civilization

with the advent of the Islamic Revolution in Iran, issues such as the creation of a new Islamic civilization and the critique of Western modernity have become increasingly prominent in Islamic societies. In this article, with a civilizational approach and a descriptive-analytical method, the thought of Imam Musa Sadr has been analyzed as a successful model in the field of civilizational theorizing and activism, and the civilization-building components of Islam from his perspective have been presented. a) Islam, with its sublime culture, guides humans to a rational life and, as it has been civilization-building in the past, it can also be civilization-building in the future. b) Moral and spiritual relationships, by creating social cohesion, will lead to the formation of civilization. c) Science, meaning the discovery of the laws and facts of existence to achieve peace and comfort in life, complements religion in building a truly human civilization. d) The effective, efficient, and human-centered presence of women in society and the family for the construction and elevation of society and civilization building. e) Justice, meaning balance in the system of existence and the alignment of society with the divine order of creation and creating equal opportunities for the development of human talents as one of the main foundations of Islamic ideology that must be extended in society to lead to the formation of civilization. f) Freedom, meaning simultaneous liberation from the domination of others and from one's own desires, which has no limit and will be the creator of civilization.

This article examines the conceptualization and general and specific capacities of Shia civilizational jurisprudence to systematize monotheism based on Islamic findings, using a civilizational (genealogical) approach. The paper is written with the analytical-descriptive method. After defining key terms, this study examines the achievements of systematization within civilizational jurisprudence. It then investigates the influence of Shia jurisprudence on science, specifically its role in authenticating scientific production, distribution, accumulation, methodology, purpose, and monotheistic applications. Shia civilizational jurisprudence, drawing upon revelation, reason, and the principles of infallible inference, seeks to establish a monotheistic civilization and prepare the world for the emergence.  Its core tenets include justice, belief in resurrection, the integration of science and divine values, a mystical lifestyle, and ethical human behavior, all in contrast to what it views as arrogant and deficient civilizations. The results indicate that macro-view Shia jurisprudence can regulate societal structures for monotheistic civilizations. Innocent-oriented management offers the only just and equitable way to systematize all civilizational components (e.g., economy, politics, culture, society, law, family).

Malaysia is one of the leading Islamic countries that is trying to rebuild the religious identity of its Muslim society by learning its Islamic history, culture, and civilization. Explaining and clarifying this learning is necessary for all students, elites, and government officials in Malaysia for further growth and development. The current research used the method of collecting library information with analysis and conclusion along with a logical and argumentative approach and achieved several results including 1. Awareness and information in the field of history, culture, And the Islamic civilization of the Malays are inevitable for the formation and consistency of the human capital and the identity of the Islamic society of Malaysia. Give. 3. This information will be necessary to further form Islamic solidarity that is closer to Islamic traditions. Malaysia is one of the leading Islamic countries that is trying to rebuild the religious identity of its Muslim society by learning about its Islamic history, culture, and civilization. Explaining and clarifying this learning is necessary for all students, elites, and government officials in Malaysia for further growth and development. The current research used the method of collecting library information with analysis and conclusion along with a logical and argumentative approach and achieved several results including 1. Awareness and information in the field of history, culture, And the Islamic civilization of the Malays are inevitable for the formation and consistency of the human capital and the identity of the Islamic society of Malaysia.

Islamic civilization has a maximum interpretation of religion with a transcendent goal. Islamic civilization is a system of values that cannot accept any predetermined framework of the outside world. Therefore, it seems logical that Islamic civilization will face many more challenges with worldly issues, including communication technologies. Given that communication technologies are both opportunities and threats, like a double-edged sword, contemporary Islamic and Muslim civilization builders are on the one hand trying to analyze the opportunities that such technologies have provided for Islamic civilization, and on the other hand, in explaining and reducing the threats and challenges between these two areas. Accordingly, the main question of the research that the researchers seek to answer is, what opportunities and threats do new communication technologies have for the modern Islamic civilization, and what are its basic challenges? In this research, the qualitative documentary method is used and the data used includes using the verses of the Holy Quran, hadiths and hadiths as well as interpretations related to these verses and hadiths. Data analysis is based on content analysis of these concepts. The findings show that by referring to the verses, traditions and events of the beginning of Islam, the approach of Islamic civilization can be evaluated in such a way that it accepts communication technologies to the extent that it does not distort the nature of the teachings of Islamic civilization, of course, it is not intended that this technology s in the field of society. Also, the origin of the difference between the ideas of Muslim civilization builders in the application of communication technologies is the difference in the thematic method, not the difference in the nature and principles of religion. Due to the fact that Islam is a dynamic religion, contemporary Muslim thinkers and jurists should take steps towards the application of communication technologies in line with the lofty goals of Islamic civilization, that is, cooperation between the field and the university is necessary.

This article focuses on the cultural relations between Iran and East Africa, with a particular emphasis on the port of Kong as one of the dynamic ports in southern Iran. The main objective of the article is to investigate the cultural and social achievements resulting from the interactions between Iran and East Africa, with the main hypothesis being the mutual cultural influence and impact between the two regions. The social and cultural outcomes of these interactions are considered independent variables in the research. The article aims to provide original and firsthand information about the cultural relations between Iran and East Africa, highlighting the role of southern coastal communities in this process. Additionally, it aims to present a new perspective on the contemporary interactions between Iran and East Africa. The research findings are based on a descriptive-analytical and field research approach, focusing on the nature and mode of cultural and social interactions between Iran and East Africa, with a particular emphasis on the influential role of the port of Kong as one of the significant southern ports in this communication.

In the center of the Mediterranean Sea, there is an island known as Sicily. This Island is a beautiful and fertile land with a mild Mediterranean climate. It is located at the intersection of two continents, Europe and Africa, and is the nearest connecting route between these two continents after the Strait of Gibraltar. This geographical location has made Sicily the target of many attacks and invasions throughout history. Muslims were one of these groups that attacked this Island many times. The present study, through descriptive-analytical method, tried to answer this question: what was the history of the Muslim conquest of Sicily and what cultural and civilizational achievements did they have during their domination there over the centuries? Research shows that the Muslim ruling dynasties on the Island flourished and expanded Islamic culture and civilization. The effects of this prosperity, especially in the form of art and architecture, continued even after the collapse of Islamic governments and during the Christian Norman era. Some Normans were tolerant towards Muslims and this made the effects of Islamic culture and civilization on the Island still noticeable.

Islam has provided the ground for building a civilization based on knowledge by emphasis on thinking and recommending its followers to learn. Therefore, knowledge is the origin of civilization from the perspective of religion. It is necessary to refer to religious sources in order to know civilizing knowledge as well as possible. Verses and traditions and also the Sīra (biography) of Ahl al-Bayt (Arabic: اهل ٱلبیت) have not permitted any knowledge in order to build Islamic civilization. Therefore, it is necessary to gain a proper recognition of civilizing knowledge by referring to these sources. The word and biography of Imam Reza ʿAlayhi al-salām (Arabic: علیه السلام, literally: peace be upon him) is one of these sources. Introducing and extending of knowledge in order to build a religious civilization had been one of the most important teachings of Imam Reza (AS). These features are reflected in the book of ʿUyūn akhbār al-Riḍā (Arabic: عیون اخبار الرضا), but it is rare to find a work that deals with this issue. Accordingly, the purpose of this study which has been written in a descriptive analytical method is the review of the biography and words of Imam Reza (AS) in recognition of the propositions of civilizing knowledge based on the narrations of the noble book of ʿUyūn akhbār al-Riḍā. The results of the existing findings show that the words and Sīra of Imams (PBUT) have provided an irreplaceable role in the growth and development of knowledge in order to form Islamic civilization. It is also possible to extract the features of civilizing knowledge from knowledge-based debates, Imam’s dialogues about knowledge, his behavior with scholars, etc.

As the first Shiite city-state of Iran, the Ash'aris were in charge of the administration of governance in the geography of Qom until the 4th century of Hijri, and with logical interactions with the natives of this region, they were able to create a favorable and common social atmosphere. Based on the examination of historical sources and the generalization of the important events of this period with the patterns known in political science, it is possible to calculate the approaches of civilization in the life of this dynasty. Since one of the prerequisites for the establishment of civilizations is the formation of governments, this city-state took initial steps in the continuation of its government, which is considered in the true sense of trying to lay the groundwork for the creation of a civilization. Therefore, in order to create a civilization, one of the requirements for the civilization of this city state is to try to change the social life of the region towards urbanization, to form an orderly social and political structure, to promote laws based on the contracts of the covenants, to formalize the Shia religion, to interact politically with the government, and tolerate religiously with other religions, establishing schools and promoting science. Although this city government went out of the limelight after Al-Buye came to power and also in political actions, but it was a precursor to Islamic civilization that reached its flowering in the fourth century.

The Arbaeen procession, which has now reached a global scale, has depicted a manifestation of the united Islamic nation and a dynamic and symbolic movement of religious culture and civilization.  The research question is, what are the civilizing functions of the Arbaeen procession with a sociological approach?  The writing of this article is the result of 40 interviews with academic and seminary elites using a qualitative method of thematic analysis and text coding, and extracting key and selected concepts and categories of civilization that has finally reached multiple categories.  The findings of the research show that identity-building, order, and integration are among the social-civilizational functions, deepening spirituality and self-improvement are among the moral-civilizational and authority-creating functions, the unity of the Islamic world, and security, is part of the political-civilizational functions of the Arbaeen Hosseini march.

The first flourishing era of Islamic culture and civilization in the Maghreb and Ifrīqya occurred under the government of Aghlabids. Qayrawān is Islamic East Baghdad, the scientific and cultural center of the Muslim world in the West, And Scholars and scientists thought of it as the land of scientific trips to gain knowledge, research, and promote science. Rulers of Aghlabids knew subject to the Abbasid caliphate and followed of traditions and customary practices of the Abbasids, who depended on Persian traditions. They were intend to transfer sciences and knowledge of the Islamic East to Ifrīqya to try, scientists and excel in science learned to read. In the era of Aghlabids, for various reasons, many Iranian were staying Ifrīqya and in the Maghreb, and participated in the advancement and spread of Islamic culture and civilization. The main issue of this research is how and in what contexts the Iranians caused the transfer and spread of the manifestations and elements of Islamic culture and civilization to Africa during the Aghlabids period. This article is based on the approach of historical studies and the use of original historical sources and texts and modern research and is organized in a descriptive-analytical way. The findings show that some Iranian scholars and nobles migrated to Africa during the age of Aghlabids and played a great role in the transfer of Islamic and Iran culture and civilization from the East of the Islamic world to the West of Islam and the fields of bureaucracy, the formation, and expansion of sciences such as jurisprudence, Literature, medicine, art and architecture, and agriculture were influenced.

Civilization, that is, adherence to specific rights and customs, is a development that has long been welcomed and disputed in human societies with different religious, political, etc. approaches. Certainly, the realization of any transformation depends on the ways to achieve it, and one of its most important elements is the formation of the government or, in today's terms, the existence of the government.In societies that rely on religion, looking at the two categories of government and civilization will be based on a religious attitude. Therefore, in the Imamiyya school, these two categories based on jurisprudence and the data of the Qur'an and the life of the Infallible, peace be upon him, have emerged and proven, and the realization of the government based on Islamic civilization is the hope of all Shia thinkers, which is the correct definition of the era of the emergence of the Promised Imam of God.This study analyzes the conceptualization of civilization and government in the political thought of Sheikh Fazlullah Nouri against the most famous influential figure of constitutionalism with a historical approach and its comparison with the data of Imami jurisprudence and the history of Islam and the method of collecting information. It has been a library; To make it clear: the actions of the deceased for the realization and preservation and development of civilization and the implementation of the law, freedom, and dignity of the nation were formed based on the holy Islamic law and the formation of a divine civilized government.

Organization of the Islamic Conference (founded in 1969/1348), which is 2011/1390 It changed its name to the Organization of Islamic Cooperation, rather than being active in the cultural-civilization field, it became a political organization, but considering the nature and cultural-civilizational history of the Islamic countries that are members of the organization and the increasing necessity of non-political, constructive actions. In social fields, the need to establish a cultural-civilized organization in Islamic countries under the Organization of Islamic Cooperation became so high that in 1982 AD/1361 A.H. It led to the establishment of the Islamic Educational, Scientific and Cultural Organization (ISCO), but has this organization been successful in fulfilling its cultural-civilizational role? The present article tries to answer the mentioned question by introducing ISECO in the section on goals, and missions (activities) and explaining the policies and strategies of the organization. The method of the article is historical, descriptive, and analytical to answer the question. The findings of the article are the existence of various contradictions in Islamic countries, including political differences, as well as the interference of Western countries such as Israel and the United States, and the influence of ICESCO on the political atmosphere of the Organization of Islamic Cooperation prevented the full realization of the goals of the Islamic educational, scientific and cultural organization. However, ISECO's capacities and capabilities have created new hopes for the cultural-civilizational activities and strategies of the Organization of Islamic Cooperation.

Malek Bennabi (1905-1973 AD) is one of the most influential thinkers and great figures of the reformist movement in the Islamic world and Algeria. With his scientific works, especially in the field of Islamic civilization, he dealt with the intellectual confrontation and political colonization of the West. It also offered scientific and practical solutions to overcome the decline of the Islamic world and revive Islamic civilization. He believes that contemporary civilizations have emerged as a result of the harmony and coherence between the three elements of "soil, man and time" and under the influence of an effective religious force. He emphasizes the existence of a fourth space, the "network of social relations." Bennabi intended to study the components and currents of the proponents of contemporary Western civilization and based on them, provide solutions for confronting and advancing Islamic civilizationThis article deals with a descriptive-analytical approach to the study of contemporary Western civilization from the perspective of Bennabi. What is the definition of contemporary Western civilization and civilization from Bennabi's point of view? What are the components and currents of contemporary Western civilization from Bennabi's point of view? One of this research aims is to examine Bennabi's views on contemporary Western civilization. The Prophet's approach is a civilizational manifest with a focus on the subject of the Qur'an, anthropological studies, and civilization. The prophet of contemporary Western civilization has special propositions and components such as colonialism, Orientalism and democracy.

So far, there have been several typologies of the intellectual currents of the Islamic world, but they have often been with a political or religious approach. The main question of the present article, which we are trying to answer with a descriptive, analytical and comparative method, is that from the point of view of civilization, what major approaches can be identified in the contemporary intellectual currents of the Islamic world, and what are the main characteristics and aspects of distinguishing these approaches from each other? According to the findings of this research, the three approaches of "civilizationist Islam", "Islamic civilizationist" and "Islamic modernist" can be distinguished from each other in contemporary intellectual currents. The first approach places its reliance on Islam and believes in the maximum relationship between religion and civilization with a religious interpretation of civilization. It considers the main cause of the decline of Islamic civilization to be away from religion and the way to revive it is to return to religion, and it has a negative and critical approach when facing Western civilization. The second approach, with a worldly reading of religion, tries to provide the context of communication and playing its role as a civilization. It considers the main factor of degeneration in the type of religious thought and the way of revival in its reformation and presentation of this world's interpretation of religion, and it chooses a selective-critical approach when facing Western civilization. The third approach, focusing on modernity, aims to provide a context for the relationship between religion and modernity as modern civilization with a modern reading of religion. It considers the cause of degeneration in the stagnation of thought and reason and the way to revive it in the reinterpretation of religion based on the elements of modernity, and it prefers a selective approach when facing Western civilization.

Humans have been dependent on hunting for survival, but the role of hunting somehow changed in the Assyrian civilization, and became a tool to show the power of kings in the form of images of hunting powerful animals or war scenes. One of the subjects that was worked as a relief or seal in the Achaemenid period in Iran was the king’s battle with a hybrid animal. On the other hand, this image is demonstrated in the form of a relief in the ancient Elamite civilization, called Enumaleiš. The comparative study of the creation myths of ancient Iran and Mesopotamia could reveal the common concept of battle with lions or hybrid animals in the Achaemenid and Babylonian reliefs. This research takes a comparative approach to study motifs and myths. According to the alignment of the myths of Iran and Mesopotamia, the question is, what was the purpose of raising this issue in Iranian and Mesopotamian art? The research method was descriptive-analytical and the method of data collection was library-based. The results of the research showed that the artists’ motivation in creating these reliefs was to explain their surrounding world based on the transformation of nature, fertility, and peace. Also, the king’s battle with the hybrid animal has illustrated the myth of order and disorder and good and evil, which has been the commonality and intellectual unity of neighboring civilizations in dealing with nature and establishing order in it.

The book Civilization and its Boredom was written by Sigmund Freud in 1929 and published in German in 1930, and it was so well received that it was reprinted in less than a year, in addition, It was published in many countries around the world؛ therefore it became one of the best-selling books., But we have rarely seen a scientific book review of this book in academic forums, while the book review of any book promotes it or the author. Presenting a scientific critique helps to create better quality examples that can be written. In the critique of this book, a combination of intensive exploratory and educational critique methods was used, which includes three stages: a) description of the book, b) book interpretation, and c) evaluation and determination of the book's efficiency. Considering that the book of civilization and its boredoms, which is one of the best-selling and most popular books of Freud, the research findings showed that this work, like other works, has strengths and weaknesses, some of which, It is affected by the period and the prevailing conditions.

Civilization in its general sense is an urban social system based on morality and law. The establishment of the government by Imam Khomeini was based on a philosophical and theological basis that had the concept of civilized order. Paying attention to the good system in creation, the existence of a causal system, the argument of order and the argument of wisdom, is the theological and philosophical basis of Imam Khomeini to create a new order of Islamic civilization. This research seeks to study the foundations of civilizational order in the theological and philosophical thought of Imam Khomeini. Therefore, in order to study this issue, the author has collected materials in Imam Khomeini's works that indicate the concept of order in Imam Khomeini's philosophical and theological ideas and has adapted them to the concept of civilized order. The findings of this study indicate that Imam Khomeini, based on his philosophical basis and theology: 1. The world was ruled by a divine order, which he explained in the form of a good system. 2. This system has a practical mechanism in the form of a causal system. 3. According to these principles, the correct extraction of the regulatory materials of human society leads to the happiness of this world and the hereafter.

The ancient heritage of civilization was finally evolved by medieval societies and transferred to modern era. In time division of history of science, Islamic civilization is physical part of history of science. Before Durant and Toynbee, Sarton has described the backgrounds of the course of civilizations in international arena. The function of religion in production of civilization is their common view. Islamic civilization, after its expansion through Maghreb and Andalusia, paved way for transmission of civilization. Orientalists, with phenomenology of Islamic civilization, have formed a paradigm of studies in this field. This research operation was carried out centuries ago by Ibn Khaldun in report of more than nine centuries of human scientific experience in Middle Ages with a new division of science into method and end and separation of knowledge from superstition ignorance. This concept of science in Islamic civilization is the cause of course of classical heritage of science and civilization of Rome, Greece, Alexandria and Iran. This research studies concept of science in the field of nature and basic sciences in Islamic civilization, and according on that, its development and evolution in chemistry will be proposed which is the first step of scientific method in the history of science and scientific revolution in Middle Ages. The supplementary hypothesis of research is that philosophical and religious background and the cause of fertility of Islamic civilization in Middle Ages, is the scientific life of Prophet of Islam, and also the realism in acquiring knowledge and knowledge of Muslims in Middle Ages developed with this attitude to nature and Muhammad (PBUH), was the pioneer of prophets in civilization.

Sahar Adnan Khalifa is a well-known Palestinian Muslim writer as one of the flagships of Arab and Palestinian writing. By addressing issues such as Eastern and Palestinian women, as well as the broad concepts of homeland and resilience against oppression and occupation, she emphasizes the original Islamic and religious culture, as well as the East. In his works, what is the Arab and Palestinian man as well as the recognition and definition of women are known as the most important manifestations of identity. Eastern and Palestinian women have different positive and negative faces that show their identity to the same extent, and also when it comes to homeland and stability, she has not taken any steps except in the service of national identity. This paper examines how these identities manifest. This article has been prepared and compiled in a descriptive and analytical manner, and at the same time, it tries to regulate the desired data by using the library method and referring to valid documents. Criticizing the works of Sahar Khalifa, the findings show that despite studying in Western countries, he has never distanced himself from his Islamic and Eastern civilization and culture.