نشریه علم و تمدن در اسلام
پیاپی 1 (زمستان 1397)

The Timurid empire in Afghanistan from eighth to the first half of the tenth century A. H. is one of the brilliant periods of Islamic civilization in which a lot of research is done by the researchers of the Islamic history and civilization, both Muslim and non-Muslims, of course without considering the position of Shiite scholars and artists (Problem), thus we face the following question: What was the role of Shiites of Afghanistan in the growth and development of Islamic civilization in Timurid period? The goal of the present research is to show the forgotten role of Shiites of Afghanistan in the development and growth of the elements of Islamic civilization which is done using descriptive-analytical method. The findings of the present research based on the analysis of historical, literary sources and religious teachings found in the works of arts of Timurid period show that Shiite scholars and artists of Afghanistan played a significant role in the creation and development of Timurid renaissance.

Viewpoints of Imam Khomeini (RA) as determining criteria in recognizing the scope of cultural requirements and necessities of the realization of modern Islamic civilization are, on one hand, not correctly understood, and on the other hand, their weight among other criteria is not assessed. Therefore, the present article seeks to determine the cultural necessities of establishing the modern Islamic-Iranian civilization from the viewpoint of Imam Khomeini (RA). He never analyzed civilization independently, rather by applying content analysis method, his viewpoint can be analyzed in this regard. In transformation theories, priority is often given to political and cultural development; however, in the viewpoint of Imam Khomeini (RA), civilization or development are only established on the basis of religious cultural categories. The findings of the article show that emphasis on the Quran as the central point and based on it, consistency of religion and politics, the necessity of good governance, critical application of western civilization and positive or conditioned freedom are some of the cultural necessities of establishing modern Islamic-Iranian civilization in the thought of Imam Khomeini (RA).

Development in the modern west is not possible without applying political drivers; however the necessity of applying them in religious democracy and Mahdavi system is in a halo of ambiguity, in addition, applying development or progress in the apocalypse government is under doubt! An issue which has not been considered from this perspective! The present article by choosing progress instead of development, therefore, we face the following question: What are the drivers of political progress from the viewpoint of Islam, the Quran, and in the government of Imam Mahdi (A.S.)? It seems that these drivers in liberal democracy, religious democracy and Mahdavi systems are basically different in both quantitative and qualitative dimensions. The goals is to show the necessity of reaching Mahdavi system in the light of analyzing political drivers of progress. The present article seeks to reach this goal in the light of using descriptive-analytical-comparative method; however, the necessity of establishing a post-liberal democracy system sets the ground for reaching the Mahdavi system as the result of the present article.

The present research investigates the criteria of Islamic commerce ethics and its effect on business activities of Tehran's bazaar. First, the possible criteria of Islamic commerce ethics were taken from reliable religious library sources and then a questionnaire was conducted among experts of Islamic sciences. The results of this questionnaire were twelve criteria as the criteria of Islamic commerce ethics in the business of Islamic civilization. Based on these criteria, a questionnaire was designed which was distributed in Tehran's bazaar. The result of the analysis of the statistical data reveals that the hypotheses of this article maintaining that the twelve criteria of Islamic commerce ethics affect business activities are verified.

Civilization is the result of cultural knowledge and development and a society which accepts social order and looks for development and acquiring human virtues in its collective life by utilizing knowledge will be a civilized society. A picture which Imam Khomeini (RA) presents for such a civilization in Islam is one which was formed by the birth of the first Islamic government in the Medina of the holy Prophet (PBUH) and by a scientific and unique movement reached the highest level of development with the Quran and the conduct of the holy Prophet (PBUH) as its central components. In fact, Islam created a huge and comprehensive civilization and put different nations together and utilized this asset in contributing to Islamic science and civilization. On one hand, mathematics is a system of signs like language in which there is some kind of similarity between the sign and its meaning; however, unlike language which is the means of communication among humans, mathematics is the means of communication between human beings and nature. Our interpretation of nature has always influenced mathematics, so the surrounding world must be known in order to know mathematics and since the surrounding world and nature are different for different ethnic groups, as a result, their mathematics is also different. Therefore, if we wish to change the mathematics of a civilization, the surrounding world of that civilization must be changed as well. Therefore, the present research aims at presenting a mathematical model of the three main parts (formation, development and decline) of civilizations by focusing on Islamic civilization and formulizing the factors which affect the occurrence of each part.

Islamic systematization means establishing religious fundamentals, principles and goals in the new government which form quickly and after revolutions; however, its survival is associated with the establishment and continuity of the thee religious institutions in executive, judicial and legislative sections and creating and maintaining their related institutions, but one of the issue is that we do not know that institution building does not only refer to establishing institutes and institutions, rather the degree of socialization determines the extent of Islamic institutionalization and its relationship with the modern Islamic civilization. Therefore, the question of the present article is the one which provides answer to the kind of relationship between system-institution-modern civilization at Islamic level. Our hypothesis is: only with the increase of the degree of institutionalization of new Islamic institutions we can help the new Islamic system reach the modern Islamic civilization. As a result, the present article's aim is not presenting the relationship between the three above-mentioned elements, rather it is to help deepen the belief in the necessity of the continuity of its relationship in the minds and acts of people. Among the findings of the article, we can mention that the Islamic system cannot be established unless the related institutions are strengthened and that the socialized religious institutions set the ground for the formation of the modern Islamic civilization at the level of the Islamic Revolution.