نشریه مطالعات میان رشته ای تمدنی انقلاب اسلامی
پیاپی 2 (تابستان 1401)

The international propaganda of Islam is one of the missions of religious scholars. But this is a fundamental question. Is it possible to propagate the Islamic religion of Islam? Is modern culture legitimized for its propaganda domination? What capacities in the Muslim world are there to propagate civilization? The Islamic philosophy is a valuable treasure trove of the great scholars of the Islamic world. This treasure has many capacities that can achieve transnational meanings, and the propagandists of Islam, relying on the teachings of Islamic philosophy, can be found to propagate civilization. This study proves the above claim and shows that modern culture does not have the legitimacy of globalization. Then the principle of the contradictory community introduces the principle of reality and the proof of the existence of God as the foundations of integrated propaganda. The method of proving this claim is fundamental methodology.

Beauty is considered as an eternal quality which comes from a perpetual truth, and has been a part of man's pure nature. Beautification, however, is a process of trying to enhance and equate the surrounding environment into the lost, unreachable quality that the descended man has always been seeking for. From this perspective, the concept of beauty in Islam and its examples in the material world has always been a clue to that hidden aspect and eternal truth. The city beautification process in its contemporary state has considered the providing of some superficial elements with apparent and ephemeral aesthetical qualities as the tools to maintain the beauty in an urban environment. Departing from an architecture and urbanism, based on wisdom and spiritual meanings gradually deviated into a kind of formalism, imitation and reproduction of forms in the process of reshaping the built environment. As such the application of imitated beautification processes, has not only resulted in the missing of genuine beauty, but will make an inharmonious schema not probably lasting long. In this research, after describing the concept of genuine beauty, the procedure of creation of beauty in the core of Islamic wisdom was interpreted to demonstrate the bottom-up process of shaping the ‘wholeness’ or the generation of genuine beauty based upon the idealistic nature of human beings, reflected in the existence of the ‘integral’ city. Finally, the principles of ‘city beautification’ process and the crucial factors in the perception of [genuine] beauty from the Islamic point of view are presented.

The goal of the Islamic Republic of Iran system is to reach the new Islamic civilization. A matter that has been emphasized many times by the supreme leader of the revolution (the Magnificent) and they have always called for attention to the horizon of civilization and strategic planning for its realization. Communication and media strategies are one of the most important strategies that must be pursued in the realization of civilization. From a religious point of view, the true criterion of evolution and progress is to lay the groundwork for personal and social closeness to the Almighty God. Based on this, the effective communication system will not be subject to the improvement of indicators such as increasing the speed of transmission or ease of communication. A phenomenon that, especially in recent decades, with the huge developments in communication technologies and the global dominance of modern media, has practically faced challenges in moving towards the horizon of Islamic and Iranian civilization. This essay seeks to raise the question of what the Islamic Republic of Iran should do in this situation and in the direction of moving and creating a new civilization, and has tried to find some previous communication strategies for approaching this ideal, so that the country's media governance, by adopting and implementing these strategies, disrupts the communication order of the domination system and realizes Islamic civilization-building communications. Some suggested that the strategies such as "denying the idolatry of modern communication technologies" have a negative aspect, and others such as "convergent regulation of the media system", "strengthening listening skills" and "founding anthropology instead of mathematical logic in communication" have a positive aspect.

Although the Supreme Leader's letter to the youth of Europe is not a unique action and has a long history in the life of religious scholars, but the time and context of this letter has given it a special feature that can not be analyzed as a specific action at the level of civilization. In this letter, the head of the political-religious pyramid of Muslims with a very high legal status, directly discusses the rule of the non-Muslim pyramid and introduces the mediator of this dialogue as an invitation to study the most sacred Islamic text, the Qur'an. Adding to the importance of this letter are the various possible aspects of its reading and analysis. Such features alone are able to describe a phenomenon as a civilization. The civilization analysis of the mentioned letter can maximize its results and make it more durable. This approach is expected to be a new form of diplomacy on a global scale in the future, especially as technological developments in the field of communication are in line with it.

Islamic civilization and Islamic society optimization, all dimensions, including social terms and concepts, are in line with Islamic sharia and God's will. In an Islamic society, optimization equals reaching an optimal status in terms of the Islamization of all social dimensions, including private law. Some of the existing terms in the private law under IRI are fundamentally exotic and western, emulated from un-Islamic conventions. The introduction of various issues like electronic commerce and the capital market has increased such formulations. Therefore, the relation between such exotic formulations and the Islamic civilization and the methods used for addressing them are substantially critical issues that need to be determined, both theoretically and functionally, under the legal system of IRI. Regarding the vitality of this issue, the first theoretical step is to determine the relationship between the legal formulations of private law, the Islamic civilization, and Islamic law. The convention of private law, the formulations of contingents in Islamic jurisprudence, and philosophy are some of the Islamic mechanisms and fundamentals that facilitate the adaptation of exotic private law formulations with the aspirations of the new Islamic civilization. This study takes a civilization-based approach to make a comparison between Islamic and Western private law. This study contends that Islamic jurisprudence has made it possible for conventional and contingent formulations to accord with sharia laws, thus allowing for using non-native legal rules for the Islamic civilization.

In the current historical context, the creation of a new Islamic civilization is an inevitable necessity. Failure to do so will lead to the fall of Islamic civilization in the Western civilization. Also, providing the bedrock of human society is not possible except with the creation of Islamic civilization. Achieving this goal requires fundamental studies in order to provide the theoretical foundations of this fundamental change. Since civilization is a set of institutions, the realization of modern Islamic civilization requires fundamental changes in many current institutions. Talking about a new Islamic civilization without fundamental and important changes in many current institutions will prevent the formation of a new Islamic civilization and will turn this goal into a dream. The institution of education is one of the most important constructive institutions of any civilization. In this research, from the perspective of civilization, the main problems of education are expressed and then solutions to correct it in order to provide the institutional basis for the realization of a new Islamic civilization will be presented.