A pioneering and outstanding field; from the front lines of the cultural battle to system-building jurisprudence

Designing social systems based on Islam is one of the great missions of the seminary; the formation of the Islamic government took jurisprudence out of the confines of individual rulings and brought it into the realm of governing society, and here, system-building jurisprudence found meaning.

Mehr News Agency ; Hesameddin Heydari: On the anniversary of the re-establishment of the Qom Seminary, an institution inspired by the Quran and the life of the Infallibles (AS) and always known as a transcendent center of knowledge and piety, the message of the Supreme Leader of the Islamic Revolution, emphasizing the need to transform this seminary into a "leading and outstanding center" in the fields of religion and civilization, has outlined major guidelines for Islamic foresight. This development is not only a manifestation of commitment to religious responsibilities, but also a test to show that pure Islam can provide a comprehensive and practical model in the face of the challenges of the 21st century.

In this message, the Supreme Leader of the Islamic Revolution clearly outlined the necessity of transformation in the structure and functioning of the field. This transformation must be based on a broad view of the needs of the times; needs that today have crossed the boundaries of individuality and expanded into complex social, cultural, and civilizational arenas.

The seminary, as the inheritor of the thousand-year-old Shiite religious knowledge, has a serious responsibility to respond to these needs. The first step is to redefine the educational system. The long academic courses and the focus on traditional texts without regard to the academic level of the students in the initial stages not only erode their research capacity, but also deprive them of the opportunity to address emerging issues. Replacing complex jurisprudential books with simpler texts in the introductory stages, as was the successful experience of the great scholars of the past, is a basis for accelerating the process of ijtihad and the early entry of students into research fields . This change will make the seminary more dynamic than ever before and pave the way for the cultivation of jurists who not only have complete mastery of religious sources, but are also more familiar with modern humanities, economics, international law, and even new technologies.

Along with educational transformation, training a polite and effective force in the propagation of religion is one of the fundamental pillars of the progressive field. Propaganda today is not just a pulpit and prayers; it is also the art of persuading the young generation in an environment where doubts are quickly spread on social networks. Today"s student must be able to present the message of religion in a way that simultaneously dispels doubts and keeps the appeal of spirituality alive in the hearts of those who are eager. This requires the creation of specialized skill training centers that teach students the techniques of conversation, management of cyberspace, and production of creative content. Also, developing propaganda packages that respond to the current issues of youth, from the generation gap to the identity crisis, is an undeniable necessity.

The field cannot remain silent in the face of the flood of enemy suggestions that have subtly targeted the entire mind of the new generation. An intelligent cultural offensive requires a critique of Western intellectual systems such as extreme individualism, moral relativism, and consumerism in a scientific and artistic language . This critique must be so profound that it reveals the absurdity of Western material civilization in contrast to Islamic justice and morality.

In confronting the enemy"s threats, the seminary is not limited to defense alone; rather, it must thwart the enemy"s plans before they are implemented by continuously studying the movements of arrogance. Establishing specialized think tanks to analyze hostile intellectual currents, training multilingual missionaries to participate in international forums, and supporting the people"s voluntary fire movements in defense of values ??are examples of this active confrontation. History has shown that whenever scholars have stood at the forefront of the struggle against colonialism and tyranny, from the Tobacco Movement to the Islamic Revolution, victory has been for the people. Today, the seminary must, as always, stand with greater strength alongside the people and the Islamic system by maintaining the spirit of jihad and neutralize any attempt to separate religion from politics, which is always emphasized by the enemies.

Designing social systems based on Islam is another major mission of the seminary. The formation of an Islamic government has taken jurisprudence out of the confines of individual rulings and brought it into the realm of governing society. This is where system-building jurisprudence finds meaning; jurisprudence that not only deals with personal relationships, but also outlines the structure of governance, resistance economics, family rights, and even the environment based on scripture and tradition. The seminary"s cooperation with the university is vital in this regard. The university can expose the weaknesses of Western humanities by criticizing them, and the seminary can design indigenous models by extracting Islamic principles. For example, developing an "Islamic lifestyle" model is not a slogan but a scientific project that must be completed with the participation of jurists, psychologists, and sociologists. This model must respond to the problems that modernity has imposed on society, "from the collapse of families to the crisis of spirituality