نشریه مطالعات راهبردی ناجا
پیاپی 5 (پاییز 1396)

If we intend to find out the requirements of future NAJA architecture in the new Islamic civilization, we must refer to the civilization-building jurisprudence. We have to apply a systematic approach towards religion in order to discover the infrastructure of order and security. It is a must to identify the order and security as it is illustrated in the religion. This helps us determine the objectives and discover the appropriate way. It seems that the above approach considers ‘justice’, ‘Jihad’, and ‘Enjoining what is Good’ as the infrastructures of order and security, so each one’s strategy must be adopted in providing order and security. This paper elaborates that religious order and security can be materialized through the implementation of a five layer strategy-whose layers include ‘orientation towards education’, ‘orientation towards people’, ‘strategic manager’ as the administrator, ‘prohibition’, ‘proportionate threat’- in which ‘orientation towards education’ is the kernel flow of the system.

The Islamic Revolution, as a movement, was the result of a particular discourse formed by Muslim thinkers who had new readings of Islam. The objective of this discourse was to rebuild the society in terms of Islamic principles. This could not be possible without returning to Islam and establishing Islamic government. The establishment of an Islamic government in Iran introduced a further chapter of the Islamic Revolution, which is founding an Islamic city relying on a civilizational Ummah rather than a territorial nation. Therefore, Islamist thinkers’ concern was the identification of capacities in the new political system of the Islamic civilization whose principles are based on Islamic values. This paper represents these capacities in the chief strategic documents including the Constitution and 20-Year Vision Plan. It argues that proposing the idea of a philosophical utopia does not serves the purpose; it requires self-conscious efforts to materialize an abstract utopia, achieving a real civilization. Three points are of great moment: signs or the semantic system; structures including social structures and bodies; procedures, that is, components moving towards the establishment and expansion of civilization.

If individuals know philosophers and their ideas, the whole society gets acquainted with them and their ideas as well. The awareness contributes to the process of leading the society towards wisdom and philosophical patterns. This paper employs a documentary text-reviewing method, studying Farabi and Khajeh Nasir’s writings on order and security. Research findings show that order and security in society were of great moment for both philosophers. Building a secure society, a utopia, needs a thoughtful planning and a set of proper rules. Members must obey the rules to achieve security, in an atmosphere supporting cooperation. Farabi and Khajeh Nasir believed that safe communal and civil life is necessary to develop people’s potentials and achieve human perfection. It is also necessary for government to make plan and policy which provide security and prevent people from violating each other’s rights.

Complexity and free-flowing nature of Soft-Threats and its intangible penetration to minds have been caused to such Phenomena, lately, to be understood, and if accompanied by oversight, led to more complexity, and confrontation to it, consequently, became more and more difficult. The purpose of the study is proper and exact recognition of Soft-Threat in cultural – social aspect in order that disciplinary users can utilized from appropriate tools and methods for prevention, confrontation or reduction of Soft-Threat’s effect.

The present study consist of qualitative and quantitative method. In qualitative method, content analysis had been used, and its data obtained by deep interview. Case-study’s society including of 10 persons of theoreticians on this field that had been military service background in NAJA. For determining of Components preference with disciplinary approach, data were collected through questionnaire, and 23 persons of deputies and managers in Operational Deputyship, Public Information and Security Police, and Social Deputyship were selected as a sample size. For data processing and analysis was used of SPSS statistic software, and for determining of components preference from view of NAJA, Friedman’s Test.

Recognition and determining the priorities of elements in Soft- Threats are based on disciplinary approach including of legality, national participation, public demands, making-identity, principal values, public norms, national reform and reconstruction, national loyalty and pride, social influence, national consistency and sympathy, ruling elites, intellectuality, production of science and technology, communication and propaganda, authorized patterns, social justice, request’s patterns and information-producing.

Results of the paper show that reduction of public active participation in the fields of social – cultural decision-making, reduction of obedience level and public confidence, gap and disorder in social consistency factors and its relations, disobedience and its spreading in confrontation with public norms, and consideration to non-protected norms are among the Soft-Threats in social – cultural dimension that its existence and expanding would be caused to reduction of order and security.

Order and handling people’s affairs, due to people’s convergence, are among the fundamental necessities and facts of social life, which contribute to the organization of social entities and provision of security. It is required to establish order, on the one hand, and prevent any disorder and chaos, on the other hand, for the benefit of hidden entities in social, economic, political, and cultural systems. Therefore, the position of ‘protecting order and security’ in Shiite Fiqh (jurisprudence) as a rule (legal status) relies on the necessity of running public affair properly. The rule, in fact, bringing people both worldly and eternal happiness, grounds on the guideline of reason, the viewpoints of the learned, and extractions from the Holy Quran and Hadiths. The framed concept which forms the rule signifies two principles: firstly, order and discipline in humans’ communal life are among the social necessities and also the essentials in Shiite Fiqh (Fiqhi essentials). Secondly, in enaction, there exists no developed or enforced rule throwing people’s lives into chaos. In fact, anything causing chaos and disturbance at work and in life in society is banned. It is a must to take actions to provide and protect order and discipline in society. Therefore, any direct or indirect security threat or breach in any of the economic, political, social, and cultural areas, leading to an interruption or deficiency in the people’s normal and natural lives, is illegal so offenders will be penalized. This paper is a descriptive and library research. It initially works on a terminological and phraseological study of the terms ‘order’ and ‘security’. Then, it examines the literature, sources, and rules on order and security in the Shiite Fiqh.

This paper studies the most significant function of Islamic civilization. It analyzes the security-creating factors in Islamic civilization. The research examines the theories on security and order, comparing the concept of security and order in western theories with the concept of security and order in Islamic theories. North Elias thinks that the process of becoming a civilization is neither a rational act (as the product of people’s meaningful and intentional efforts) nor an irrational act (with pointless way of happening). The process, in fact, starts arbitrarily. It moves with the inner dynamism of the networks of relations. It continues with certain changes in people’s reciprocal relationships. Elias states the position of prophet is unique in building Islamic civilization. Accordingly, the Leader of the Islamic Revolution emphasized that Islamic civilization must flourish again. The Leader stresses the capabilities of the smart and courageous Iranian nation in the reestablishment of Islamic civilization. Providing order and security in new Islamic civilization requires investments on cultural affairs, self-reliance, welfare development, supports for cultural foundations.