الجمهور الحضاري؛ دراسة عناصر التنسیق الشعبي لأداء الدور الحضري بناءً على القرآن الكریم

This article aims to address a theoretical gap in civilizational studies concerning the human foundation of civilization. The central problem of the research is that, despite the prevailing focus of scholars on the software (cultural–ideational) and hardware (institutional–material) dimensions of civilization, the element of people is often treated merely as a neutral and purely instrumental “hardware,” whereas not every aggregation of human beings inherently possesses the capacity for civilization-building. Drawing on conceptual analysis and thematic exegesis, the author seeks to explain how the Holy Qur’an transforms a scattered mass of human beings into a civilization-building public. In the first step, the study distinguishes between bashar as a biological being and nas as a volitional and responsible being, arguing that, in Qur’anic logic, nas emerges when the human being transcends animal instincts and lives on the basis of will and duty. Since the aggregation of diverse human wills is inherently prone to conflict and tension, the article then seeks to identify the coordinating element in the Qur’an. The findings show that the Divine Name al-Rahman (the All-Merciful) constitutes the central axis of this cohesion. In contrast to totemic and tribal deities that theorized discrimination and enslavement, this Name introduces a universal and all-encompassing mercy that equally embraces all members of nas and provides the theological foundation for the negation of superiority and domination.
The article then turns to the domain of institutions and symbols. By analyzing the relationship between the ‘Arsh (the Throne) as the center of divine governance and the Bayt (the House) as its earthly manifestation, the Ka‘ba is presented not merely as a ritual structure but as a house for nas—one that orients diverse human wills. In this framework, the Ka‘ba functions as the point of connection between heaven and earth and as a compass of human fitra (innate nature), guaranteeing the security and unity of the civilizational public. Furthermore, the study emphasizes the irreplaceable role of the hero and the Imam in the process of forming a civilizational public. Through an examination of the concepts of futuwwa (chivalry) and ukhuwwa (brotherhood), and by referring to examples such as the Companions of the Cave, the author demonstrates that collective wills require embodiment in exemplary figures who, through self-sacrifice and action for the “other,” create bonds that transcend rigid social contracts. This bond, which takes the form of brotherhood, elevates nas from mere consumption to the stage of rising for justice (qiyam li-l-qist) and civilizational productivity.
Ultimately, the article arrives at the overarching conclusion that the Qur’anic ideal civilization is the product of harmonizing human wills around tawhid (monotheism) and the negation of discrimination. The author distinguishes between democracy, which is based on the instinctual desires of the majority, and civilizational republicanism, which is grounded in fitra and transcendent will, and maintains that popular presence in the very process of the evolution and optimization of the political system is an undeniable pillar. The final conclusion of the study indicates that without the process of forming nas on the basis of the system of truth and will, short-term partisan and factional goals render the path of civilization-building uneven. Therefore, the civilization-building public in the Qur’an is a volitional collectivity that, centered on al-Rahman, the Bayt, and transcendent models (the Imam), moves from multiplicity to unity and bears the heavy responsibility of constructing a just civilization. This research offers a theoretical pathway for overcoming social deadlocks and attaining a society in which the rational and spiritual growth of human beings is realized simultaneously.