and systematic plans. In fact, its actions go beyond mere retaliation for what has been described as its most significant military defeat since the Six-Day War in 1967. With extensive political, military, and diplomatic backing from the Western world, the regime has launched a deliberate campaign aimed at erasing the cultural and national identity of the Palestinian people, an identity deeply intertwined with that of the broader Islamic civilization.

https://nic.shahed.ac.ir/article_4813_187acf7982f3c169b3075132380986e4.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 8 2 2025 09 23 Exploring the Causes of the Failures of Islamic Exalted Governance in Iran Based on Grounded Theory Exploring the Causes of the Failures of Islamic Exalted Governance in Iran Based on Grounded Theory 67 90 4991 10.22070/nic.2025.20633.1415 FA Mahmoudreza Rahbarqazi Associate professor Department of Political Science, Faculty of Literature and Humanities, University of Mohaghegh Ardabili, Ardabil, Iran. 0000-0003-3835-2581 Maryam Ghorbani Doctoral candidate in Department of Political Science, Faculty of Social Sciences, University of Ottawa, Ottawa, Canada 0000-0002-1110-576X Journal Article 2024 11 05 Purpose: The overarching aim of this study is to identify and examine the barriers that hinder Islamic exalted governance in Iran and arguably to reveal the underlying epistemological and institutional crises which inhibit the realization of Islamic tenets in systems of governance. Also, the aim of the study is to provide a contextualization of Islamic exalted governance which inherently can mediate the changing expectations of communities while remaining loyal to Islamic values. Thus, this study can help bring a theoretical view closer to the actual institutional realities of governance and provides potential for future work by providing insight into the future of Islamic governance for practitioners, academics, and religious authorities. Methodology: The research utilized a qualitative framework rooted in Strauss and Corbin's grounded theory approach to identify obstacles to the implementation of Islamic exalted governance. Semi-structured interviews were carried out with 24 academic specialists, alongside the use of official documents, religious texts, and political discourses for data gathering. Theoretical sampling persisted until data saturation was achieved. Data analysis was conducted in three separate phases: open coding, then axial coding, and finally selective coding. A grounded model of the research along with its main concepts developed as the conclusion of the study. The study incorporated participant input alongside expert evaluations to improve the validity of the findings. Findings: This study's results point to “the crisis of compatibility between religious wisdom and secular systems of power” as the first-order impediment to achieving Islamic exalted governance in Iran. The second-order barriers arise at several causal levels, chief among them is the incompatibility between Islamic political philosophy and the necessities of modern governance, the rigidity of some forms of traditionalism, the tension between utopian religious visions and the pragmatism of executive rationality, and the incomplete conceptual groundwork to address the intersection of jurisprudence and the structures of political authority. At the contextual level, existing barriers include secular authoritarianism illegacies, irreconcilable elite gaps between secular and religious elites, and the change in citizen expectations, moving towards more democratic and rights-based demands of governance. Intervention conditions are also compounding the barriers to governance including the reduction of the sacred in bureaucratic structures, rentier economies, and the internal differences and contradictions of the governing conversations. Responding to these structural and epistemological limitations, the governance system has limited itself almost exclusively to symbolic directionality. This can be manifested in the reduction of Islamic governance into ritualized political symbols, where the reproduction of authority takes precedence over the construction or reconstruction of institutional foundations to retain Islam's meaning for human flourishing. Value-laden identity sustainability can also replaced effective institutional reform and bargaining. Although these strategies conceal some indicators of legitimacy, they do not recognize structural inefficiencies, leading to sometimes substantial consequences. Perhaps most salient are the implications of presence, including the depletion of spiritual capital, the slow emergence of creeping secularism, stagnation of theory in religious political science, the estrangement of citizens from the fundamental principles of the Islamic system, and low levels of participation in civic society. In summary, the findings indicate that absent confronting the epistemological void between religious wisdom and ontology of practical governance structures within which it is expressed, Islamic exalted governance is in jeopardy of remaining wholly rhetorical as opposed to dignified in its transformatice, civilization building potential in the Iranian context. Conclusion: The biggest impediment to Islamic exalted governance is the political environment because it is only partially supplying Sharia principles and never turning them into functional institutions and systems and act of policy making. The forward momentum of governance is sabotaged because religious and customary institutions refuse to change and there is a structural schism between religious discourse and reality. The present situation exists because there is no widely accepted theory of jurisprudential and power relations and Sharia and politics are not clearly understood. Governance effectiveness is diminished by superficial rituals that subordinate institutional development and because of strategic differences between state institutions and religious institutions. Governance contradicts itself as socio-cultural decline occurs with loss of spiritual capital, as well as with disconnection between citizens and others in society where there are shared bonds. Governance structures fail over time which leads to stagnation, and ultimately collapse. The evidence in this research indicates that these differences can only be resolved through deep engagement with the intentions behind religious teachings, and institutional change in the governance landscape as well. Purpose: The overarching aim of this study is to identify and examine the barriers that hinder Islamic exalted governance in Iran and arguably to reveal the underlying epistemological and institutional crises which inhibit the realization of Islamic tenets in systems of governance. Also, the aim of the study is to provide a contextualization of Islamic exalted governance which inherently can mediate the changing expectations of communities while remaining loyal to Islamic values. Thus, this study can help bring a theoretical view closer to the actual institutional realities of governance and provides potential for future work by providing insight into the future of Islamic governance for practitioners, academics, and religious authorities. Methodology: The research utilized a qualitative framework rooted in Strauss and Corbin's grounded theory approach to identify obstacles to the implementation of Islamic exalted governance. Semi-structured interviews were carried out with 24 academic specialists, alongside the use of official documents, religious texts, and political discourses for data gathering. Theoretical sampling persisted until data saturation was achieved. Data analysis was conducted in three separate phases: open coding, then axial coding, and finally selective coding. A grounded model of the research along with its main concepts developed as the conclusion of the study. The study incorporated participant input alongside expert evaluations to improve the validity of the findings. Findings: This study's results point to “the crisis of compatibility between religious wisdom and secular systems of power” as the first-order impediment to achieving Islamic exalted governance in Iran. The second-order barriers arise at several causal levels, chief among them is the incompatibility between Islamic political philosophy and the necessities of modern governance, the rigidity of some forms of traditionalism, the tension between utopian religious visions and the pragmatism of executive rationality, and the incomplete conceptual groundwork to address the intersection of jurisprudence and the structures of political authority. At the contextual level, existing barriers include secular authoritarianism illegacies, irreconcilable elite gaps between secular and religious elites, and the change in citizen expectations, moving towards more democratic and rights-based demands of governance. Intervention conditions are also compounding the barriers to governance including the reduction of the sacred in bureaucratic structures, rentier economies, and the internal differences and contradictions of the governing conversations. Responding to these structural and epistemological limitations, the governance system has limited itself almost exclusively to symbolic directionality. This can be manifested in the reduction of Islamic governance into ritualized political symbols, where the reproduction of authority takes precedence over the construction or reconstruction of institutional foundations to retain Islam's meaning for human flourishing. Value-laden identity sustainability can also replaced effective institutional reform and bargaining. Although these strategies conceal some indicators of legitimacy, they do not recognize structural inefficiencies, leading to sometimes substantial consequences. Perhaps most salient are the implications of presence, including the depletion of spiritual capital, the slow emergence of creeping secularism, stagnation of theory in religious political science, the estrangement of citizens from the fundamental principles of the Islamic system, and low levels of participation in civic society. In summary, the findings indicate that absent confronting the epistemological void between religious wisdom and ontology of practical governance structures within which it is expressed, Islamic exalted governance is in jeopardy of remaining wholly rhetorical as opposed to dignified in its transformatice, civilization building potential in the Iranian context. Conclusion: The biggest impediment to Islamic exalted governance is the political environment because it is only partially supplying Sharia principles and never turning them into functional institutions and systems and act of policy making. The forward momentum of governance is sabotaged because religious and customary institutions refuse to change and there is a structural schism between religious discourse and reality. The present situation exists because there is no widely accepted theory of jurisprudential and power relations and Sharia and politics are not clearly understood. Governance effectiveness is diminished by superficial rituals that subordinate institutional development and because of strategic differences between state institutions and religious institutions. Governance contradicts itself as socio-cultural decline occurs with loss of spiritual capital, as well as with disconnection between citizens and others in society where there are shared bonds. Governance structures fail over time which leads to stagnation, and ultimately collapse. The evidence in this research indicates that these differences can only be resolved through deep engagement with the intentions behind religious teachings, and institutional change in the governance landscape as well.

https://nic.shahed.ac.ir/article_4991_d4b5b5c16df28e61124e13181db7774c.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 8 2 2025 09 23 Jurisprudence and Civilization-Building: From Impossibility to Possibility; An Analysis of the Foundations and Outcomes of Three Macro-Approaches to the Relationship between Fiqh and Islamic Civilization-Building Jurisprudence and Civilization-Building: From Impossibility to Possibility; An Analysis of the Foundations and Outcomes of Three Macro-Approaches to the Relationship between Fiqh and Islamic Civilization-Building 91 122 4994 10.22070/nic.2025.19781.1348 FA Seyed Ahmadreza Mousavi Holder of a Master's Degree in Islamic Jurisprudence and Fundamentals of Islamic Law, Faculty of Theology and Islamic Studies, Shiraz University, Shiraz, Iran. 0009-0007-0071-5689 Mojtaba Javidi Associate Professor, Department of Quranic Sciences and Fiqh (Islamic Jurisprudence), Faculty of Theology and Islamic Studies, Shiraz University, Shiraz, Iran. 0000-0001-8934-6590 Ali Khalili Assistant Professor, Department of Cultural Thought and Studies, Faculty of Cultural and Social Affairs, Imam Hossein Comprehensive University (AS), Tehran, Iran Journal Article 2025 01 07 Purpose: This article analyzes three dominant macro-approaches to conceptualizing the relationship between Islamic jurisprudence (fiqh) and the project of building a "New Islamic Civilization" (Tamaddun-e Jadid-e Islami). Its primary objectives are to: Identify and categorize the fundamental perspectives on fiqh's role in civilizational development. Examine the epistemological, theological, and jurisprudential foundations underpinning each approach. Assess the implications of each approach for fiqh's capacity to contribute to civilizational formation. Evaluate the feasibility and potential of fiqh playing a central role in the Islamic civilization-building project, particularly in the context of post-revolutionary Iran and the "Second Phase of the Revolution" discourse. Methodology: The research employs a descriptive-analytical method. Data collection was conducted through library research, involving: Direct engagement with the primary texts and statements of key thinkers representing each approach: Abdolkarim Soroush and Mohammad Mojtahed Shabestri (Religious Intellectualism), Seyed Mohammad Mahdi Mirbaqiri (Guardianship Fiqh). Analysis of secondary sources and scholarly critiques characterizing the "Individual Fiqh" approach, prevalent among traditional jurists pre-revolution. Comparative analysis of the arguments, foundations, and conclusions of the three approaches regarding fiqh's scope, authority, and civilizational potential. Findings: The study identifies and analyzes three distinct approaches: Individual Fiqh Approach: This view confines fiqh to regulating the individual believer's actions, focusing on personal matters. Its foundations include individual-centricity, issue-specific rulings, lack of a systemic/societal vision, and delegation of civilizational domains - such as politics, economics- to human reason. Consequently, fiqh is seen as civilization-averse, lacking the theoretical tools for societal design, relegated to a supervisory regulatory role within existing or other civilizations. Religious Intellectualism Approach (Soroush & Shabestri): This approach fundamentally denies fiqh's capacity for civilization-building or planning. Soroush bases this on: Restricted Fiqh (fiqh-e aqallī), Separation of Reason and Religion (civilization-building is a rational, worldly affair outside religion's core salvific purpose), and Theoretical Contraction and Expansion of Religious Knowledge (qabz wa bast-e teorik-e shari‘at). He concludes fiqh is incapable of planning, merely follows society, and leads towards societal secularization. Shabestri bases this on: Hermeneutics (understanding is historically conditioned), Islam as Supervision, not Guardianship (religion provides ethical values, not governance systems), Historical (not Juristic) Interpretation (social rulings are context-bound to 7th-century Arabia), and Questioning the Qur'an's Divine Utterance Status. He concludes a Muslim society needs a rational (not fiqh-based) government, fiqh is incapable of civilization-building, this task belongs to modern sciences, and traditional fiqh is largely obsolete for contemporary governance. Guardianship Fiqh Approach (Mirbaqiri): This approach posits fiqh as the essential framework for civilizational design and leadership. Its foundations are: Cosmic Struggle between Truth and Falsehood, Maximalist Religion (dīn-e haddāksarī), Comprehensive Fiqh (fiqh-e jāmi‘ - encompassing ethics, knowledge systems, and social structures), and Islam as Governance (establishing divine sovereignty is central). The key outcome is the theory of "Guardianship Fiqh" (fiqh-e sarparastī): Fiqh must evolve beyond individual acts or even systemic design to actively manage societal transformation towards Islamic goals (e.g., tawhid, justice). It requires shifting focus to "society in transition" as its subject. This necessitates both the authority of fiqh and the authority of the Jurist-Guardian (leadership) (wilāyat al-faqīh) for implementation. Conclusion: The feasibility of fiqh's role in Islamic civilization-building hinges critically on the adopted approach. The Individual Fiqh approach inherently lacks the vision and tools for civilizational construction, limiting fiqh to personal matters within existing frameworks. The Religious Intellectualism approach, through its foundational critiques (hermeneutics, reason/religion separation, historical relativism, questioning revelation), explicitly negates any substantive role for fiqh in societal planning or civilization-building, advocating secular governance models. Conversely, the Guardianship Fiqh approach, grounded in maximalist religion, the necessity of divine sovereignty, and a dynamic view of societal transformation, argues for fiqh's central and active role. It demands a profound transformation within fiqh itself – expanding its scope beyond individual acts to society in flux, integrating ethics and knowledge systems, adopting a systemic and forward-looking vision, and recognizing the indispensable role of the Jurist-Guardian (wali faqīh) in leading this civilizational project. While acknowledging the current limitations of individual fiqh, this approach asserts its inherent potential, contingent upon this necessary evolution, to guide the construction of the New Islamic Civilization in direct confrontation with dominant materialist civilizations. The debate between these approaches represents a fundamental discursive struggle shaping the future trajectory of Islamic societies. Purpose: This article analyzes three dominant macro-approaches to conceptualizing the relationship between Islamic jurisprudence (fiqh) and the project of building a "New Islamic Civilization" (Tamaddun-e Jadid-e Islami). Its primary objectives are to: Identify and categorize the fundamental perspectives on fiqh's role in civilizational development. Examine the epistemological, theological, and jurisprudential foundations underpinning each approach. Assess the implications of each approach for fiqh's capacity to contribute to civilizational formation. Evaluate the feasibility and potential of fiqh playing a central role in the Islamic civilization-building project, particularly in the context of post-revolutionary Iran and the "Second Phase of the Revolution" discourse. Methodology: The research employs a descriptive-analytical method. Data collection was conducted through library research, involving: Direct engagement with the primary texts and statements of key thinkers representing each approach: Abdolkarim Soroush and Mohammad Mojtahed Shabestri (Religious Intellectualism), Seyed Mohammad Mahdi Mirbaqiri (Guardianship Fiqh). Analysis of secondary sources and scholarly critiques characterizing the "Individual Fiqh" approach, prevalent among traditional jurists pre-revolution. Comparative analysis of the arguments, foundations, and conclusions of the three approaches regarding fiqh's scope, authority, and civilizational potential. Findings: The study identifies and analyzes three distinct approaches: Individual Fiqh Approach: This view confines fiqh to regulating the individual believer's actions, focusing on personal matters. Its foundations include individual-centricity, issue-specific rulings, lack of a systemic/societal vision, and delegation of civilizational domains - such as politics, economics- to human reason. Consequently, fiqh is seen as civilization-averse, lacking the theoretical tools for societal design, relegated to a supervisory regulatory role within existing or other civilizations. Religious Intellectualism Approach (Soroush & Shabestri): This approach fundamentally denies fiqh's capacity for civilization-building or planning. Soroush bases this on: Restricted Fiqh (fiqh-e aqallī), Separation of Reason and Religion (civilization-building is a rational, worldly affair outside religion's core salvific purpose), and Theoretical Contraction and Expansion of Religious Knowledge (qabz wa bast-e teorik-e shari‘at). He concludes fiqh is incapable of planning, merely follows society, and leads towards societal secularization. Shabestri bases this on: Hermeneutics (understanding is historically conditioned), Islam as Supervision, not Guardianship (religion provides ethical values, not governance systems), Historical (not Juristic) Interpretation (social rulings are context-bound to 7th-century Arabia), and Questioning the Qur'an's Divine Utterance Status. He concludes a Muslim society needs a rational (not fiqh-based) government, fiqh is incapable of civilization-building, this task belongs to modern sciences, and traditional fiqh is largely obsolete for contemporary governance. Guardianship Fiqh Approach (Mirbaqiri): This approach posits fiqh as the essential framework for civilizational design and leadership. Its foundations are: Cosmic Struggle between Truth and Falsehood, Maximalist Religion (dīn-e haddāksarī), Comprehensive Fiqh (fiqh-e jāmi‘ - encompassing ethics, knowledge systems, and social structures), and Islam as Governance (establishing divine sovereignty is central). The key outcome is the theory of "Guardianship Fiqh" (fiqh-e sarparastī): Fiqh must evolve beyond individual acts or even systemic design to actively manage societal transformation towards Islamic goals (e.g., tawhid, justice). It requires shifting focus to "society in transition" as its subject. This necessitates both the authority of fiqh and the authority of the Jurist-Guardian (leadership) (wilāyat al-faqīh) for implementation. Conclusion: The feasibility of fiqh's role in Islamic civilization-building hinges critically on the adopted approach. The Individual Fiqh approach inherently lacks the vision and tools for civilizational construction, limiting fiqh to personal matters within existing frameworks. The Religious Intellectualism approach, through its foundational critiques (hermeneutics, reason/religion separation, historical relativism, questioning revelation), explicitly negates any substantive role for fiqh in societal planning or civilization-building, advocating secular governance models. Conversely, the Guardianship Fiqh approach, grounded in maximalist religion, the necessity of divine sovereignty, and a dynamic view of societal transformation, argues for fiqh's central and active role. It demands a profound transformation within fiqh itself – expanding its scope beyond individual acts to society in flux, integrating ethics and knowledge systems, adopting a systemic and forward-looking vision, and recognizing the indispensable role of the Jurist-Guardian (wali faqīh) in leading this civilizational project. While acknowledging the current limitations of individual fiqh, this approach asserts its inherent potential, contingent upon this necessary evolution, to guide the construction of the New Islamic Civilization in direct confrontation with dominant materialist civilizations. The debate between these approaches represents a fundamental discursive struggle shaping the future trajectory of Islamic societies.

https://nic.shahed.ac.ir/article_4994_1fd09c5f59a8ff35d499c0ee25a1d47e.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 8 2 2025 09 23 Imam Reza’s (A.S.) Civilizational Approach to Education Imam Reza’s (A.S.) Civilizational Approach to Education 123 148 4812 10.22070/nic.2025.20084.1368 FA Rasoul Mohammadjafari Associate Professor, Department of Quranic Sciences and Hadith, Shahed University, Tehran, Iran. 0000-0002-3554-0694 Morteza Ghasemi Ph.D. Candidate in Quranic Sciences and Hadith, University of Mazandaran, Babolsar, Iran. Journal Article 2024 11 12 Purpose: Civilizational education is derived from the teachings of prophets and divine leaders. In this approach, human beings are educated based on the purpose of creation, which is attaining the position of God’s vicegerency on Earth. This type of education is not limited to individuals; rather, it provides a foundation for the growth of all members of society, with the formation of a monotheistic community as its ultimate goal. Among the Shi’a Imams, Imam Reza (A.S.) holds a distinguished position in the history of the Islamic world and Islamic civilization. His Imamate lasted for twenty years, from 183 to 203 AH. Due to the translation movement and the unique intellectual, cultural, and political atmosphere of this period, distinct intellectual currents and socio-political and cultural conditions emerged. In this context, Imam Reza (A.S.) stood out as not only the principal theorist of Shi'ism but of the entire Islamic world. Fully knowledgeable of true Islamic teachings, he firmly resisted ideological and doctrinal deviations and, drawing on pure teachings of the Qur'an and untainted Sunnah, presented a divine worldview and correct individual and social conduct. Despite the profound impact of Imam Reza's (A.S) teachings on various aspects of Islamic civilization, the educational and civilizational dimensions of his thoughts have not been thoroughly and comprehensively studied. Today, as human societies face civilizational decline and moral and educational deterioration, studying Imam Reza’s (A.S.) civilizational approach to education can offer a transformative, civilization-building perspective on education. Methodology: This research employs a descriptive-analytical method, based on conceptual and documentary analysis. Using this method, propositions indicating Imam Reza’s (A.S.) civilizational discourse and practice related to education are extracted from authentic hadith sources. These are then analyzed to elaborate his civilizational approach to education. Findings: The study and analysis of Imam Reza’s (A.S.) educational conduct reveal that his approach encompasses deep civilizational components. In examining the historical and cultural context of his educational conduct with an emphasis on its civilizational function, it was found that several factors - including the golden era of Imam Reza (A.S.), his acceptance of the Crown Prince position and the associated educational challenges, his civilization-building migration to Iran, his scholarly debates, and his establishment of religious rationalism - elevated his educational model from individual training to a civilizational framework. His civilizational education approach rested on foundational principles, which were examined in five key areas: Tawhid-centeredness, Human equality, Human agency in determining destiny, Human dignity, Educational justice. These principles, which form the basis of his educational methods, indicate that: First, civilizational education must be centered on monotheism; Second, all human beings have the potential for education and civilization-building; Third, every individual plays a role in shaping the destiny of their society. Imam Reza’s (A.S.) educational methods with a civilizational approach were analyzed across cognitive, emotional, and behavioral domains. His cognitive educational methods encompassed diverse aspects, such as promoting critical thinking and rationalism. Holding open discourse sessions exemplified his support for critical thinking, while rational training illustrated his rationalistic approach. In emotional education, alongside rationality, Imam Reza (A.S.) employed positive emotions and affections to develop character and deepen faith and devotion. His behavioral education methods were such that they prevented societal fragmentation, emphasized commonalities, and fostered synergy. In the behavioral dimension, two key methods were highlighted: intentional overlook (tolerance) and modeling. Conclusion: In a civilizational approach to education, theorizing and leadership must be rooted in divine teachings-either directly revealed by God or inspired in the hearts of divinely appointed leaders and conveyed through hadith. The responsibility of educating human beings based on these teachings rests with such leaders. Based on divine teachings and his transformative methods and conduct, Imam Reza (A.S.) was the most influential civilizational figure of his era. Revisiting and implementing the traditions and reports related to his conduct can play a significant role in reconstructing Islamic civilization and establishing a new Islamic civilization. Purpose: Civilizational education is derived from the teachings of prophets and divine leaders. In this approach, human beings are educated based on the purpose of creation, which is attaining the position of God’s vicegerency on Earth. This type of education is not limited to individuals; rather, it provides a foundation for the growth of all members of society, with the formation of a monotheistic community as its ultimate goal. Among the Shi’a Imams, Imam Reza (A.S.) holds a distinguished position in the history of the Islamic world and Islamic civilization. His Imamate lasted for twenty years, from 183 to 203 AH. Due to the translation movement and the unique intellectual, cultural, and political atmosphere of this period, distinct intellectual currents and socio-political and cultural conditions emerged. In this context, Imam Reza (A.S.) stood out as not only the principal theorist of Shi'ism but of the entire Islamic world. Fully knowledgeable of true Islamic teachings, he firmly resisted ideological and doctrinal deviations and, drawing on pure teachings of the Qur'an and untainted Sunnah, presented a divine worldview and correct individual and social conduct. Despite the profound impact of Imam Reza's (A.S) teachings on various aspects of Islamic civilization, the educational and civilizational dimensions of his thoughts have not been thoroughly and comprehensively studied. Today, as human societies face civilizational decline and moral and educational deterioration, studying Imam Reza’s (A.S.) civilizational approach to education can offer a transformative, civilization-building perspective on education. Methodology: This research employs a descriptive-analytical method, based on conceptual and documentary analysis. Using this method, propositions indicating Imam Reza’s (A.S.) civilizational discourse and practice related to education are extracted from authentic hadith sources. These are then analyzed to elaborate his civilizational approach to education. Findings: The study and analysis of Imam Reza’s (A.S.) educational conduct reveal that his approach encompasses deep civilizational components. In examining the historical and cultural context of his educational conduct with an emphasis on its civilizational function, it was found that several factors - including the golden era of Imam Reza (A.S.), his acceptance of the Crown Prince position and the associated educational challenges, his civilization-building migration to Iran, his scholarly debates, and his establishment of religious rationalism - elevated his educational model from individual training to a civilizational framework. His civilizational education approach rested on foundational principles, which were examined in five key areas: Tawhid-centeredness, Human equality, Human agency in determining destiny, Human dignity, Educational justice. These principles, which form the basis of his educational methods, indicate that: First, civilizational education must be centered on monotheism; Second, all human beings have the potential for education and civilization-building; Third, every individual plays a role in shaping the destiny of their society. Imam Reza’s (A.S.) educational methods with a civilizational approach were analyzed across cognitive, emotional, and behavioral domains. His cognitive educational methods encompassed diverse aspects, such as promoting critical thinking and rationalism. Holding open discourse sessions exemplified his support for critical thinking, while rational training illustrated his rationalistic approach. In emotional education, alongside rationality, Imam Reza (A.S.) employed positive emotions and affections to develop character and deepen faith and devotion. His behavioral education methods were such that they prevented societal fragmentation, emphasized commonalities, and fostered synergy. In the behavioral dimension, two key methods were highlighted: intentional overlook (tolerance) and modeling. Conclusion: In a civilizational approach to education, theorizing and leadership must be rooted in divine teachings-either directly revealed by God or inspired in the hearts of divinely appointed leaders and conveyed through hadith. The responsibility of educating human beings based on these teachings rests with such leaders. Based on divine teachings and his transformative methods and conduct, Imam Reza (A.S.) was the most influential civilizational figure of his era. Revisiting and implementing the traditions and reports related to his conduct can play a significant role in reconstructing Islamic civilization and establishing a new Islamic civilization.

https://nic.shahed.ac.ir/article_4812_7c022d9c6dd601e087e186ee6dfe1fc7.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 8 2 2025 09 23 Identifying and ranking factors affecting the identity of the Islamic-Iranian civilization using the Analytic Hierarchy Process (AHP) method Identifying and ranking factors affecting the identity of the Islamic-Iranian civilization using the Analytic Hierarchy Process (AHP) method 149 186 4995 10.22070/nic.2025.19711.1354 FA Taha Ashayeri Assistant Professor, Department of History and Sociology, Faculty of Social Sciences, University of Mohaghegh Ardabili , Ardabil, Iran 0000-0001-8210-8899 Mohsen Parvish Assistant Professor, Department of History, Faculty of Social Sciences, University of Mohaghegh Ardabili , Ardabil, Iran. 0000-0002-4517-662x Tahereh Jahanparvar Ph.D student in Cultural Sociology, Department of Social Sciences, Faculty of Social Sciences, Communication and Media, Islamic Azad University, Tehran, Iran Journal Article 2024 11 24 This civilizational identity, as an ancient-historical heritage, a living model for coping with identity challenges, giving meaning to life and promoting national dignity, has become a symbol of creative coexistence between different religions, ethnicities and cultures by promoting tolerance, justice and justice, developing dialogue and tolerance in the light of Islamic governance, and indicates the reliance of Iranian society on indigenous-religious identity to resist the dominance of Western culture and distortions of identities, providing a moral model for solving global crises, strengthening the discourse of peace, resistance and human justice in the shadow of Islamic-Iranian jurisprudence. On this basis, the Iranian Islamic civilizational identity is one of the topics that is of interest to researchers, students, professors, and scholars. A review and search of keywords in scientific sources shows that research on the Iranian Islamic identity is one of the most frequently used terms, and in the period from 1389 to 1404, about 108 scientific documents have been conducted in the form of an empirical study. Considering the accumulation of rich and voluminous research findings in this period and the lack of a comprehensive strategic model of the reasons and factors affecting the Islamic-Iranian civilization-based identity (ranking of factors), the present study aims to identify and rank the factors affecting the Islamic-Iranian civilization-based identity using the Analytic Hierarchy Process (AHP) method. Research Questions 1- What are the most important social factors affecting the realization of the Islamic-Iranian civilization-based identity? 2- What are the most important cultural factors affecting the realization of the Islamic-Iranian civilization-based identity? 3- What are the most important political factors affecting the realization of the Islamic-Iranian civilization-centered identity? 4- What are the most important psychological factors affecting the realization of the Islamic-Iranian civilization-centered identity? 5- Which of the factors has had the greatest and which has had the least impact on the realization of the Islamic-Iranian civilization-centered identity? Methodology: The research method is an inductive qualitative meta-synthesis method in the period from 1389 to 1403 and the analytic hierarchy process method, which was selected by non-probability (intentional) sampling from 108 documents in seven stages of the Sanderdowski and Barroso model, 56 research samples were selected by observing the entry criteria (independent variable, research validity and reliability, qualitative and survey), and then the calculated factors were prioritized using the analytic hierarchy process in the form of AHP software. The statistical population of the research in this section included 15 researchers and researchers, academic experts and specialists, experts, as well as faculty professors specializing in the fields of social, political, psychological, economic and cultural sciences in universities. Findings: The results show that the cultural index (effect coefficient = 0.2557) including (scientific-educational institutions = 4.07; socialization and cultural transmission = 4.05; religious beliefs = 4.00) and the social index (effect coefficient = 0.2544) including (social capital = 3.83; national identity development = 3.81; reference model and elites = 3.64) have high importance and priority, and two political indicators (effect coefficient = 0.2513) including political capital = 3.70; Islamic governance = 3.69; political literacy and knowledge = 3.45) and the psychological index (effect coefficient = 0.2386) including psychological capital = 3.39 and identification = 3.25) were the least important indicators affecting the Islamic-Iranian civilization-oriented identity. Results: Accordingly, for policymaking, attention should be paid to the interaction between cultural, social, political, and psychological indicators in maintaining, sustaining, and developing Iranian Islamic identity in educational institutions, organizations, and the family institution. Conclusion: The results of hierarchical analysis and pairwise comparisons between factors affecting the Iranian Islamic civilization-based identity revealed that the main priority and effect on the Iranian Islamic civilization-based identity in studies and research conducted in Iran are cultural factors (0.2557), social factors (0.2544), political factors (.2513), and psychological factors (0.2386), with the cultural and social indicators having the greatest impact and high priority, and the political and psychological indicators having the last and least importance in the entire set. This civilizational identity, as an ancient-historical heritage, a living model for coping with identity challenges, giving meaning to life and promoting national dignity, has become a symbol of creative coexistence between different religions, ethnicities and cultures by promoting tolerance, justice and justice, developing dialogue and tolerance in the light of Islamic governance, and indicates the reliance of Iranian society on indigenous-religious identity to resist the dominance of Western culture and distortions of identities, providing a moral model for solving global crises, strengthening the discourse of peace, resistance and human justice in the shadow of Islamic-Iranian jurisprudence. On this basis, the Iranian Islamic civilizational identity is one of the topics that is of interest to researchers, students, professors, and scholars. A review and search of keywords in scientific sources shows that research on the Iranian Islamic identity is one of the most frequently used terms, and in the period from 1389 to 1404, about 108 scientific documents have been conducted in the form of an empirical study. Considering the accumulation of rich and voluminous research findings in this period and the lack of a comprehensive strategic model of the reasons and factors affecting the Islamic-Iranian civilization-based identity (ranking of factors), the present study aims to identify and rank the factors affecting the Islamic-Iranian civilization-based identity using the Analytic Hierarchy Process (AHP) method. Research Questions 1- What are the most important social factors affecting the realization of the Islamic-Iranian civilization-based identity? 2- What are the most important cultural factors affecting the realization of the Islamic-Iranian civilization-based identity? 3- What are the most important political factors affecting the realization of the Islamic-Iranian civilization-centered identity? 4- What are the most important psychological factors affecting the realization of the Islamic-Iranian civilization-centered identity? 5- Which of the factors has had the greatest and which has had the least impact on the realization of the Islamic-Iranian civilization-centered identity? Methodology: The research method is an inductive qualitative meta-synthesis method in the period from 1389 to 1403 and the analytic hierarchy process method, which was selected by non-probability (intentional) sampling from 108 documents in seven stages of the Sanderdowski and Barroso model, 56 research samples were selected by observing the entry criteria (independent variable, research validity and reliability, qualitative and survey), and then the calculated factors were prioritized using the analytic hierarchy process in the form of AHP software. The statistical population of the research in this section included 15 researchers and researchers, academic experts and specialists, experts, as well as faculty professors specializing in the fields of social, political, psychological, economic and cultural sciences in universities. Findings: The results show that the cultural index (effect coefficient = 0.2557) including (scientific-educational institutions = 4.07; socialization and cultural transmission = 4.05; religious beliefs = 4.00) and the social index (effect coefficient = 0.2544) including (social capital = 3.83; national identity development = 3.81; reference model and elites = 3.64) have high importance and priority, and two political indicators (effect coefficient = 0.2513) including political capital = 3.70; Islamic governance = 3.69; political literacy and knowledge = 3.45) and the psychological index (effect coefficient = 0.2386) including psychological capital = 3.39 and identification = 3.25) were the least important indicators affecting the Islamic-Iranian civilization-oriented identity. Results: Accordingly, for policymaking, attention should be paid to the interaction between cultural, social, political, and psychological indicators in maintaining, sustaining, and developing Iranian Islamic identity in educational institutions, organizations, and the family institution. Conclusion: The results of hierarchical analysis and pairwise comparisons between factors affecting the Iranian Islamic civilization-based identity revealed that the main priority and effect on the Iranian Islamic civilization-based identity in studies and research conducted in Iran are cultural factors (0.2557), social factors (0.2544), political factors (.2513), and psychological factors (0.2386), with the cultural and social indicators having the greatest impact and high priority, and the political and psychological indicators having the last and least importance in the entire set.

https://nic.shahed.ac.ir/article_4995_6dbbe6abe5f14af882ff977fc3f35501.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 8 2 2025 09 23 A Critical Analysis of the Role of Science and Technology in Iran’s Dignity-Oriented Governance During the Second Phase of the Islamic Revolution (With Emphasis on Critique of the Hegemonic Order and Elaboration of an Indigenous Model from the Perspective of Ayatollah Khamenei) A Critical Analysis of the Role of Science and Technology in Iran’s Dignity-Oriented Governance During the Second Phase of the Islamic Revolution (With Emphasis on Critique of the Hegemonic Order and Elaboration of an Indigenous Model from the Perspective of Ayatollah Khamenei) 187 222 4811 10.22070/nic.2025.20091.1369 FA Seyyed Zakarya Mahmoudiraja Assistant Professor of Political Science, Department of Political Science, Faculty of Law and Political Science, Shahid Chamran University of Ahvaz, Ahvaz, Iran. 0000-0003-4350-1916 Journal Article 2024 12 15 Purpose: This research aims to elucidate the key components and indicators of dignity-oriented science and technology governance in the Second Step of the Islamic Revolution, based on upstream documents and the strategic thought of Ayatollah Khamenei. By critically examining the global hegemonic order and the intellectual underpinnings of Islamic-Iranian civilization, this study seeks to design an indigenous model of scientific and technological advancement that prioritizes national dignity, justice, and independence. Methodology: The study employs a qualitative content analysis and descriptive-analytical approach. Data were systematically collected from the official works, speeches, and upstream documents of Ayatollah Khamenei from 2004 to 2024. Using structured coding and logical reasoning, key themes regarding science, technology, governance, critique of the hegemonic order, and the requirements of the Second Step were identified. Analytical procedures included open, axial, and selective coding, guided by Spragens’ theoretical model of crisis. Validity was ensured through iterative triangulation and comparison of categories. Findings: Analysis of upstream documents revealed that science and technology, from Ayatollah Khamenei’s perspective, are not limited to economic and technical domains, but constitute the core foundations of national power, independence, and the development of a new Islamic civilization. The study identified a multidimensional crisis in contemporary science and technology, stemming from the Western hegemonic order, the severance of science from ethics, and the instrumentalization of knowledge for domination. Six strategic pillars were extracted for dignity-oriented governance: 1. Fundamental critique of the global hegemonic order and the promotion of a resistance-oriented scientific discourse; 2. Advancement of national self-confidence and reliance on indigenous capacities; 3. Localization of science and technology based on Islamic values and national needs; 4. Nurturing committed, innovative, and youth-centered human capital, supporting knowledge-based ecosystems, and addressing brain drain; 5. Development of scientific diplomacy and collaboration with independent nations and anti-hegemonic networks; 6. Establishment of a just system for the fair distribution and socialization of scientific and technological achievements. The body and function of this model integrate science with spirituality, ethics, and justice, rejecting dependency and fostering endogenous progress. The model aligns scientific development with societal needs and ethical imperatives, positioning science and technology as transformative forces for national dignity and civilization-building in the Iranian context. Conclusion: Dignity-oriented governance of science and technology, grounded in the Second Step statement, embeds spirituality, justice, and independence as central axes of scientific progress. This indigenous model not only empowers Iran to overcome structural dependency and resist systemic pressures from the hegemonic order, but also provides an exemplary framework for other independent societies. The research concludes that the realization of a new Islamic civilization depends on the endogenous production of ethical and justice-driven science and technology, tailored to the values and necessities of Iranian society. Purpose: This research aims to elucidate the key components and indicators of dignity-oriented science and technology governance in the Second Step of the Islamic Revolution, based on upstream documents and the strategic thought of Ayatollah Khamenei. By critically examining the global hegemonic order and the intellectual underpinnings of Islamic-Iranian civilization, this study seeks to design an indigenous model of scientific and technological advancement that prioritizes national dignity, justice, and independence. Methodology: The study employs a qualitative content analysis and descriptive-analytical approach. Data were systematically collected from the official works, speeches, and upstream documents of Ayatollah Khamenei from 2004 to 2024. Using structured coding and logical reasoning, key themes regarding science, technology, governance, critique of the hegemonic order, and the requirements of the Second Step were identified. Analytical procedures included open, axial, and selective coding, guided by Spragens’ theoretical model of crisis. Validity was ensured through iterative triangulation and comparison of categories. Findings: Analysis of upstream documents revealed that science and technology, from Ayatollah Khamenei’s perspective, are not limited to economic and technical domains, but constitute the core foundations of national power, independence, and the development of a new Islamic civilization. The study identified a multidimensional crisis in contemporary science and technology, stemming from the Western hegemonic order, the severance of science from ethics, and the instrumentalization of knowledge for domination. Six strategic pillars were extracted for dignity-oriented governance: 1. Fundamental critique of the global hegemonic order and the promotion of a resistance-oriented scientific discourse; 2. Advancement of national self-confidence and reliance on indigenous capacities; 3. Localization of science and technology based on Islamic values and national needs; 4. Nurturing committed, innovative, and youth-centered human capital, supporting knowledge-based ecosystems, and addressing brain drain; 5. Development of scientific diplomacy and collaboration with independent nations and anti-hegemonic networks; 6. Establishment of a just system for the fair distribution and socialization of scientific and technological achievements. The body and function of this model integrate science with spirituality, ethics, and justice, rejecting dependency and fostering endogenous progress. The model aligns scientific development with societal needs and ethical imperatives, positioning science and technology as transformative forces for national dignity and civilization-building in the Iranian context. Conclusion: Dignity-oriented governance of science and technology, grounded in the Second Step statement, embeds spirituality, justice, and independence as central axes of scientific progress. This indigenous model not only empowers Iran to overcome structural dependency and resist systemic pressures from the hegemonic order, but also provides an exemplary framework for other independent societies. The research concludes that the realization of a new Islamic civilization depends on the endogenous production of ethical and justice-driven science and technology, tailored to the values and necessities of Iranian society.

https://nic.shahed.ac.ir/article_4811_810bf83c7adfd8a04ac1f11508bab9e0.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 8 2 2025 09 23 The general framework for technology and industry policymaking with a civilizational perspective based on philosophy and ethics of technology with a critical approach The general framework for technology and industry policymaking with a civilizational perspective based on philosophy and ethics of technology with a critical approach 223 248 4993 10.22070/nic.2025.20119.1373 FA Armin Mansouri Assistant Professor, University of Tabriz, Tabriz, Iran 0000-0002-9808-7380 Journal Article 2024 12 01 Purpose: Philosophical studies in the field of technology and industry show that policyـmaking about the industry cannot be comprehensively written by relying solely on technicalـengineering and operationalـexecutive matters and without paying attention to fundamental philosophical, ethical, cultural and social issues. Especially if the intention is that these policies to be written at a civilizational level. What is now observed is that in the country's industrial progress, there is no attention to the principles and foundations of native civilization and the IslamicـIranian lifestyle; because the intellectual basis is that the industrial system is formed in only one way, and that way is nothing other than what has occurred in developed countries. Given that human is an inseparable part of the industrial system, it is necessary to seriously consider philosophical, cultural, ethical, and social foundations in formulating industrial policies. This is why Islamic teachings and standards must be considered in the compilation of industrial policy documents. The purpose of this research is to consider Islamic ideological and ethical teachings and standards in compilation of policy documents for industry and to provide a general policy framework for industry. Methodology: In this research, a libraryـbased method was utilized for data collection. Based on the information obtained from library sources, after describing the perspectives that presented in the philosophy of technology and industry, the Islamic viewpoint regarding the issues surrounding the industry is presented using a deductive and descriptiveـanalytical approach. In some cases, comparisons with Western perspectives are made, and the conclusions and outcomes are discussed. So, in general, it can be said that the approach of this research is qualitative and its method is descriptiveـanalytical, and logicalـargumentative analysis was used to obtain the findings. Findings: The critical philosophical and ethical principles and standards that proposed, can determine the framework for technological and industrial policy making appropriate to the new Islamic civilization. The findings of this research provide a foundational philosophicalـethical framework for policy recommendations in areas related to the human actors of industry (workers and investors), science and technology concerning industry, the environment and natural resources, popularization of industry and production, capital, industrial products, soft and creative industries, and public culture of work, industry and production. The researcher has presented policy frameworks in these seven areas, taking into account the three factors of production (labor, capital, tools of production) and their requirements (human actors, general culture, science, environment and natural resources, and popularization of industry), and finally the manufactured product. Conclusion: The strategies presented as a policy framework are the findings of this research. In the author's opinion, these nine strategies, if implemented, can be a policy framework that is coincident with the outlooks of a modern Islamic civilization. These nine strategies are: 1. Priority of justice in the distribution of wealth and consumption 2. Priority of workers in all aspects 3. Focus on industries that is according to the system of local and territorial needs and satisfaction 4. Serious prevention of monopolization in various sectors and aspects of the industrial system 5. Priority of environment and resources with a focus on optimization, productivity and clean industries 6. Transition from capitalist privatization to popularization 7. Granting a share to culturalـsocial organizations in industrial management 8. Directing people's capital into production and 9. Popularization of selfـemployment in industries. If we pay attention to the nine strategies, it can be confirmed that the majority or at least part of the problems and shortcomings in various aspects of industrial and economic systems, including the waste of the rights of industry actors, consumers, etc., environmental pollution, increased liquidity, consumerist culture, class differences (class inequality), etc., are the result of not complying of these nine frameworks Purpose: Philosophical studies in the field of technology and industry show that policyـmaking about the industry cannot be comprehensively written by relying solely on technicalـengineering and operationalـexecutive matters and without paying attention to fundamental philosophical, ethical, cultural and social issues. Especially if the intention is that these policies to be written at a civilizational level. What is now observed is that in the country's industrial progress, there is no attention to the principles and foundations of native civilization and the IslamicـIranian lifestyle; because the intellectual basis is that the industrial system is formed in only one way, and that way is nothing other than what has occurred in developed countries. Given that human is an inseparable part of the industrial system, it is necessary to seriously consider philosophical, cultural, ethical, and social foundations in formulating industrial policies. This is why Islamic teachings and standards must be considered in the compilation of industrial policy documents. The purpose of this research is to consider Islamic ideological and ethical teachings and standards in compilation of policy documents for industry and to provide a general policy framework for industry. Methodology: In this research, a libraryـbased method was utilized for data collection. Based on the information obtained from library sources, after describing the perspectives that presented in the philosophy of technology and industry, the Islamic viewpoint regarding the issues surrounding the industry is presented using a deductive and descriptiveـanalytical approach. In some cases, comparisons with Western perspectives are made, and the conclusions and outcomes are discussed. So, in general, it can be said that the approach of this research is qualitative and its method is descriptiveـanalytical, and logicalـargumentative analysis was used to obtain the findings. Findings: The critical philosophical and ethical principles and standards that proposed, can determine the framework for technological and industrial policy making appropriate to the new Islamic civilization. The findings of this research provide a foundational philosophicalـethical framework for policy recommendations in areas related to the human actors of industry (workers and investors), science and technology concerning industry, the environment and natural resources, popularization of industry and production, capital, industrial products, soft and creative industries, and public culture of work, industry and production. The researcher has presented policy frameworks in these seven areas, taking into account the three factors of production (labor, capital, tools of production) and their requirements (human actors, general culture, science, environment and natural resources, and popularization of industry), and finally the manufactured product. Conclusion: The strategies presented as a policy framework are the findings of this research. In the author's opinion, these nine strategies, if implemented, can be a policy framework that is coincident with the outlooks of a modern Islamic civilization. These nine strategies are: 1. Priority of justice in the distribution of wealth and consumption 2. Priority of workers in all aspects 3. Focus on industries that is according to the system of local and territorial needs and satisfaction 4. Serious prevention of monopolization in various sectors and aspects of the industrial system 5. Priority of environment and resources with a focus on optimization, productivity and clean industries 6. Transition from capitalist privatization to popularization 7. Granting a share to culturalـsocial organizations in industrial management 8. Directing people's capital into production and 9. Popularization of selfـemployment in industries. If we pay attention to the nine strategies, it can be confirmed that the majority or at least part of the problems and shortcomings in various aspects of industrial and economic systems, including the waste of the rights of industry actors, consumers, etc., environmental pollution, increased liquidity, consumerist culture, class differences (class inequality), etc., are the result of not complying of these nine frameworks

https://nic.shahed.ac.ir/article_4993_bf40f0ab4e5e63171dd16036913ae828.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 8 2 2025 09 23 The Responsibility of Scientific Elites in Imam Khamenei's Civilizational Discourse The Responsibility of Scientific Elites in Imam Khamenei's Civilizational Discourse 249 282 4810 10.22070/nic.2025.20198.1384 FA Atieh Bohrani Assistant Professor, Department of Public Administration, Faculty of Management, Economics and Accounting, PayameNoor University,Tehran, Iran. 0000-0003-3292-4614 Zahra Foroutani Associate Professor, Department of Public Administration, Faculty of Management, Economics and Accounting, PayameNoor University, Tehran, Iran. 0000-0002-5741-9297 Journal Article 2024 10 18 Purpose: Elites, as the scientific pioneers of society, have a high role and responsibility. They are among the reference and influential social groups, and the rise or fall of any society depends largely on the role and function of that society's elites. Given the importance of the subject, the purpose of this study is to explain the responsibility of scientific elites in Imam Khamenei's civilizational discourse. Methodology: This research is descriptive-analytical and qualitative in nature and is exploratory and fundamental in terms of purpose; since scientific elites can use its results in fulfilling their responsibilities towards society and realizing the ideal of a modern Islamic civilization, it is also considered practical. The statistical population of the research (the content under analysis) is all of Imam Khamenei's statements related to the research topic, which were analyzed using the network content analysis method. This method is suitable for analyzing data in qualitative fundamental research. To implement the network content analysis method, first, texts related to elite responsibilities and words synonymous with them were extracted from the text of Imam Khamenei's statements included in the database of the Office of Preservation and Publication of the Supreme Leader's Works in the time period from 1368 to October 1403. Then, with a specific process and in three steps, the network of themes was hierarchically abstracted from the content of Imam Khamenei's statements and, using the research findings, the dimensions of elite responsibilities from Imam Khamenei's perspective were explained. The comprehensive themes are the final findings of the research that explain and analyze the components related to the duties and responsibilities of elites from Imam Khamenei's perspective. To assess the validity of the research and validate the findings, in addition to studying the theoretical foundations, background, and objectives of the research, basic, organizing, and comprehensive themes were selected from the text of Imam Khamenei's statements. Before identification, the data was continuously reviewed by two researchers of this study. In order to ensure the accuracy of the analyses, the final themes were presented to three experts who were familiar with Imam Khamenei's views, and final revisions and adjustments were made. Findings: Based on the research findings, the dimensions of elite responsibilities in civilizational discourse from Imam Khamenei's perspective were extracted and the research question was answered. Based on the results,189 basic themes,22 organizing themes, and 4 comprehensive themes including: scientific, ethical, jihadi, and social responsibilities of scientific elites were extracted from the thematic network, and its model was designed and explained.According to the research findings, the scientific responsibilities of the elites, with 114 basic themes and 14 organizing themes, are the most emphasized and frequent in the statements of the Supreme Leader of the Revolution.He considered scientific jihad one of the greatest duties and called on the elites to pursue scientific progress with a greater sense of responsibility as a jihad From His Excellency's perspective, the scientific elites are the driving force and driving force of the country's scientific progress to achieve a modern Islamic civilization and gain scientific authority, and they play a strategic role in achieving civilizational goals. Therefore, they have the responsibility to strive to realize the ideal of a new Islamic civilization by properly utilizing the capacity of the elite, creating the necessary competencies to solve the country's problems scientifically, and by producing beneficial and civilization-building knowledge. Conclusion: Based on the results of the research, scientific elites in Imam Khamenei's civilizational discourse bear heavy responsibilities for laying the foundation and strengthening the scientific foundations of modern Islamic civilization and gaining scientific authority. Purpose: Elites, as the scientific pioneers of society, have a high role and responsibility. They are among the reference and influential social groups, and the rise or fall of any society depends largely on the role and function of that society's elites. Given the importance of the subject, the purpose of this study is to explain the responsibility of scientific elites in Imam Khamenei's civilizational discourse. Methodology: This research is descriptive-analytical and qualitative in nature and is exploratory and fundamental in terms of purpose; since scientific elites can use its results in fulfilling their responsibilities towards society and realizing the ideal of a modern Islamic civilization, it is also considered practical. The statistical population of the research (the content under analysis) is all of Imam Khamenei's statements related to the research topic, which were analyzed using the network content analysis method. This method is suitable for analyzing data in qualitative fundamental research. To implement the network content analysis method, first, texts related to elite responsibilities and words synonymous with them were extracted from the text of Imam Khamenei's statements included in the database of the Office of Preservation and Publication of the Supreme Leader's Works in the time period from 1368 to October 1403. Then, with a specific process and in three steps, the network of themes was hierarchically abstracted from the content of Imam Khamenei's statements and, using the research findings, the dimensions of elite responsibilities from Imam Khamenei's perspective were explained. The comprehensive themes are the final findings of the research that explain and analyze the components related to the duties and responsibilities of elites from Imam Khamenei's perspective. To assess the validity of the research and validate the findings, in addition to studying the theoretical foundations, background, and objectives of the research, basic, organizing, and comprehensive themes were selected from the text of Imam Khamenei's statements. Before identification, the data was continuously reviewed by two researchers of this study. In order to ensure the accuracy of the analyses, the final themes were presented to three experts who were familiar with Imam Khamenei's views, and final revisions and adjustments were made. Findings: Based on the research findings, the dimensions of elite responsibilities in civilizational discourse from Imam Khamenei's perspective were extracted and the research question was answered. Based on the results,189 basic themes,22 organizing themes, and 4 comprehensive themes including: scientific, ethical, jihadi, and social responsibilities of scientific elites were extracted from the thematic network, and its model was designed and explained.According to the research findings, the scientific responsibilities of the elites, with 114 basic themes and 14 organizing themes, are the most emphasized and frequent in the statements of the Supreme Leader of the Revolution.He considered scientific jihad one of the greatest duties and called on the elites to pursue scientific progress with a greater sense of responsibility as a jihad From His Excellency's perspective, the scientific elites are the driving force and driving force of the country's scientific progress to achieve a modern Islamic civilization and gain scientific authority, and they play a strategic role in achieving civilizational goals. Therefore, they have the responsibility to strive to realize the ideal of a new Islamic civilization by properly utilizing the capacity of the elite, creating the necessary competencies to solve the country's problems scientifically, and by producing beneficial and civilization-building knowledge. Conclusion: Based on the results of the research, scientific elites in Imam Khamenei's civilizational discourse bear heavy responsibilities for laying the foundation and strengthening the scientific foundations of modern Islamic civilization and gaining scientific authority.

https://nic.shahed.ac.ir/article_4810_b112ca4087d668785e947a57493d1740.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 8 2 2025 09 23 Immunity of the Neo-Islamic Civilization through the Recognition of Syncretism and Counteractive Strategies in the Thought of Ayatollah Khamenei Immunity of the Neo-Islamic Civilization through the Recognition of Syncretism and Counteractive Strategies in the Thought of Ayatollah Khamenei 283 306 4815 10.22070/nic.2025.19716.1345 FA Farank Bahmani Associate Professor of Islamic Philosophy and Theology, Faculty of Literature and Humanities, Yasuj University, Yasuj, Iran. 0000-0001-8178-2996 Ali Alizadeh Assistant Professor of Persian Language and Literature, Faculty of Literature and Humanities, Yasuj University, Yasuj, Iran. 0009-0007-8225-7561 Journal Article 2024 12 05 Purpose: The Islamic Revolution of Iran was initiated with the objective of constructing a new civilization grounded in Islamic epistemology and doctrines. The Revolution’s leaders, with the collaboration of intellectuals, sought to establish a polity based on Islamic rulings and teachings, thereby laying the groundwork for a neo-Islamic civilization and the global revolution of Imam Mahdi (may God hasten his reappearance). The formation of such a civilization, by logical implication, necessitates the purification and refinement of religious knowledge from syncretism (iltiqāṭ) and spurious traditions (Isrā’īliyyāt). Imam Khomeini (may his soul be sanctified) consistently emphasized, after the victory of the Islamic Revolution, the duty of disseminating the pure principles of Islam globally and identified clear criteria for this mission. Ayatollah Khamenei, likewise, has underscored this responsibility for Islamic scholars and officials through various expressions such as “cultural revolution,” “Islamization of universities,” “confronting the cultural invasion of foreigners,” “cultural engineering,” and “Islamic lifestyle.” In his discourses, especially at critical junctures, he has endeavored to elucidate these issues. Therefore, distinguishing authentic Islam from inauthentic forms, purifying truth from falsehood, manifesting the reality of Islam, and cleansing it from rigidity and syncretism is a significant and fundamental obligation for all scholars of religion. The present study, in pursuit of this objective, re-examines the concept of syncretism and counteractive strategies for immunity against it in the thought of Ayatollah Khamenei, drawing from his extensive teachings and lectures. Considering the existing literature, the study adopts a rational approach to extract, analyze, and evaluate immunity strategies. Methodology: This research employs thematic analysis. The statements of the Supreme Leader constitute the primary research corpus, while other relevant sources serve as explanatory and supplementary materials. In summary, the thematic analysis in this article encompasses the following stages: a) Initial coding (open coding): Identifying concepts and labeling significant segments of data. b) Categorization of codes (axial coding): Grouping similar codes to form sub-themes. c) Extraction of overarching themes (selective coding): Synthesizing and refining codes to establish final themes. Findings: In contemporary terminology, syncretism refers to the arbitrary selection of beliefs and ideas, even if heterogeneous, without commitment to preserving specific and defined principles. Syncretism, in this sense, leads to the distortion of doctrine. In summary, the factors contributing to syncretism are classified into three main categories: cognitive, motivational, and methodological. Cognitive Factors: Epistemic deficiency Mixing truth with falsehood Deviation in thought Substituting holistic perspective with reductionism Fallacy of verbal ambiguity Imposition of presuppositions and relativism Reducing the dimensions and teachings of Islam to material prosperity Infiltration of non-religious ideas Invasion of Western thought Motivational Factors: Fascination with empirical science Extremist views and efforts to exclude others Intellectual and spiritual deviation Methodological Factors: Failure to observe the principles and conditions of textual interpretation Materialistic or maximalist interpretation of religious propositions Excessive rationalism Functionalist explanation of religion Monopolization of a single method in religious studies and neglect of other approaches Negligence in the transmission of religious messages Counteractive strategies are also divided into two categories: offensive strategies (principled theorization and epistemic enhancement) and defensive strategies (vigilance and confrontation). Conclusion: The foundation of the neo-Islamic civilization is a corpus of knowledge structured according to the Qur'an and the tradition (Sunnah) of the Ahl al-Bayt (peace be upon them). Any syncretism in Islamic values and the infiltration of elements discordant with Islam will destabilize the foundations of Islamic civilization. The findings of the study are categorized under four major themes: “Characteristics of Syncretism,” “Consequences of Syncretism,” “Offensive Strategies for Immunity from Syncretism,” and “Defensive Strategies for Safeguarding against Syncretism.” Each main theme encompasses a set of concepts as follows: From the perspective of the Supreme Leader, syncretism possesses six principal characteristics: “Non-Islamic intentionality,” “Inducing deviation in religion,” “Unscientific amalgamation of views,” “Interpretation based on personal opinion,” “Subjective and arbitrary inference,” and “Departure from jurisprudential foundations in theorization.” According to the Supreme Leader, syncretism has a harmful and dangerous consequence, namely “the departure of theory from religious principles.” In his statements, the Supreme Leader identifies the following offensive strategies for immunity from syncretism: “Purposeful theorization,” “Utilization of authentic sources,” “Application of scientific methods,” “Engagement of experts,” and “Epistemic enhancement.” Defensive strategies for confronting syncretism and safeguarding religion and religious theorization to ensure the immunity of Islamic civilization, as articulated by the Leader, include: “Continuous monitoring of theoretical inputs” and “Substantive and affirmative confrontation with proponents of syncretism.” Purpose: The Islamic Revolution of Iran was initiated with the objective of constructing a new civilization grounded in Islamic epistemology and doctrines. The Revolution’s leaders, with the collaboration of intellectuals, sought to establish a polity based on Islamic rulings and teachings, thereby laying the groundwork for a neo-Islamic civilization and the global revolution of Imam Mahdi (may God hasten his reappearance). The formation of such a civilization, by logical implication, necessitates the purification and refinement of religious knowledge from syncretism (iltiqāṭ) and spurious traditions (Isrā’īliyyāt). Imam Khomeini (may his soul be sanctified) consistently emphasized, after the victory of the Islamic Revolution, the duty of disseminating the pure principles of Islam globally and identified clear criteria for this mission. Ayatollah Khamenei, likewise, has underscored this responsibility for Islamic scholars and officials through various expressions such as “cultural revolution,” “Islamization of universities,” “confronting the cultural invasion of foreigners,” “cultural engineering,” and “Islamic lifestyle.” In his discourses, especially at critical junctures, he has endeavored to elucidate these issues. Therefore, distinguishing authentic Islam from inauthentic forms, purifying truth from falsehood, manifesting the reality of Islam, and cleansing it from rigidity and syncretism is a significant and fundamental obligation for all scholars of religion. The present study, in pursuit of this objective, re-examines the concept of syncretism and counteractive strategies for immunity against it in the thought of Ayatollah Khamenei, drawing from his extensive teachings and lectures. Considering the existing literature, the study adopts a rational approach to extract, analyze, and evaluate immunity strategies. Methodology: This research employs thematic analysis. The statements of the Supreme Leader constitute the primary research corpus, while other relevant sources serve as explanatory and supplementary materials. In summary, the thematic analysis in this article encompasses the following stages: a) Initial coding (open coding): Identifying concepts and labeling significant segments of data. b) Categorization of codes (axial coding): Grouping similar codes to form sub-themes. c) Extraction of overarching themes (selective coding): Synthesizing and refining codes to establish final themes. Findings: In contemporary terminology, syncretism refers to the arbitrary selection of beliefs and ideas, even if heterogeneous, without commitment to preserving specific and defined principles. Syncretism, in this sense, leads to the distortion of doctrine. In summary, the factors contributing to syncretism are classified into three main categories: cognitive, motivational, and methodological. Cognitive Factors: Epistemic deficiency Mixing truth with falsehood Deviation in thought Substituting holistic perspective with reductionism Fallacy of verbal ambiguity Imposition of presuppositions and relativism Reducing the dimensions and teachings of Islam to material prosperity Infiltration of non-religious ideas Invasion of Western thought Motivational Factors: Fascination with empirical science Extremist views and efforts to exclude others Intellectual and spiritual deviation Methodological Factors: Failure to observe the principles and conditions of textual interpretation Materialistic or maximalist interpretation of religious propositions Excessive rationalism Functionalist explanation of religion Monopolization of a single method in religious studies and neglect of other approaches Negligence in the transmission of religious messages Counteractive strategies are also divided into two categories: offensive strategies (principled theorization and epistemic enhancement) and defensive strategies (vigilance and confrontation). Conclusion: The foundation of the neo-Islamic civilization is a corpus of knowledge structured according to the Qur'an and the tradition (Sunnah) of the Ahl al-Bayt (peace be upon them). Any syncretism in Islamic values and the infiltration of elements discordant with Islam will destabilize the foundations of Islamic civilization. The findings of the study are categorized under four major themes: “Characteristics of Syncretism,” “Consequences of Syncretism,” “Offensive Strategies for Immunity from Syncretism,” and “Defensive Strategies for Safeguarding against Syncretism.” Each main theme encompasses a set of concepts as follows: From the perspective of the Supreme Leader, syncretism possesses six principal characteristics: “Non-Islamic intentionality,” “Inducing deviation in religion,” “Unscientific amalgamation of views,” “Interpretation based on personal opinion,” “Subjective and arbitrary inference,” and “Departure from jurisprudential foundations in theorization.” According to the Supreme Leader, syncretism has a harmful and dangerous consequence, namely “the departure of theory from religious principles.” In his statements, the Supreme Leader identifies the following offensive strategies for immunity from syncretism: “Purposeful theorization,” “Utilization of authentic sources,” “Application of scientific methods,” “Engagement of experts,” and “Epistemic enhancement.” Defensive strategies for confronting syncretism and safeguarding religion and religious theorization to ensure the immunity of Islamic civilization, as articulated by the Leader, include: “Continuous monitoring of theoretical inputs” and “Substantive and affirmative confrontation with proponents of syncretism.”

https://nic.shahed.ac.ir/article_4815_ed519c02f134f2cdd836cba387b6a3c8.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 8 2 2025 09 23 The Role of Bayt al-Hikmah in the Advancement of the Science of Mechanics by Iranian Scholars (2nd to 5th Century AH) The Role of Bayt al-Hikmah in the Advancement of the Science of Mechanics by Iranian Scholars (2nd to 5th Century AH) 307 325 4816 10.22070/nic.2025.19479.1336 FA Laleh Erfani Namin Affiliated Faculty of Islamic Azad University, Ph.D in Islamic History, Ardabil Azad University, Ardabil, Iran 0009-0006-6777-503x Babak Hamidimehr Bachelor student of Mechanical Engineering, Technical and Engineering Faculty, Mohaghegh Ardabili University, Ardabil, Iran Journal Article 2024 11 15 Purpose: Bayt al-Hikmah (or "House of Wisdom"), established in Baghdad in the 8th century CE, is recognized as one of the most important scientific and cultural centers in Islamic history. This institution played a significant role in the advancement of the science of mechanics (theoretical mechanics and physics), particularly during the Abbasid Caliphate. The science of mechanics was one of the crucial branches of knowledge in the Islamic era, focusing on the principles of motion, forces, and mechanical devices. Given the historical advancements made by Iranians in this field and its transmission into the Islamic period, it is essential to examine the role of Bayt al-Hikmah in encouraging and utilizing Iranian scholars. This article employs an analytical-library method to investigate how effective Bayt al-Hikmah was in fostering the presence and encouragement of Iranian scholars and advancing the science of mechanics. The findings indicate that Bayt al-Hikmah served as an international hub for the exchange of ideas among scholars from various cultures and nationalities. This exchange enriched the scientific and cultural dimensions of mechanics. In this context, Iranian scholars played a pivotal role, and their works had a profound impact on the advancement of science globally. By collaborating with other cultures, Iranian scholars contributed to the development of this science, generating new ideas that later influenced significant industrial advancements in the West during subsequent centuries Methodology: This article utilizes a descriptive-historical method and library studies, examining and comparing primary sources in the field of mechanics. It explains the evolution of theories in the science of mechanics (ilm al-hiyal) and investigates how this science, within the House of Wisdom, transitioned from its initial theoretical stages to practical advancements in the context of Islamic civilization and today's world. The research first explores the significance of the House of Wisdom and the scientific activities of this center, followed by an analysis of scholars in the field of mechanics and their studies and theories, particularly focusing on Iranian scholars through a theoretical review and the progression of each theory. Findings: The House of Wisdom, as one of the most important scientific centers during the Islamic era, played a significant role in the expansion and advancement of the science of mechanics. This scientific center was not only a place for the translation and interpretation of Greek and Indian texts but also became a suitable environment for research and innovation in various scientific field By correlating the theories of scholars, this article traces the progress of theoretical mechanics and physics within Islamic civilization and the world. This research serves as a foundation for educational and research programs in universities and scientific institutions, encouraging a new generation of researchers to explore the history of science. It also aids in the recognition and revival of ancient techniques and sciences. Furthermore, this article contributes to building bridges between researchers from different countries and facilitates international collaborations in scientific fields. The science of mechanics is naturally related to various disciplines such as mathematics, physics, and engineering. This article promotes interdisciplinary approaches in education and research. Conclusion: Iranian scholars such as Avicenna, Alhazen, and Al-Farabi expanded the principles and concepts of mechanics by integrating previous knowledge with new ideas, leading to the development of mechanical techniques and tools. The theories proposed by these scholars significantly advanced the evolution of subsequent theories by scientists worldwide in this field. The House of Wisdom functioned as a free space for discussion and exchange of ideas, where scholars could express their thoughts without fear of repression. The ideas and theories presented in the House of Wisdom were transmitted to other Islamic societies and even Europe, influencing the development of science and philosophy in those regions. This interaction between cultures and various thinkers reached educational institutions like the Nizamiyyثh schools and large libraries, resulting in remarkable advancements in science and technology, whose impacts are still observable in various industries and scientific communities today. Purpose: Bayt al-Hikmah (or "House of Wisdom"), established in Baghdad in the 8th century CE, is recognized as one of the most important scientific and cultural centers in Islamic history. This institution played a significant role in the advancement of the science of mechanics (theoretical mechanics and physics), particularly during the Abbasid Caliphate. The science of mechanics was one of the crucial branches of knowledge in the Islamic era, focusing on the principles of motion, forces, and mechanical devices. Given the historical advancements made by Iranians in this field and its transmission into the Islamic period, it is essential to examine the role of Bayt al-Hikmah in encouraging and utilizing Iranian scholars. This article employs an analytical-library method to investigate how effective Bayt al-Hikmah was in fostering the presence and encouragement of Iranian scholars and advancing the science of mechanics. The findings indicate that Bayt al-Hikmah served as an international hub for the exchange of ideas among scholars from various cultures and nationalities. This exchange enriched the scientific and cultural dimensions of mechanics. In this context, Iranian scholars played a pivotal role, and their works had a profound impact on the advancement of science globally. By collaborating with other cultures, Iranian scholars contributed to the development of this science, generating new ideas that later influenced significant industrial advancements in the West during subsequent centuries Methodology: This article utilizes a descriptive-historical method and library studies, examining and comparing primary sources in the field of mechanics. It explains the evolution of theories in the science of mechanics (ilm al-hiyal) and investigates how this science, within the House of Wisdom, transitioned from its initial theoretical stages to practical advancements in the context of Islamic civilization and today's world. The research first explores the significance of the House of Wisdom and the scientific activities of this center, followed by an analysis of scholars in the field of mechanics and their studies and theories, particularly focusing on Iranian scholars through a theoretical review and the progression of each theory. Findings: The House of Wisdom, as one of the most important scientific centers during the Islamic era, played a significant role in the expansion and advancement of the science of mechanics. This scientific center was not only a place for the translation and interpretation of Greek and Indian texts but also became a suitable environment for research and innovation in various scientific field By correlating the theories of scholars, this article traces the progress of theoretical mechanics and physics within Islamic civilization and the world. This research serves as a foundation for educational and research programs in universities and scientific institutions, encouraging a new generation of researchers to explore the history of science. It also aids in the recognition and revival of ancient techniques and sciences. Furthermore, this article contributes to building bridges between researchers from different countries and facilitates international collaborations in scientific fields. The science of mechanics is naturally related to various disciplines such as mathematics, physics, and engineering. This article promotes interdisciplinary approaches in education and research. Conclusion: Iranian scholars such as Avicenna, Alhazen, and Al-Farabi expanded the principles and concepts of mechanics by integrating previous knowledge with new ideas, leading to the development of mechanical techniques and tools. The theories proposed by these scholars significantly advanced the evolution of subsequent theories by scientists worldwide in this field. The House of Wisdom functioned as a free space for discussion and exchange of ideas, where scholars could express their thoughts without fear of repression. The ideas and theories presented in the House of Wisdom were transmitted to other Islamic societies and even Europe, influencing the development of science and philosophy in those regions. This interaction between cultures and various thinkers reached educational institutions like the Nizamiyyثh schools and large libraries, resulting in remarkable advancements in science and technology, whose impacts are still observable in various industries and scientific communities today.

https://nic.shahed.ac.ir/article_4816_cefb500a9f3d05511296a719cffb21cf.pdf