نشریه مطالعات بنیادین تمدن نوین اسلامی
سال هفتم شماره 2 (پیاپی 14، پاییز و زمستان 1403)

 The purpose of this research is to compile the components and indicators of the Islamic city from the perspective of upstream documents.

 The method of research is content analysis and descriptive-analytical approach and logical reasoning, as well as collecting information using library and documentary studies. In this study, the components related to the city and Islamic urbanism were extracted from the meta-documents by analyzing discourse, so that first according to the purpose of the study, 3 upstream documents were studied and the keywords and components related to the Islamic city were extracted, and in the next step, the relationship of these components with the desirable city of Quranic verses was addressed and finally a conceptual model containing components The desirable city was achieved under the monotheistic principle.

 In this study, based on the goals and questions that were formulated, researchers sought to formulate components of the Islamic city from the perspective of upstream documents. Therefore, in this regard, in the first step, by examining the views of scholars and researchers in this field, the dimensions and components of the Islamic city were identified and introduced based on the principle of monotheism. In the next step, according to the first question of research after the study of 3 upstream documents (second statement of revolution, the basic model of Islamic Iran, progress and the general generalization of Islamic-Iranian style)، components related to the Islamic city were identified and explained. In the last step, since the upstream documents as a strategic document form the principles of all sides for the country, it also has the grounds for the formation of a desirable Islamic city The components of the Islamic city were extracted inupstream documents and adapted to the triple systems of the Islamic city and to answer the second question by communicating the components to the three principles of promoting monotheism in ethics and spirituality، The promotion of monotheism of belief was achieved in the manifestations and functional manifestations, and finally the promotion of monotheism of belief in physical manifestations and manifestations؛ Thus, the findings of this study show that there is a relationship between the components of the Islamic city of upstream documents with the documents of the principles of monotheistic Islam, which leads to the presentation of a conceptual and executive model of the Islamic city with regard to The monotheistic principle and the introduction of the macro index have been implemented. What is important as a result is the body and function of the Islamic city, the embodiment of culture and the display of the influence of the principles, spirituality and ethics of monotheistic Islam; hence, the perspective، The body and function of the city can represent the values that govern society. In the desirable Islamic city, considering the components of monotheism in ethics, security، Spirituality and public participation as social capital and its direct impact on the evolution of urban functions, including cultural functions and the revival and development of Iranian-Islamic symbols by preserving localization in Islamic urbanism In a way, with a justice-oriented approach between the functions of the city and the needs of the people of monotheism, there is a belief in conformity and finally in the body of the city to achieve the spiritual body and the spiritual spirit in the city.

 Always a favorable city، It has been one of the aspirations of all human societies, which from the past have been trying to achieve from observing the rules and regulations in the design and construction of human cities and settlements.  In the present study, it was revealed that the Islamic city is based on three semantic, functional and physical systems. The semantic system in the Islamic city is influenced by theoretical monotheism and seeks to promote monotheism in ethics and spirituality. The functional system is also influenced by practical monotheism and aims to promote monotheism in functional manifestations and manifestations. The third system, the physical system, is affected by the combination of theoretical and practical monotheism, which seeks to promote monotheism in physical manifestations and manifestations. The Islamic city is in itself made up of the four connections of man, which in the majority of these three systems are influenced by the monotheism. because of the upstream triple documents (second statement of revolution, the basic pattern of Islamic Iranian progress and the general generalization of Islamic-Iranian style)، As a strategic document, the strategic principles of the country are formed in all aspects, so they also have the grounds for the formation of a desirable Islamic city.

Islamic civilization developed over historical epochs in the way of unity and solidarity, but today it is facing division and fragmentation. Of course, this is not limited to the Islamic civilization, the same matter grew around the world as well. We took this issue into account by writing this article to see how it is possible to create cohesion and coexistence among Muslim communities. Being aware of the diversities and varieties of human society, which in some cases have caused controversies among people, the Qur'an has pointed out several ways to improve human relations, overcome the problem of fragmentation, and how to make unity and peace. One of the most important practical ways of the Quran to solve the problem of convergence between people is to activate "dialogue" capacity in Muslim society. Based on this article, the Quran proposed ethical and humanitarian dialogues to solve "disintegration" problem over Muslim societies. The main question here is that what is possible solution from the Quran perspective for social and civilizational crises such as this in the contemporary Muslim world such as ours?

Using the descriptive-interpretive method and the civilizational approach, this article refers to the Qur'an as presiding idea of Islamic civilization and focuses on "dialogue" as a constructive way (among several ways) for civilization making.

Dialogue in the Qur'an takes place in all three areas of mind, language and reality. As an "interactive and dialogue-oriented phenomenon", the Holy Qur'an communicates with the audiences in a deep connection between the three spheres of linguistic existence, mental existence, and objective existence, and by relying on the commonalities in these three spheres, it creates changes within them. Improvement of each these areas strengthen the other two areas and  makes like a cycle for which there is no beginning or the end. The first two outputs of this cycle are "Creating a unified identity" and "Creating interactive and authentic meanings", which is the result of our dialogue with ourselves and thus creates a bridge between Muslims’ opinion. Based on this, a large part of the civilizational disintegration of Muslims, which is caused by our theoretical fragmentation and intellectual disintegration, will be resolved. The formation of this unified identity and the creation of original meanings perform as "civilizational glue", and by stimulating the sense of responsibility and commitment towards the meanings formed, it becomes the "driving engine of society". By using this driving engine, practice would be facilitated with meanings. This constitutes the third output of the dialogue cycle. In this way, the audience of the Qur'an, who have reached unity at the level of theory and practice, have been promoted from the position of "spectator" to the "actioner", and are committed to a single goal.

The achievement of the dialogue with the audience in the Qur'an is the consolidation of "common identity" among Muslims, the foundation of "interactional meaning" and, at the end, "collective practice" and commitment. In this view, the Qur'an is not a "cultural product" in the sense of being influenced by culture, but rather a "interactive and Conversational product", which acts as a "civilizational glue" and strengthens the bonds of people. This process becomes a "model" for the formation of Islamic civilization in today's world; the civilization that, through dialogue in the field of mind, language, and reality, makes capacity out of diversity, leads discontinuities towards convergence, and makes people empathetic, compassion, and aligned. Therefore, it is possible to make a model for conversational civilization and then a converging, organized and integrated civilization that forms a single body by following the example of the dialogue based book.

The purpose of writing this article, which is done with a descriptive-analytical method, is Imam Musa Sadr's critical view of the decline of maternal dignity in the materialistic thinking of the West; Because in the position and position of mother, the type of civilization and worldview and attitude have a great impact. Three important issues are noteworthy in Sadr's works: First, he criticizes Western civilization in detail. The second issue is that the desired civilization of Sadr is based on religious teachings. His interpretation of the desired civilization is "religious and eastern civilization", which is different and distinct from the western civilization in terms of themes and content. The third point is that the agent of civilization is the human being who moves towards civilization with his own will.

The research method in this article is descriptive-analytical and critical, in which, by using the method of document study, the foundations and intellectual system of Imam Musa Sadr and Western civilization were first discussed, then by referring to opinions, opinions, writings and speeches. Imam Musa Sadr, the position and status of women as mothers in Islamic and Western civilizations have been investigated, explained and criticized.

Looking at the motherly role of a woman, which until now was considered a family role, is one of the innovations of Imam Musa Sadr as a basic strategy for building society. According to him, the societies that have suffered from intergenerational emotional breakdowns and have been attacked by moral crises have been deprived of ."maternal sense" and maternal affection In these societies, some have tried to replace this deprivation, to buy a sense of motherhood for them, and by hiring servants or institutions or nannies, to replace the sense of ceremonial motherhood. The historical root of the "commercialization" of the mother's position and the formation of "various companies" to replace the mother in the family is another issue that has received Sadr's attention. It should be noted that the deprivation of the family and society from the status of women and mothers is a great challenge of human material civilization. Sadr also points to the consequence of commercializing motherhood and ritualizing it, and that the new generation, who had little benefit from the sense of motherhood or the sense of motherhood was bought for them, when it was their turn, behaved in the same way for the next generations and There was no longer any hopeless service, God's infinite love, and deep and unbreakable affection. The maelstrom of material life drowns even the parents of the past generations in its waves, so that the new generation does not know them at all. Because of this, the generations were separated from each other and the emotional and intellectual connection between them was cut and the past and present were separated from each other.

The role of women in the family in the form of mother and maternal affection is actually a step to remove one of the main harms of the new civilization and move towards an ideal civilization, and it is on this basis that it can be said that Sadr has changed the perspective of the transverse relationship between the family and the society. To a longitudinal relationship and explanation of the motherly position of women in the family, in practice, the role of mother has been raised as a pillar of civilization. Depriving the family and society of the real capacity and status of women and mothers and their religious education is a great challenge of human material civilization. Getting rid of this great hardship and challenge that threatens the future of the entire civilization depends on the revival of the role of the mother and her motherly upbringing based on religious and Quranic principles. Therefore, Sadr believes that a woman, as a mother, is the main pillar of the family and society, and the responsibility of consolidating the family and the success of the family institution as a social responsibility rests with the woman.

The development of tourism in any country is dependent on the priorities, goals, and policies of governments; to the extent that some experts consider the development or lack of development of this industry to be a reflection of government policies. The importance of this issue is such that some consider the government, especially in developing countries, to be the most powerful stakeholder in tourism development due to its management of a large portion of cultural and tourism heritage assets. Therefore, with the influence of political views on tourism, it can be considered more than just a movement and displacement that leads to the spread of thought patterns and cultures. This issue is of great importance for Iran because evidence indicates the cultural perspective of the country's policymakers and planners towards tourism in the overarching laws. Given the points mentioned, this research seeks to answer the question of what aspects have been considered in tourism development policies to promote and disseminate Iranian-Islamic culture and identity. In this research, 22 high-level documents were examined, encompassing four groups of primary laws and policies for the country's tourism development. These included the Vision Document for the Development of Iran's Cultural Heritage and Tourism Sector, the Strategic Development Plan for the Country's Tourism, the Five-Year Economic, Social, and Cultural Development Plans of the Islamic Republic of Iran, and the General Budget Laws of the country. The collected data was analyzed using a conventional content analysis method. This method is the most common approach used by researchers in studies aimed at describing a phenomenon.In this approach, pre-determined categories are avoided to allow for new insights by exploring implicit meanings. To achieve this goal, a three-stage framework was used to carry out the content analysis process. In the first stage, known as the preparation stage, the data extracted from the document texts was reviewed multiple times. In the second stage, based on the study's objective, open coding and primary categorization were performed using an inductive approach and organized. In the third stage, the codes and categories were finalized to ensure clear, logical, and systematic conclusions. The 141 codes obtained from the analysis of documents related to tourism development were categorized into 19 categories (Figure 1) and 8 themes (Figure 2). 'Language, culture, and local identity,' 'territorial/geographic equity and balance,' 'lifestyle,' and 'social justice' were the categories with the highest frequency, indicating that the main focus in tourism development policies has been on the expansion and promotion of local culture and identity. In contrast, 'gender equity,' 'values of the Islamic Revolution,' and 'values of Iranian-Islamic culture' had the lowest frequency, suggesting that while less attention has been paid to value symbolization in tourism development, it has not been completely neglected. Although the related documents provide a relatively comprehensive model for the dissemination of Iranian-Islamic culture and identity through tourism, the requirements for monitoring and evaluating them are essential. Therefore, developing a monitoring and evaluation system to measure the effectiveness of tourism policies in the identified dimensions is necessary. Additionally, given the country's conditions, various intervening factors affect the realization or non-realization of the identified policies, so identifying these intervening factors is important. Considering the diversity of policies, strengthening inter-sectoral cooperation in the direction of tourism policies, and cooperation and coordination among stakeholders in disseminating Iranian-Islamic culture and identity through tourism is essential. Creating interaction and cooperation between religious, cultural, and scientific centers with tourism-related organizations, and holding joint educational, research, and cultural programs to preserve the authenticity and values of Iranian-Islamic culture require efforts from managers and policymakers in these areas. Establishing appropriate mechanisms to facilitate this, such as forming strategic committees and specialized working groups, can be beneficial. In the dimension of advertising, which is one of the most important existing policies, managers should pay attention to developing appropriate indicators for evaluating Iran's advertising programs in terms of their compliance with Iranian-Islamic values. Also, considering the role of education in tourism development, educating and empowering the staff of tourism centers in the field of Iranian-Islamic values and methods of promoting them through tourism is important.

The interaction of bureaucracy and democracy is one of the most important topics in the public administration and an approach to the establishment of exemplary organizations in the modern Islamic civilization. It seems that efficiency, which is the most important issue in organizations, is studied through the bureaucratic system, and in order to avoid becoming an autocratic structure, there is a need for accountability, which can be realized in the concept of democracy. This study aimed at examining and analyzing the balance pattern of bureaucracy and democracy from the perspective of Alavi way of life in Nahj al-Balagheh and explain it in an integrated system. In this research, for the first time, inspired by the texts of Nahj al-Balagheh, the interaction between the two concepts of bureaucracy and organizational democracy has been examined and a conceptual model of this theoretical framework has been presented, which is unprecedented in previous researches.

this study is fundamentally in terms of purpose and employs a qualitative methodology with an inductive approach. Thematic analysis technique has been used to analyze the data obtained from the study of the texts and also to design the final model. In this research, the stability index method, which refers to the consistency of data classification over time, has been used to measure reliability. The reliability calculated for this research using this method was 86%, which is more than 60%, so it can be said that the reliability of the coding of this research is confirmed. Society in this research is the text of Nahj al-Balagheh book. After referring to the text of Nahj al-Balagheh, the researcher used all the texts that were related to the purpose of the research and could be related to management and governance issues.

Benefiting from qualitative research, especially the method of thematic analysis,becomes important when there is little information about the phenomenon under investigation, or when there is a theoretical framework that comprehensively explains the subject in the researches conducted in relation to the subject in question. to pay, not available. The current research has been carried out by following the six-step framework of thematic analysis presented by Clark and Brown (2006). Based on the research findings and the calculated criteria, the concept of creating a balance between bureaucracy and democracy was discussed, which led to the design of a model of criteria in the integrated framework of bureaucracy and democracy. This coded model has 12 main categories. The six main concepts related to bureaucracy were: Supervision and Control, Delegation of Authority, Meritocracy, Responsibility and Accountability, Service Compensation and Impersonal Principle. Also, the six main concepts of democracy are: Criticism, Continuous Communication, Transparency of Information, Organizational Commitment, Optimal Allocation of Facilities and Training and Development.

The results show that the systematic principles of management implemented by Imam Ali are an expression of the attention and balance between bureaucracy and democracy, which today's attitude and thought in the field of management has achieved this and can be used as a framework for the realization of organizational excellence in the new Islamic civilization. In this research, presenting a model based on the balance of the components of bureaucracy and democracy can, in addition to this, provide a comprehensive theory that goes beyond this issue, indicating how far Imam Ali's words and his leadership and management methods are before the western compilations. It has been completely comprehensive in formulating pure management principles. This integrated and balanced model indicates that Imam Ali emphasized and focused on the issue of creating an efficient management structure, on the role of people and subgroups in making decisions and interfering in their destiny. Nahj al-Balagheh is a very rich treasure of management and governance methods and principles, which should be the source and model for implementing Islamic management in all fields and functional sectors of the country. Therefore, the findings lead this research to the direction that the administrative system and bureaucracy play a dual role in the popularization of societies. Although the development of bureaucracy leads to monopolization and power and in this sense it limits freedom, but at the same time it cannot play special roles in democratic societies because without bureaucratic organizations, it is very difficult to achieve democratic goals. The description of the balance between bureaucracy and democracy refers to the distinction between decision-making and implementation in organizations. In decision-making, freedom and difference of opinion create democratized values ​​and collect more decisions through decision-making, and for the implementation of these decisions and their actions, the most efficient method is used in creating a complex administrative system. By relying on bureaucratic principles, it demands better efficiency. In fact, bureaucracy provides conditions and democracy strengthens bureaucracy.

This study investigates the impact of uncertainty in the use of human capital, physical capital and foreign direct investment on the gross domestic product (without oil) and the economy's endogeneity index. Uncertainty means that future events or the possibility of their occurrence have not been predicted. Endogenization means using the internal capacities of the domestic economy to produce wealth and added economic value, which in the last few years, the supreme leader of the revolution has emphasized on this issue with the resistance economy plan. Which can be realized by using the capacities of the country, people, and maximum exploitation resources in the economy.

In this study, the impact of uncertainty in the use of human capital, physical capital and foreign direct investment during the years 1357 to 1399 with the help of fuzzy regression in two separate models, respectively, on the gross domestic product (without oil) and the endogeneity index. Economics has been reviewed. For this purpose, the right and left width of the gross domestic product and the endogeneity of the economy have been estimated.

The findings of this study are very important in terms of prioritization in policy issues related to human capital, physical capital and foreign direct investment. As the results of fuzzy width show, proportional to the increase of uncertainty in the use of human capital, physical and foreign direct investment variables with coefficients of 0.720, 2.418 and 0.519 respectively on the gross domestic product (without oil) ) have an effect. Also, the mentioned variables have an effect on the endogeneity of the economy with coefficients of 5.964, 9.290 and 88.956 respectively. Therefore, it can be stated that for the growth of the gross domestic product and the endogeneity of the economy, special attention should be paid to increasing the use of physical capital as a supplement to human capital, as well as the expansion of foreign direct investment. Also, the results show that from 1361 to 1399, the range of deviation of the right width of the GDP (without oil) has increased significantly. The left width indicates that if proper planning is not used and economic policies are not used, the growth of the economy will decrease significantly compared to the current trend.

Based on the obtained results, it is suggested that one should be diligent in attracting foreign direct investment in order to be able to use its advantages. Not only the quantity of foreign capital but also the quality of their attraction is important in order to improve human and physical capital. to improve productivity. Because improving the productivity of production factors intensifies the positive effects of foreign direct investment in the economy. Foreign capitals increase the use of human and physical capitals and increase the production capacity, as well as improving the overall productivity of the production factors, improving the efficiency of the factors, these two effects will increase the production of all sectors at the same time. The entry of foreign capital has also caused the downward movement of prices, which can be caused by several reasons. First of all, the influx of capital from abroad has increased the capital stock, which itself includes a decrease in the price of capital, followed by a decrease in the cost of production. Secondly, the increase in production capacity due to the accumulation of funds leads to the expansion of the supply of products, which causes a decrease in the price of the product. Thirdly, increasing the productivity of production factors has a double effect on production, which increases the intensity of the increase in supply. It is noteworthy that the uncertainty in the variables affecting the economy's endogeneity will have a significant effect on the decrease and increase of the economy's endogeneity. In such a way that the right width indicates that the country's economy has a lot of potential to strengthen endogenity.

The purpose of this research is to answer the question, what are the indicators of a reputable broker? Or what indicators should a government broker have in order to remain as a well-known broker in the historical memory of the people?

In this research, data extraction and analysis have been done using quantitative and qualitative content analysis methods. In the first step, an attempt has been made to identify and quantify specific and obvious concepts related to the research question based on the characteristics of the quantitative content analysis method, and further, based on the characteristics of the qualitative content analysis method, exploratory concepts based on similarities, differences and relationships should be organized and classified. In order to collect the required data, 600 interviews were conducted through phone calls and face-to-face meetings with members of the scientific community of universities, which were conducted randomly and due to availability. The features introduced in the interviews were determined in the form of 24 basic concepts after reviewing and removing duplicate and similar items.

The findings of the research showed that indicators such as persistence and seriousness in solving people's problems, practical adherence of the agent to the laws, decision-making in a scientific way  and decisiveness in implementation on the part of the agent, enjoying the spirit of change by using the opinion and vote of the elites Non-gender discrimination in assigning responsibilities, paying special attention to pleasing God in all work, benevolent behavior in dealing with people and having financial and economic health in life, are among the most important and basic behavioral and moral characteristics of agents to remain in people's minds and to It is good to remember them. The classification and analysis of the indicators introduced in the research showed that agents are evaluated and judged by people from two professional (executive) and ethical dimensions. Having indicators such as; Financial and economic health, benevolent behavior with people, and pleasing God, are known as moral points for a broker in the eyes of public opinion, and other indicators such as; Perseverance and seriousness in solving problems, Practical adherence to the rules, No gender discrimination, change from the path of asking for opinions, Scientific decision-making and decisiveness in implementation As professional privileges for brokers, it will be in the eyes of the public.

The results of the present research showed that from the point of view of the elite society (academic members of the universities), every agent is judged and evaluated from the two dimensions of professional performance and ethical performance, and any agent who is accepted , he will have a well-known face and a positive image in the eyes of the people. The most important result of the current research is to introduce professional and ethical indicators for the good reputation of agents in the eyes of the people, and also to introduce such people for the new generation of managers in the new era of Islamic civilization, so that future managers will know the characteristics that are effective in good reputation. Some brokers of the past know the way to gain credit and successful service to the society, so that during the history of Islam, brokers such as; The Prophet of Islam and Imam Ali and other contemporary figures; Imam Khomeini (RA), the Supreme Leader, Martyr Rajaee, Martyr Beheshti and Martyr Soleimani were named, each of whom are equal role models in introducing potential agents of society.

The purpose of this research is to explain the solutions to the promotion of the culture of sacrifice and martyrdom with a civilizational approach. It has been conducted to identify the main dimensions and themes in promoting the culture of sacrifice and martyrdom.

The research method in this study is qualitative and Meta-Synthesis. The library research method was used for collecting data. The study population includes all scientific resources related to solutions to the culture of sacrifice and martyrdom with a civilizational approach.

The results of this study identified the findings of previous studies and integrated them based on variables with high reliability. In conclusion, the main dimensions of promotion of the culture of promoting the culture of sacrifice and martyrdom with a civilizational approach include:-   Background and context  Utilizing relevant institutions  Utilizing technologies and mass media Utilizing of art, artists and literature  Optimal promotion and publicity  Attention to the role of museums, memorials, works, symbols, statues etc. in the field of sacrifice and martyrdom Removing and overcoming obstacles and harmful phenomena in the culture of sacrifice and martyrdomStrengthening programs, works and individuals in the field of sacrifice and martyrdom culture  Attention to institutions, structures and policies in the field of sacrifice and martyrdom Attention to and strengthening of the dignity of martyrs Support and commending prominent people in the field of promoting the culture of self-sacrifice and martyrdom   Promoting the culture of self-sacrifice and martyrdom in various forms, titles and spectrums  And monitoring and scientifically evaluating the effectiveness of programs and actions in the field of promoting the culture of self-sacrifice and martyrdom. Each of these encompasses various components.

Addressing the requirements of modern Islamic civilization is one of the ideal issues; one of the necessities and important categories for realizing the new Islamic civilization and strategies in the progress of Islamic society is the culture of sacrifice and martyrdom strategies. While this culture is one of the main strategies in preserving national identity and culture, social development and socialization, it is the most reliable way to achieve modern Islamic civilization, which can guarantee the strengthening of the elements of civilization and the emergence of a new Islamic civilization. Also, this huge cultural flow can be one of the most efficient and effective ways to deal with the enemy's soft war and as one of the most popular cultural arenas in the country with a positive impact in different dimensions for the adolescents of this country and other parts of the world in passing through it, to familiarize with the value concepts and lasting effects of this culture. Therefore, it is necessary for managers and officials of the country to be aware of efficient and effective strategies in this context and different research must be conducted to promote the culture of sacrifice and martyrdom. Several strategies are mentioned in this research. These strategies were combined to increase reliability, using the Meta-Synthesis method. A new framework has been presented to promote the culture of sacrifice and martyrdom.

The final goal of this research is to achieve the economic man who builds civilization by searching for the concept of greed in the mystical text of Hadeegh Sanaei and reflection on the theory of profit maximization and economic man in the conventional economy. Considering the lack of studies in this field, the author decided to extract the concepts related to greed by studying Hadigeh Sanai and analyzing the theory of profit maximization and economic man in conventional economic schools, and also from the sub-goals of this research, it can be applied in practice with regard to the need of this time pointed out. Hadiqah Sanaei is a mystical source in which man is guided to work and effort and not to be greedy. Therefore, through these discussions and relying on the rich Iranian-Islamic literary culture, it is possible to achieve a civilization-building economic man.

The current research discusses and investigates the economic components in Hadiqah and Masnavi Ma'ani by referring to the reading of the text and with a descriptive-analytical approach. The analysis of the findings in the present study was done qualitatively. Qualitative analysis is a systematic and step-by-step method for examining an empirical approach. Considering that qualitative analysis allows researchers to subjectively interpret the authenticity and truth of data with a scientific method, the objectivity of the results is provided by this systematic method. The method of qualitative content analysis is that in the first stage, the researcher discovers the fundamental meanings of the findings using qualitative analysis. In the second stage, he infers issues from the raw data, which sometimes leads to the design of the theory, and finally selects the cases that are associated with the research questions in a purposeful manner.

Characteristics of economic man in western literature:1- Attention to personal negative 2- The joy of life is equal to happiness 3- Using reason as a tool to maximize material benefit Characteristics of economic man in Islamic literature:1- Asceticism and contentment 2- Paying attention to the destined sustenance in Quranic teachings and encouraging work and efforts to earn a halal livelihood in religious teachings.3- Condemnation of poverty 4- Attention to fairness in economic transactionsThe impact of economic man on civilization:1- Economic behavior based on social justice is necessary for the formation of civilization2- Economic valuation based on consumerism, originality of the individual and greed is the cause of the decline of civilization Comparing the position of greed in the description of economic man in Western and Islamic literature Capitalism:1- Greed and obtaining material pleasure, human motivation for work2- The value of greed and attention to one's originality- Greed from the point of view of Sanaei:1- Lack of peace2- Insatiability3- Human error and human deception4- Lack of realism towards the world of the hereafter and death5- Humiliation and humiliation6- The inability of the government due to the shedding of innocent blood due to greed and greed7- The cause of other sinsCivilizational implications of economic man in the view of Sanaei Ghaznavi:1- Property is a means to use the blessings of the world.2- Encouragement to work and try to earn a halal livelihood and profitable business 3- The dislike of greed because it prevents the optimal distribution of wealth and leads to the decline of society4- Encouraging contentment to avoid individualism, selfishness and greed.

The Sanaei’s school of mysticism orders the earning of a halal livelihood, but rejects the attention only to personal benefit that exists in the conventional economic system. It takes into account the interests of the hereafter and the well-being of people and believes that the happiness of life will not be possible without God's help. This view is the opposite of conventional economic man. Economic man, which is created by Adam Smith's mind, not only does not help the prosperity of civilization, but also leads to its decline. The spirit of civilization does not die, and Islamic civilization will not die due to the purity of its ruling spirit. Therefore, although the Islamic civilization is not emerging today, the spirit of this civilization is eternal and can be used as a valuable asset.What is going on in Sanaei economic man is to pay attention to strengthening the essence of human existence as a driving force in the direction of achieving worldly and hereafter happiness according to God's will.

The present research aims to explain the duties of clerics in achieving the new Islamic civilization. This study focuses on the reasons and necessities for the clerics' role in Islamic civilization building, the enabling factors, obstacles, strategies, and ultimately the expected outcomes of this role.

This research selected the construction of a grounded theory model to define the role of clerics in new Islamic civilization building as its objective. It aims to explain the causal conditions, enabling factors, intervening conditions, and strategies for achieving the goals associated with their role in new Islamic civilization building. The paradigmatic model of the research illustrates the flow of processes and activities within the context of the study and is presented as one of the main elements of the grounded theory method. This model consists of five parts: causal conditions, contextual conditions, intervening conditions, strategies, and outcomes. The process of this research strategy includes three stages: open coding, axial coding, and selective coding. In the open coding stage, the analyst identifies categories and their properties, and subsequently attempts to determine how categories change along specified dimensions. In the axial coding stage, categories are systematically developed and linked with subcategories. In the third stage, selective coding and the presentation of the research paradigmatic model occur.

The role of clergy in modern Islamic civilization-building is articulated through initial coding to identify and explain categories, which encompass four main categories: creating the grounds for role fulfillment, study and research, identifying and elucidating responsibilities, and continuous monitoring and supervision. The causal conditions that provide the main reasons for achieving the model's goals include four categories: primary duties of religious scholars, the necessity of clerical interaction with various social groups, adherence to the directives of leadership and religious mandates in fulfilling responsibilities, and the necessity of utilizing the capabilities of clerics in disseminating Islamic culture.The category of outcomes includes results that will be achieved through implementing the proposed strategies. In this research, the outcomes involve: dissemination of Islamic culture, contributing to the realization of revolutionary goals, increasing engagement with the world, collaboration and synergy among revolutionary institutions, enhancing the unity of the Islamic community, cultural independence, and finally, achieving objectives related to the Islamic-Iranian lifestyle. The intervening conditions for religious scholars include the relationship between religious seminaries and universities, the performance of relevant state officials, civil and cultural institutions, and the roles of men and observers. Clerics, as intervening conditions in the field of scientific and educational institutions, engage with academic and research centers, aiming for transformation in educational structures and the expansion of technology. Regarding the performance of managers and cultural institutions, the main approach of clerics is to interact in order to enhance the objectives of the system and increase knowledge and self-awareness among the populace.In the strategic categories, clergy pay attention to essential principles of the Islamic Revolution and Islamic values such as raising awareness, establishing structures, advocating for demands, formulating plans, fostering discourse, and strategic oversight and control, which they consider fundamentally important. To implement their basic strategies, clergy require environments, conditions, and approaches such as governmental support and their own commitment to realizing a new Islamic civilization through attention to cultural infrastructures. Furthermore, the attitude of officials towards the necessity of civilization-building and their positive perspective on disseminating Islamic culture and supporting the directives of leadership is crucial. Ultimately, the culture of society regarding the necessity and importance of promoting Islamic civilization and attention to its foundations is fundamentally aimed at fostering a collective and national resolve to enhance the system.

An appropriate model for the role of clergy in Islamic civilization-building is one that, considering the inherent and necessary reasons for the presence of clergy in achieving the goals of the Islamic system, identifies facilitators and obstacles. Utilizing strategies such as raising awareness, establishing structures, advocating for demands, formulating programs, fostering discourse, and strategic oversight and control, this model can facilitate a series of actions and reactions that lead to outcomes such as: dissemination of Islamic culture, contributing to the realization of revolutionary goals, increasing engagement with the world, collaboration and synergy among revolutionary institutions, enhancing the unity of the Islamic community, cultural independence, and ultimately achieving objectives related to the Islamic-Iranian lifestyle.

the present research is written with the aim of demonstrating the characteristics of applied propaganda of religion in the thought of the Supreme Leader. In today's world, the importance of propaganda and information is widely acknowledged. Furthermore, colonial powers have a long history of attempting to destroy the moral and belief foundations of societies. By imposing their culture and transforming it into a shared discourse, and by fostering distrust in the religious and belief foundations of countries, it becomes clear that the propagation of religion and the values derived from it—in order to advance religion and Islamic values—and from this, the fight against cultural aggression, becomes a pressing necessity.

the research method employed is descriptive-analytical. Consequently, the initial stage of the research process entails the collection of data and information pertinent to the subject matter from the statements of the supreme leader, spanning from the inception of his rule to the present day. This data is then subjected to a process of classification and analysis.

the findings of the research demonstrate that the opinions of leaders in this field can be extracted and analysed along four distinct axes. In the opinion of His Holiness, the initial step in the practical promotion sof religion is the accurate identification of the target audience. He posits that accurate and principled propagation is contingent upon a precise understanding of the audience. It is imperative to acknowledge that the level of public awareness of the audience in the contemporary era is not commensurate with that of previous eras. Accordingly, from the perspective of the revolutionary leader, the issue of propaganda can be effectively neutralised without due consideration of this fact. The second feature in this regard is the adoption of an assertive stance towards the propagation of falsehood. In the context of the revolutionary leader's thought system, the objective of comprehensive and principled propaganda is not merely to address suspicion and dispel the intrigue of those who hold such views. It is also imperative to adopt an assertive stance towards the intellectual foundations of those with opposing views. However, this approach is contingent upon the recognition of diverse ideas and global currents, and the subsequent pursuit of enlightenment. A third practical point in the field of propaganda is the fostering of a jihadist mood. Ayatollah Khamenei posits that a jihadist attitude will improve circumstances in general. However, the importance of this issue lies more in the propagation of religion. In principle, propaganda that does not align with jihadist morality will be ineffective. In the statements of the Supreme Leader, the meaning of jihadi propaganda is defined as a form of propaganda conducted in accordance with Allah's will, with complete trust in Him, and with sincerity of intention. Those who engage in such propaganda with unwavering faith in Allah's success and assistance, and with resilience in the face of adversity, seek Allah's reward. Ultimately, His Holiness identifies the fourth element in the domain of practical propaganda as the necessity to prioritize the younger generation. In the view of the leader of the revolution, young people have historically been regarded as a distinct social group, and he holds a particular view of this segment of the population. In this regard, the leader of the revolution calls on religious missionaries to pay special attention to the younger generation and adolescents. Despite their future role as builders of the country.

the evidence presented thus far demonstrates that effective and correct propaganda has played a significant role in the formation of modern Islamic civilisation. This is particularly evident in the efforts and endeavours of the Messenger of God (PBUH) and the subsequent Imams at'har (PBUH). It is therefore imperative that capable and thoughtful missionaries recognise their duty to protect this invaluable heritage and utilise the intellectual and religious foundations of the enlightened school of Ahl al-Bayt (A. S.) to be employed in the establishment of a novel Islamic civilisation, thereby ensuring that the ramifications of the dissemination of civilisation are fully realised. It is evident that there is a dearth of individuals proficient in disseminating Islamic teachings across diverse linguistic communities on a global scale. Furthermore, there is a pressing necessity for specialized training in international propagation. Propaganda that is in accordance with religious principles and standards, and which must possess a series of outstanding and necessary features and characteristics in order to achieve the desired results and consequences, according to the leader of the revolution.

The passage of four decades since the Islamic Revolution and moving forward strategically based on the principles and ideals of the revolution and passing through a very sensitive and ups and downs era requires pathology of past developments and opportunism of future events. The statement of the second step of the Islamic revolution, based on a pathological view of efficiency and based on temporal and spatial requirements, refers to the revision and localization of the driving components of the forward movement of the Islamic system.The central sign of the revolution thought charter is the "revolutionary system" theory, which was formed based on the design of the model of the stages of self-improvement, socialization and civilization, and the leader of the supreme revolution (Madazala al-Aali) above all,the necessity of correcting the deviations of the revolution and getting closer to the lofty ideals. And it refers to the connection with the new Islamic civilization.

By referring to the theory of the revolutionary system, the author is trying to explain and compare the principles and thoughts of the supreme leader of the revolution on the way to the modern Islamic civilization as a desirable approach to the macro structure of the Mahdist society. in this research; We seek to answer this question, what is the role of the revolutionary system in the statement of the second step of the revolution, and also what is its connection with determining the macrostructure of the Mahdavi society?

The type of research is descriptive-analytical, and the library collection method was used to collect data, and the main source of analysis is the "Declaration of the Second Step of the Islamic Revolution".

Renovation and revision in a timely and continuous manner in order to increase efficiency and effective productivity, remove obstacles, clarify and establish intelligent workflow;Taking a close look at the structure and moving towards problem solving, agility, and designing and creating alternative plans alongside the approved plans;  Compilation of scientific documents on the progress and development of the structure and creation of a working group or jihadi action committee; Implementing effective programs in order to reach a suitable structure; By grouping related activities and specialties, designing and developing a system for developing experts and researchers (Jihadist managers) along with empowering the structure;  Reducing the size of executive structures, along with laying the groundwork to achieve the ideals of the Islamic Revolution;   moving towards the software movement based on the vision document and the basis of establishing justice based on the principle of transparency in the structures of the Islamic Republic; adopting a realistic strategy and eliminating aristocracy and reducing the class gap;

Believing in the problem of waiting as an effective motivation to create mobility in the Shiite society; In order to deal with problems and obstacles, he not only has no fear and sadness, but also lays the groundwork for the movement of Imam Qaim (may Allah have mercy on him). From this platform, the revolutionary system with its indicators (people, thought, structure and jihadi management) can take a step towards meeting the needs of the Mahdavi society.The supreme leadership of the revolution considered the formation of a government of Islamic values ​​and the formation of a new Islamic civilization as an obligatory prelude that requires necessary preparations. The influence on the mentality of the people, along with the divine tradition, in the way of establishing their own justice, is a prelude to the formation of the new Islamic civilization, and this important (subliminal) also has a role in the grand path of the Mahdavi society, and in this way, it should play an important role. The four aspects of the revolutionary system should be considered important and he should take a step on the way to its elevation.