A look at the pillars and the nature of the geometry of modern Islamic civilization (Part 1)

RNA – According to Vasael.ir, Hujjat al-Islam Mostafa Jamali, a faculty member of the Islamic Sciences Academy of Qom, explained that the essence and pillars of civilization are an introduction to Islamic civilization and said, “The achievement of a modern Islamic civilization is the aspiration of the Islamic Revolution and the first step in realizing this great aspiration is to know the exact nature of its foundation.”
1. The inner dimension of each civilization is the phenomenon of social will which revolves around a central and superior will. The external aspect of this is the dominant civilization which forms the predominant civilization. The indicator of modern Islamic civilization is the rule of monotheistic will and the phenomenon of wilāyah (guardianship) revolves around this axis in all social and civilizational aspects. The Infallible Imams, as the manifestations of the monotheistic will are “the pillars of goodness and direct and guide mankind” [Zīyārah al-Jāmi’ah al-Kabīrah].
This means that the city is formed on the axis of the Imams and the inner dimension of the city is the phenomenon of the guardianship of the Imam and the love of the believers towards their guardianship and all social values emerge and the indication of this movement is guardianship.
In other words, belief in and the practice of religious rites and social activities are based on the phenomenon of guardianship and love around the Imam is the cause of the formation of civilization.
For this reason, due to the distinction between divine guardianship and satanic guardianship, civilization on the axis of guardianship will also be of two types: one, divine civilization, will appear on the axis of the guardianship of truth and the pillars of goodness and the other, satanic civilization, will be based on the false axis of guardianship and a village or material civilization is formed.
2. The two pillars of civilization, namely, lifestyle and the infrastructure of lifestyle, can be cited as examples in which the phenomenon of the guardianship and social management is ongoing. The lifestyle of “individual, family and society” is based on Islamic models which come from religious sources that are completely different from the lifestyle which is based on Western ideologies. Changing the current lifestyle requires the provision of a variety of patterns in different areas of life such as the model of dress, nutrition, city-building etc.
The social-intellectual system, insight, knowledge and products are the three pillars of each civilization among which the position of the social-civilizational-intellectual system is very important because the distinction of the departure point of each civilization from another civilization is the change in tendencies, affection and social aesthetics.
Thus, according to this change, the rationality of civilization is formed and the network of civilization-building science and knowledge is created and based on these sciences, the products of civilization are produced.
3. The most important step in the realization of Islamic civilization is to change the social aesthetic and social-civilizational-intellectual system to revolve around the belief in God and absolute love towards the Prophet Muhammad and the true awlīyā’ (friends) because the core of the Islamic ummah and the pillar of the tent of Islamic civilization is the absolute love towards the phenomenon of divine guardianship and this love is formed through love to the awlīyā’ of God and the unity of the ummah will not be possible except in this way.
It is only in the light of the realization of this dimension of civilization that the rituals of culture, education and social and civilization find meaning and are able to be realized because without the love for the Imam, not only civilization but even religion and the rituals of religion become meaningless. This Imam and the love of the Imam are the foundation of religion.
It is necessary to note that changing social tendencies require their own methods and in this regard, the production of Islamic art is necessary and it is necessary to use all the capacities of the Shi’ah world, just as the Tragedy of ‘Āshūrā was beneficial in changing the emotions and social aesthetics of the ummah.
4. In the context of social change, the possibility of producing thoughts and a network of Islamic science and knowledge will be provided. These thoughts have several layers that, from a glance, can be subdivided into fundamental, strategic and practical thoughts and these same thoughts form the culture of society.
In other words, the concepts, social structures, patterns and models in various political, cultural, economic arenas all form a secondary and fundamental pillar of civilization upon which social relations, actions and interactions occur at the micro and macro levels.
In this regard, three necessary levels of education and science concerning the engineering of Islamic civilization must be deduced and created in a co-ordinated manner in order to bring about the realization of this dimension of Islamic civilization.
This article will be continued…