نشریه علم و تمدن در اسلام
پیاپی 6 (زمستان 1399)

According to the menus of the leaders of the Islamic Republic of Iran, the ultimate goal of the Islamic Revolution is the realization of a new Islamic civilization. That is, what are the most important political requirements for the realization of the new Islamic civilization? To answer the question, the scientific-documentary method and the use of verses of the Holy Quran and historical evidence have been used. In addition, several library sources have been studied. They are considered a new Islamic civilization.

Much of the experience of history is the recording of victories and failures. The record of every great victory and its speed is reminiscent of the main factor of unity. If instances of failure have been reported in history, one of the primary conceivable causes is division among nations. This historical experience considers unity as a necessity to reach high horizons and strongly emphasizes the use of this factor. The religious attitude is full of citation of unity and leads its followers to it. The Islamic Revolution, in an effort to create a new Islamic civilization, is bound to make the most of this pivotal factor. It is clear that civilization is not achieved by one or more people; Rather, it requires a united human community. This public work is not the result of the coercive sum of the work of individuals, but requires social and systemic work. In this way, accurate knowledge of the different levels of unity leading to Islamic civilization is essential. Now, on the use of practical issues raised in the group of word unity, the question is answered with the help of the documentary method What is the appropriate model for calculating the unity needed to reach the new Islamic civilization?

Neither Eastern nor Western, the Islamic Republic claims that neither the Eastern model (Marxism) nor the Western model (liberalism) can meet the sincere needs of human beings and is the only school that can meet the sincere needs of human beings. Yes, it is Islam. In this regard, one of the most important necessities of the Holy Islamic Revolution and the system arising from it, according to the above strategic slogan and ideals such as the reproduction of the Islamic lifestyle and the Iranian Islamic model of progress and reproduction of Islamic civilization, efforts to mass production. Islamic software and Islamization of existing software, therefore, one of the fundamental issues is what is the science of religion and theorizing in this regard. The purpose of this study is to critique the theories about the criterion of religiousness of science (from the perspective of Shahid Motahhari and Javadi Amoli) and to present the best theory. The research method in this research was argumentative analytical method. Martyr Motahhari considers science and religion as complementary to each other and expresses the criterion of the religiosity of science as useful, but Ayatollah Javadi-Amoli emphasizes the relationship between science and religion and places science in the framework of religious knowledge. And the criterion of the religiosity of sciences is considered to be in accordance with reality, but this is while the comprehensive criterion of the religiosity of sciences is revelation itself or the regular interpretation of revelation.

Bilateral Islamic communication and cultural confrontation with Iranian culture during at least the first three centuries, provided the grounds for change in the themes and cultural heritage of Iranians, but in the meantime, the role of Shiite Imams as the most important leaders The main intellectual-cultural currents of those three centuries, in confrontation and communication with the current of change of religion and culture of Iranians, are not completely clear! Clarification in this field depends on paying attention to the background and capacity of Iranian culture and paying attention to the diversity of behavior and attitudes of the infallible Shiite Imams (AS) in it. This research is a holistic and descriptive method using It seeks to create a new perspective on Iranian-Islamic-Shiite intercultural studies, contrary to the traditional view that they have divided and studied the life of the Imams (as) from a political perspective and based on the power of the rulers. A change in the insight and method of studies related to the status and role of the infallible Shiite Imams (AS) during the historical period from 11 to 260 AH will help. The result is that, contrary to the approach of Muslim political leaders, which was accompanied by humiliation, insult, elaboration, discrimination, and adaptation of the heritage of Iranian culture and civilization, Imams (AS) caused a direct and indirect impact on Iranian society through intellectual-cultural enlightenment. Intellectual-behavioral construction and cultural fusion with Iranian culture emerged.

Islamic civilization is a perfect example of a religious civilization and it has characteristics that distinguish it from other civilizations. Most of these characteristics are prominent in the teachings of the Holy Qur'an; Because the Holy Quran is the most important source that can answer all human questions. The goal that is pursued in this research; Recognition is one of the characteristics that distinguish Islamic civilization from other civilizations, which can be considered as follows: respect for human status, rationality, respect for the rights of the oppressed and downtrodden, guardianship, attitude Monotheism, justice, science and knowledge, freedom, attention to health and the development of ethics based on Islamic standards. The method used in this research to collect information; The method is descriptive - library.

The existence of an ideal city or utopia is necessary and obvious for any society, so that people try to achieve happiness by moving in the path of the ideals of that utopia. In most Western and Eastern societies of the past and present, thinkers, philosophers and great scholars of science, religion and literature have presented the ideal society with specific principles, criteria and characteristics. In the Islamic society, the Alawite utopia, which is very similar to the prophetic and Qur'anic utopia, can be explained with the focus on Ghadir. The purpose of this study is to recognize and explain the Alavi utopia as a model for the happy life of human beings. This research has been done with the method of analytical and interdisciplinary research and with a qualitative research approach and using library studies, documents and interdisciplinary research. Alavi utopia is rooted in the comprehensive and original ideas and methods of Imam Ali (as) in government, justice, worship, individual and collective life. The strategies of Alavi utopia are: seeking justice and fighting against falsehood, justice, compassion and democracy, helping the poor and oppressed, unity and integrity of the body and soul of the city, observing justice, respecting nature and the environment as God's creatures, helping To the poor and deprived, the unity of the city, observance of balance in the city, safety and security, Alawite character and method in lifestyle, Imam Ali (AS) as the city of knowledge, observance of haram and halal and duties and prohibitions and avoidance of discrimination.

Civil jurisprudence, far from narrow-minded, has a macro view of individual, social, governmental and civilizational domains at the national and international levels, and recognizes defining elements such as time and place and clearly understands their impact on identifying issues. Because the jurisprudence of civilization is a higher stage than the jurisprudence of the government and social jurisprudence, which, in theological terms, considers religion as the maximum and covers all levels of human needs; And in the basics of text interpretation, he puts all the propositions of religion in the realm of inference, and in the method of inference, he proposes a systemic ijtihad that is based on the aggregation of arguments with the basic logic of systems. It deals with detailed jurisprudential plans for the future in which Islamic civilization is supposed to reach its development stage and a new civilization is created. Therefore, the present article tries to ask the question, what is the role of jurisprudence in building civilization? And does jurisprudence, in addition to answering individual questions, meet the scientific needs of society for progress and development or not? Answer.