This study begins with the question of whether the philosophical-theological foundations underlying the political thought of Iran's revolutionary leaders carry structural implications beyond merely legitimizing political order that necessitate a specific model of governance. This inquiry responds to two theoretical failures: on one hand, the modern state paradigm, which has reduced politics to the technocratic management of material affairs; and on the other, jurisprudence-centered (fiqh-oriented) readings that confine the Islamic state to the mere execution of religious rulings, thereby failing to articulate the logical connection between philosophical premises and the structural requirements of governance. Employing an analytical-deductive method, this study demonstrates that each of the three foundational domains opens an independent path of entailment toward the civilizational state model. Monotheistic ontology, by defining history as the arena of contestation between the wills of truth (haqq) and falsehood (batil), forecloses any possibility of governmental neutrality; a state that fails to take a position in this struggle effectively aligns with the opposing front. Revelatory epistemology, by rejecting the notion of neutral, value-free knowledge, elevates the state from a consumer of non-indigenous knowledge to an active agent in the production and governance of science since accepting the directionality of knowledge renders the indifference of political power toward competing scientific paradigms incompatible with religious foundations. Likewise, innate (fitri) anthropology, by defining human perfection as a socially actualized process within the framework of divine guardianship (wilayah), expands the state's function from mere regulation of social relations to historical cultivation and the organization of civilization-building processes. The central finding is that the "civilizational state" is not an independent normative proposal or utopian ideal, but the logical outcome of the concrete implications of these foundations; the transition from a minimalist conception of the "Islamic state" to this model thus constitutes an internal entailment within the logic of Islamic political thought itself, rather than a political choice or an ideologically imposed construct.