İslam

The final goal of this research is to achieve the economic man who builds civilization by searching for the concept of greed in the mystical text of Hadeegh Sanaei and reflection on the theory of profit maximization and economic man in the conventional economy. Considering the lack of studies in this field, the author decided to extract the concepts related to greed by studying Hadigeh Sanai and analyzing the theory of profit maximization and economic man in conventional economic schools, and also from the sub-goals of this research, it can be applied in practice with regard to the need of this time pointed out. Hadiqah Sanaei is a mystical source in which man is guided to work and effort and not to be greedy. Therefore, through these discussions and relying on the rich Iranian-Islamic literary culture, it is possible to achieve a civilization-building economic man.

The current research discusses and investigates the economic components in Hadiqah and Masnavi Ma'ani by referring to the reading of the text and with a descriptive-analytical approach. The analysis of the findings in the present study was done qualitatively. Qualitative analysis is a systematic and step-by-step method for examining an empirical approach. Considering that qualitative analysis allows researchers to subjectively interpret the authenticity and truth of data with a scientific method, the objectivity of the results is provided by this systematic method. The method of qualitative content analysis is that in the first stage, the researcher discovers the fundamental meanings of the findings using qualitative analysis. In the second stage, he infers issues from the raw data, which sometimes leads to the design of the theory, and finally selects the cases that are associated with the research questions in a purposeful manner.

Characteristics of economic man in western literature:1- Attention to personal negative 2- The joy of life is equal to happiness 3- Using reason as a tool to maximize material benefit Characteristics of economic man in Islamic literature:1- Asceticism and contentment 2- Paying attention to the destined sustenance in Quranic teachings and encouraging work and efforts to earn a halal livelihood in religious teachings.3- Condemnation of poverty 4- Attention to fairness in economic transactionsThe impact of economic man on civilization:1- Economic behavior based on social justice is necessary for the formation of civilization2- Economic valuation based on consumerism, originality of the individual and greed is the cause of the decline of civilization Comparing the position of greed in the description of economic man in Western and Islamic literature Capitalism:1- Greed and obtaining material pleasure, human motivation for work2- The value of greed and attention to one's originality- Greed from the point of view of Sanaei:1- Lack of peace2- Insatiability3- Human error and human deception4- Lack of realism towards the world of the hereafter and death5- Humiliation and humiliation6- The inability of the government due to the shedding of innocent blood due to greed and greed7- The cause of other sinsCivilizational implications of economic man in the view of Sanaei Ghaznavi:1- Property is a means to use the blessings of the world.2- Encouragement to work and try to earn a halal livelihood and profitable business 3- The dislike of greed because it prevents the optimal distribution of wealth and leads to the decline of society4- Encouraging contentment to avoid individualism, selfishness and greed.

The Sanaei’s school of mysticism orders the earning of a halal livelihood, but rejects the attention only to personal benefit that exists in the conventional economic system. It takes into account the interests of the hereafter and the well-being of people and believes that the happiness of life will not be possible without God's help. This view is the opposite of conventional economic man. Economic man, which is created by Adam Smith's mind, not only does not help the prosperity of civilization, but also leads to its decline. The spirit of civilization does not die, and Islamic civilization will not die due to the purity of its ruling spirit. Therefore, although the Islamic civilization is not emerging today, the spirit of this civilization is eternal and can be used as a valuable asset.What is going on in Sanaei economic man is to pay attention to strengthening the essence of human existence as a driving force in the direction of achieving worldly and hereafter happiness according to God's will.

Human worldly happiness is contingent upon an ideal state based on efficient and comprehensive laws, especially within legal and political systems. However, human reason and management alone cannot draft such laws, as this requires a mastery over all human existential needs, and human intellect is incapable of flawlessly monitoring this knowledge. The upcoming research, using a documentary-analytical method, demonstrates that in Islam, genuine and inherent sovereignty belongs to God, and the legitimacy of any command is based on His will. This permission extends to prophets, successors, and religious scholars. From the perspective of Christianity, the Kingdom of God is closely linked to the earthly kingdom; therefore, the governance of Jesus Christ (PBUH) extends beyond souls to also cover bodies. Despite this, He did not find much success in achieving His divine-political goals, and on the other hand, the overall performance of the Church during the Middle Ages crumbled with the Renaissance, and no opportunity for the political governance of religious scholars emerged in the Christian world. However, in the religion of Islam, the necessity of providential guidance, religious leadership, and the revival and protection of the prophetic tradition necessitates this. From the Shiite perspective, the prime examples of those in authority are the Twelve Infallible Imams (PBUH), and the governance of religious scholars, with specified characteristics and by public appointment, extends throughout the governance of the Infallibles (PBUH). In this regard, the theory of the Guardianship of the Islamic Jurist is notable, which considers the extent of governance in the Islamic government.

The research was conducted to investigate and analyze the initial interactions between Islam and Judaism. A significant aspect of the connection between these two civilizations is observed through the ongoing inquiries by Jews regarding the Prophet of Islam (PBUH), who serves as the leader of Islamic civilization and the founder of the last divine religion. This research holds fundamental importance due to its objective.

This study employs descriptive-analytical methodology, specifically qualitative document analysis. It investigates the historical data regarding the presence of Jews in Islamic civilization, their inquiries to the Prophet of Islam (pbuh), and His responses. The gathered information will be thoroughly examined, analyzed, and assessed Findings.  

The achievements of this research show: The presence of Jews, a few years before the advent of the religion of Islam and the Prophet Muhammad (PBUH), is definite in the field of revelation; therefore, in the analysis and analysis of the political, social and cultural changes of that era, they should not ignore their role and influence. The Jews, through several social coexistence with Arabs and Muslims, played a role in many of the early cultural and social transformations of Islam, and believed in the position and credibility of Jewish thoughts and words due to the repeated promotion of their religion and the induction of the liberal thought, a group of Arabs and simple Muslims. According to historical evidence and the statement of some ancient historians, one of their goals in the Arabian Peninsula was to attend a region based on the repeated eyelashes of the previous prophets, the source of the emergence of the last Prophet and the formation of Islamic civilization. The questions of the Jews fromthe the Prophet of Islam (PBUH) can be found in four general areas: 1. History of the ancients and the past nations; 2. Beliefs: 3. The laws and Legal issues; 4. issues related to Empirical science. The increasing number of Belief questions that make up 72 percent of the total questions, indicates the importance of this issue to the Jews. in the 29 questions raised in this regard, has been raised such issues as: The divinity of God, the polytheisism, faith in the divine prophets, the signs of prophecy, the quiddity of the soul, the resurrection. Since in Judaism, The laws and Legal issues have been widely proposed, they have tried to measure the degree of conformity of the Prophet Muhammad’s (pbuh) replies to their jurisprudential. The nature of the questions of the Jews in the field of laws is discussed by such topics as: “Rajm”, “Menstruation”, “Ahellah” and ... It forms. Their scientific questions also refer to the nature of natural phenomena (thunder), fetal gender and... Has been allocated. The reason for the Jewish question of the Prophet (pbuh) can be categorized into six titles: 1. seeking understanding and awareness, 2. testing the Prophet (PBUH), 3. lying and denial of truths 4. distortion of truths, 5. ignorance (unreasonably) and 6. obstinacy and rejection of the acceptance of the right.The pattern (examplar) of the civilization of the Prophet (pbuh) in response to Jewish questions, reflects the response approach of Islamic civilization to the questions and concerns of other followers of religions. This approach, on the one hand, is a model for how to interact with other owners of religions, and on the other hand, show their goodwill or ill will In confronting the truth. In other words, in light of these questions and answers, it is possible to retrieve the civilization benefits in the field of the interaction of religions with each other. The practical behavior of the Prophet in confronting the Jews, is the Qur'anic model of civilization in the wise interaction with the Jews; a pattern based on four pillars: 1. reliance on common beliefs (Kalema Sawā) 2. disputations in the best manner (Jidāl Aḥ san) 3. Wisdom (ḥik mat) 4. goodly exhortation (al mau’iẓatul ḥasanah).A look at historical documents and reports shows that the Prophet of Islam (PBUH), in response to Jewish questions, first, has "relied on common beliefs". If this Qur'anic mechanism was not solved, it would have benefited from the controversy of disputations in the best manner (Jidāl Aḥ san) (ie: Relying on reasonable acceptable assessments). Throughout his entire Way (Method) of the Prophet was based on wisdom and good sermon. In other words, "wisdom" and "goodly exhortation (al maū’iẓatul ḥasanah)" formed the intrinsic course of the Prophet in any interaction, including dialog with the Jews. However,  today the model of the civilization mentioned, can also be considered in interaction with followers of other religions, including Jews.

The most important goal of this article is to show that the reconstruction of "Islamic civilization" requires a new definition and understanding of the rule of " Negation of the Way " (Nafy-e Sabil) in the texts of Islamic jurisprudence. From the point of view of this article, the conceptual elements of the Negation of the Way, redefine and guarantee ontological security in Islamic civilization. Modern Muslims and Muslims who seek to create an Islamic renaissance should carefully study the concept of the rule of Nafy-e Sabil.

The present article is based on the method of "text content analysis" in the exegetical teachings of late Shiite scholars. Discourse analysis method, emphasizing the logic of difference and demarcation with "other" was also considered in this article. In this method, the concept of the rule of " Negation of the Way " (Nafy-e Sabil) and the identity of a believer were extracted from the Qur'an and Shia jurisprudence texts, and the civilization-building requirements of the rule of Nafy-e Sabil were identified in these texts. In order to validate the findings, the opinions of high-ranking Shia clerics such as Allameh Jafari, Imam Khomeini, Ayatollah Khamenei, Allameh Tabatabai, Ayatollah Makarem Shirazi and Ayatollah Javadi Amoli were studied about the concept of "Negation of the Way " (Nafy-e Sabil) ", "faith" and "religious duties".

The rule of Nafy-e Sabil is a fluid and dynamic concept that is formed based on demarcation, and is the basis of preserving the real identity of believers. Nafy-e Sabil is adherence to a divine tradition that will be manifested after the responsible and accurate performance of religious duties. This rule changes the principle of demarcation from Islam and disbelief to faith and disbelief and defines faith based on religious duties and a special lifestyle. Nafy-e Sabil causes the production of knowledge, wealth and military power of Muslims and shia to increase.

Preservation of Muslim identity has requirements that Muslims and Shia communities must pay attention to. The rule of Nafy-e Sabil will preserve the dignity, honor, pride and progress of the Muslim and Shia community, and this issue is of great interest in the statements of the high Shia leaders. the difference in the Islamic way of life led to the creation of security in the Islamic civilization and causes the strength and capability of Islamic civilization in the contemporary world.

This study aims to extract and determine the characteristics of a competent mother and construct a questionnaire based on Islamic resources. For this purpose, related verses and hadiths were examined and the components and sub-components of maternal competence were extracted and after content validation, were analyzed by the method of religious-psychological inference. The statistical population of the qualitative section of the research included the Quran verses and valid narrations, and the statistical population of the quantitative of the research included mothers in Tehran and Qom provinces who were selected by the convenience sampling. After confirming the content validity of the components and sub-components, a preliminary questionnaire was prepared and after confirming the content validity of the items, it was performed on samples with a volume of 55, 79, 539 people to evaluate face validity, reliability and construct validity. Findings showed: A) The mother should have characteristics and components in the biological-psychological, cognitive, emotional and behavioral dimensions; B) Each of these components has sub-components. The bio-psychological sub-components are: physical health and mental health; cognitive sub-components are: cognitive readiness for being a mother and accepting the role of a mother; the emotional sub-components are: heartfelt acceptance of a child, being companionate to the child, and being patient and tolerant; behavioral sub-components are: being compassionate to the child, being actively present beside the child, tolerating the child, being accountable, raising the child properly, being honest and fulfilling promises, having a coordination with the spouse in raising a child, and having justice as a mother. C) The reliability of the questionnaire was found 95% by Cronbach's alpha method; D) The results of factor analysis showed that the questionnaire is of good construct validity; E) As the questionnaire was found to be of good validity and reliability, it was indicated that this instrument is of fundamental components to be used for assessing the characteristics of a competent mother, and it can be used to assess the characteristics of a competent mother.

The basic subject of human behavior is human attitude and belief. While Islamic religion is comprehensive religion that God almighty has chosen to guide human, it is according to the Quran teachings and it has paid attention to all areas and needs of human and society.The question is “which are attitudes necessary to occurring Islamic civilization and is there a civilization to reach its destination?” .The method of research is descriptive-analytical and Quranic approach. I try to extract and explain basic attitudes that impact to the creation of Islamic civilization.According to the research achievement, human attitude towards God, world, human and religion is basic subject that so impact on selecting civilizational agents. Hence, its impact on creation of Islamic civilization is explained. The most important subject to occurring Islamic civilization are belief in infinite, power and wisdom of God, belief in Lordship of God, belief in help and assistance of God, trust, the best system of creation, the nature of life, fusion of the world with Suffering, human instinct, human will, human existence, purposefulness of human creation, ease of religion, voluntary acceptance of religion, differentiation between religion and religious people and belief in religious politics

In this study, we deal with the political system in Islam, which is represented in the rulership of God and his validity for legislation. On its necessity as a prelude to exporting the Islamic revolution to the whole world.

Theories of civilization are formed based on the intellectual foundations and social approaches of thinkers. It is possible to measure and evaluate the patterns of civilization with it. Ayatollah Javadi Amoli is one of the leading Muslim thinkers and, contemporary influential people who pay attention to the civilized identity of Muslims. His view is important because of the originality, wise method and logical confrontation with rival civilizations. This research pays attention to the civilizational approach of the Islamic Revolution, and discusses the nature of the new Islamic civilization from the perspective of Ayatollah Javadi Amoli. it is possible to benefit more from his guidelines in the fundamental studies of modern Islamic civilization. The main purpose is to explain the outlines of the thought of civilization of Ayatollah Javadi Amoli. The main question that what are the foundations of modern Islamic civilization in the thought of Ayatollah Javadi Amoli? The research method is descriptive, analytical and, based on data collection in a documents (the text, works and lectures of Ayatollah Javadi Amoli). This study shows that the new Islamic civilization in the thought of Ayatollah Javadi Amoli is an inevitable necessity and desirable priority. The intellectual and theoretical foundations of this idea are based on: epistemology, anthropology, ontology and value principles, the original Islamic sources (Qur'an and Sonnat), rational insight and free thinking. Accordingly, the new Islamic civilization has various elements, continuous, divine face and all issues of concern. The model of modern Islamic civilization is based on the development of "Kowsari" versus proliferative development, and it has characteristics such as balanced, sustainable, creative, free, social and benefiting from the heritage of the past.

This article examines the Philosophy of political ethics in Islam as an interdisciplinary trend and seeks to answer some of its key questions. Although political ethics has a long history in Islamic culture and civilization, and its methods and sources have been defined under the knowledge of ethics, its interdisciplinary aspect has been neglected and most of the moral precepts of Islam related to politics have been considered. This paper seeks to explore the fundamental questions of political ethics, such as concept, background, subject, method, utility, purpose, Framework of Issues and the relationship between political ethics and other knowledge and trends. The answers given to the questions posed indicate that political ethics has a high potential for growth and excellence and becoming an independent knowledge in Islamic political thought. This important task has been done by descriptive-analytical method and using the questions of philosophy of science and second order view.

A collection of material and spiritual factors are required to build a civilization. Civilization consists of a hardware part and a software part. It brings a group of factors together in order to accelerate progress and enable all layers of society in order to meet their demands. Some human needs are responded by nature so that some humans’ constructive perception gets to be natural. But some demands are met by other humans so that some constructive perception becomes human. The idea of fulfilling reciprocal needs in human communities can be implemented in a safe, calm, and peaceful atmosphere for which order is an absolute prerequisite. Otherwise, it is extremely unlikely to dream up or take up such an idea in a menacing atmosphere caused by threats of violation to society. It is concluded that civilized society possesses social order; it is able to preserve it by persuasion, not obligation; finally, it regularly upgrades its facilities to better maintain social order and welfare. The Leader’s belief that security and peace are two unknown blessings from God indicates the value of those providing security and order as boosters of civilization building. This paper argues for the requirement of order in the formation and promotion of Islamic civilization. It also studies the responsibilities of those who are to provide and protects order and security.

Investigating delinquency as an behavior of a creature called “Human being” requires the knowledge of man, his nature and position. This article is about to discuss about anthropological topics from the perspective of criminology schools and Islamic criminal policy. criminology schools have different theories about these subjects that for example human beings are either free or forced, the offender is a member of the community or not? Is he a microbe or parasite or vice versa a decent member of the community. From the point of view of the criminal policy of Islam, man has dignity. Islam, on the one hand, suppose humans as the substitute for God on earth and on the other hand suppose some people as misguided and likes them as animals but more misguided. Analysis of these approaches can help to find new applied Solutions to Prevent delinquency and crimes.

Muslim thinkers have interpreted order and security as the most crucial element of Islamic civilization.

Socializing the members of a society and institutionalizing community values and culture is one of the major issues of sociology, Which many scholars of this field have somehow paid attention to, and most of what is taught in our scientific and academic texts is a translation of the opinion of non-native and Islamic scholars that influenced by their social and environmental conditions. So, the use of their viewpoint without any interference of their opinion with local communities in other societies would not be desirable. In order to localize and Islamize these sciences, this article aims to identify the methods of institutionalizing behavior in Islam using qualitative method along with referring to religious texts, especially the Holy Quran and Nahj al-Balaghah. Religious practices such as changing the appearance, the inner transformation, the continuity and protection of the action, the presenting proper behavioral pattern, good temperament, acting as promised, the order in duties, punctuality, and providing rational arguments for Behavior, can lead to institutionalizing behavior in community members.

The official system of education and training in Islam, based on growth levels, has 4 stages which each one of them lasts for 6 and 7 years; 6 years old period refers to girls and 7 years old period refers to boys.  The first 6 and 7 years of life starting from the stage of embryo formation is a fundamental stage in this Islamic  education and training that unfortunately it was neglected in “Fundamental Reform Document of Education in the Islamik Republic of Iran”. Acceptable resources of organizations have characteristic compound of valuable humanity and professional identity .  Islamic official system of education and training, takes the reasponsibility of formation these two identities, in quadruple phases based on growth levels.  First and second phase, takes the reasponsibility of  identity valuable humanity formation  which is based on the centrality of the Holy Quran,s music and content.  Third phase, takes the reasponsibility of professional identity formation , based on the centrality of family and job for labor market and life.  Fourth phase refers to elite training and spreading  of knowledge and science bounderies and producing it.