نشریه مطالعات بنیادین تمدن نوین اسلامی
سال ششم شماره 1 (پیاپی 11، بهار و تابستان 1402)

Among the systematic components of Islamic University leading to Islamic civilization, we emphasize on education. Because, on the one hand, the other important aspects of the Islamic university system and civilization are influenced by education. (Of course, the choice of education in an Islamic university does not negate the importance of cultural/educational, research, technological, and managerial aspects.) On the other hand, the need for precision and specificity in the issue encourages us to choose more specifically and limit the issue. The upcoming research is based on an interpretative qualitative method. In the sense that the meaning and internal relationships of the data inferred from the data should be discovered and interpreted. Also, the tool of inferential analysis will be used to analyze the negative cases of Tamdansaz University in the mentioned issue. The collection method is library and in-depth interview (in addition )will be. The main perceptual obstacles to the formation of a civilizing university in the field of the ethical system of education1- Weakness in the mentality of skill building and skill building in the field of education2- Extreme weakness in the production of university culture3 -Mental communication disorder between teacher and student4- Weakness in academic socialization based on professional ethics5 -Deficit in the moral responsibility of the trustees of university education6- Lack of attention to the elements affecting moral abilities in the field of education:6-1 -Mere quantification in response to society's needs;6-2- Commodification of science and education and priority of income over quality;6-3- University politicization;6-4- Caricature of educational creations;6-5- scientific tourism instead of scientific diplomacy;6-6- Lack of attention to the development programs of the education sector;6-7- Promoting the culture of scientific comfort food;6-8- Lack of attention to scientific skills;6-9- A little look at the entrance to world knowledge;6-10- Imbalance between theoretical-human knowledge and engineering-experimental knowledge;6-11- extreme individualism;6-12- speech therapy training;6-13- mental gap between education and society issues;6-14- Removing the explanatory approach;6-15 -delivery orientation and neglecting the systemic attitude in the educational system. Ethical university leading to Islamic civilization, at the level of academic members, in the system of education, research and administration of the university, it is necessary to pay attention to professional ethics towards students, ethics and virtual space, and finally the ethics and social responsibility of the university towards the outside of the university. A new understanding of the environmental strategy of the university and society in the form of components such as paying attention to the new spaces of technology, using the traditional capacity of the university while looking at the present and the future today, logical insistence on rethinking identity based on reality-oriented responsibility-oriented future-oriented and also the reconstruction of the life of the mind The agency and intersubjectivity of the moral field of education is very important in Tadamansaz University in order to solve the problem of the hegemony of pretense over reality. Restoring public trust in the field of university education and paying attention to the important elements of justice, accountability and responsibility of education in the university are other essential indicators.

Given that Islamic teachings can always be considered as the best options for objectifying a progressive civilization that involves human happiness and in this regard the knowledge of jurisprudence has a special place; therefore the purpose of this article is to understand the nature of civilization-building jurisprudence as well as to explain its place and to try to explain its components from the perspective of the Supreme Leader of the Islamic Revolution who practically administer and take measures of the Islamic Society. Therefore, the present article, by delaying the statements of the supreme leader and studying his works, seeks to extract the axes of civilized jurisprudence in his head.

The present research is of a fundamental type and the method used in it is descriptive-analytical. The data collection was done in a library way, and the authors, after explaining the main concept of the discussion, explained and identified the existing documents related to the topic of the article and then analyzed the evidence.

The axes of civilized jurisprudence in the statements of the supreme leader can be examined in five axes: 1- to address the rights of non-Muslim citizens, including the equality of the diyah of the people of the book with the diyah of Muslims. 2-to address the rights of religious minorities, including the sanctity of insulting the sanctities of the Sunnis. 3-attention to the element of time and place in the process of ijtihad. 4-the need to create additional jurisprudence, which is considered among the necessities of civilized jurisprudence. 5-harnessing the capacities of governmental jurisprudence in the direction of civilized jurisprudence.

Civilized jurisprudence is a holistic approach to jurisprudence and Sharia and is appropriate to the requirements of modern life and the developments of human life. In this context, the supreme leader believes that the new Islamic Civilization means Strategic Development and progress in all aspects of Muslim life. In his view, the goal and philosophy of civilized jurisprudence is to create psychological peace for the Islamic Society, which will also be accompanied by the development of scientific and material manifestations; so if religion is concerned with globalization and intends to give a plan for humanity towards a higher life, it must take the civilization process based on the assumption of the community of religion.

This research seeks to answer the question: What are the governing templates of Rajaei's socio-political behavior pattern as an agent of the Islamic State? In this article, an attempt has been made, based on the documents, memories, and works left by him, to examine the level of his commitment to this model and to clarify to what extent he acted based on these three Islamic elements (Islamic belief, morals, and behavior).

The research method in this article is a qualitative document analysis, and the research strategy is based on content analysis of manuscripts, lectures, interviews, and related articles.

The findings of this research show that the explanation of Rajaei's behavior as an agent of the Islamic State is based on three principles of Islamic belief: insight (belief in God, human dignity, belief in justice, social traditions, Islamic ethics), tendency (honesty, keeping the promise, trustworthiness, meritocracy), and behavior (justice, deprivation removal, simple living, Islamic rules of halal (Allowed) and Haram (Forbidden)).  

Success during the tense and crisis period of Martyr Rajaee's responsibility stemmed from his strong personality based on Islamic teachings, which were manifested in the three aspects of belief, morality, and Islamic behavior.The collection of what has been said about Shahid Rajaei and his personality gives us an understanding of a standard agent in the Islamic government whowas chosen at the height of his popularity. This popularity has endured for decades after his martyrdom, so many currents are trying to gain legitimacy by attributing it to him and mentioning him as a successful model of governance in the Islamic government

Civilizations are formed based on intellectual foundations and common understandings. The common meaning of fundamental areas such as God, man, nature and history. One of the most important foundations of the meaning of history is the narration of the history of human civilization. In their sacred and historical books, Abrahamic religions narrated history based on the descent of Adam and Eve and the sending of prophets. During the Middle Ages, the Western world was also under the same tradition of historiography, But gradually another narrative of history emerged that had a secular approach. In this narrative, the beginning of civilization (inspired by Darwinism) starts from the animal-savage state, and history is narrated based on the evolution of tools in a linear sequence. These two approaches were in conflict in the West for some time.The main question of the current research is that after these developments, "What is the main current of historiography in the contemporary West?"

This article is a report of a detailed research, in this research, some important indicators were presented by experts to understand the main stream of historiography books. The content of the topics introduced by the index was thematically analyzed and finally the obtained analysis was reported.

The main stream of contemporary western historiography is secular historiography and integrated with Darwinism, and there is no place for a religiousnarrative of history based on the history of the prophets. The analysis of historiography books led to the finding that in the contemporary Western historiography, the secular approach has complete dominance and religious approaches, especially at the beginning of creation, are strongly rejected, so that today we can talk about the death of religious historiography in the Western world. This finding is important for the community of civilization studies because it has documented the atmosphere that dominates Western thought and the confrontation between the two religious and secular worlds in the arena of history.

Moving towards a new Islamic civilization requires fundamental knowledge bases, no civilization throughout history has lacked theoretical foundations in fields such as existence and theology, anthropology, natural science, epistemology, etc. One of the most important intellectual foundations that has played an important role in the realization of civilizations is "historiography", understanding and narrating the history of mankind and believing or not believing in the theory of progress plays an important role in building the meanings and epistemic foundations of any civilization. On the other hand, the realization of the new Islamic civilization depends on the common understanding of fundamental concepts among Muslims, an understanding that must be clearly distinguished from other understandings, especially from the Western understanding. It is suggested that scientific centers, by defining similar researches in the field of historiography method and philosophy of history, provide a clearer and more documented picture of the historiography situation in the contemporary world to historians and those interested in the field of historiography and civilization studies.

Formation of the nation-state concept and establishment of new governments in recent centuries caused some of scientific-cultural capacities of Iran have been placed in neighboring countries. The existing conditions require Iran's role in using the position and benefiting from the tangible and intangible works of civilizing figures should be redefined. For this purpose, it is necessary to determine the pattern of visionary management to transfer the authority of civilizing figures. The goal of reaching this pattern is to use the civilizing capacities of these thinkers.

The historical dimensions of Shams Tabrizi's biography and the end of his work as a thinker whose thoughts directly and indirectly through the works of Rumi had an undeniable role in the formation of Iranian-Islamic civilization from the 13th century until now were investigated. The Mintzberg model was used to design the visionary management pattern to convey the scientific-cultural authority of Shams Tabrizi. Effective drivers and inhibitors in realizing the ideal vision of the transfer of authority of Shams Tabrizi in the last 25 years were determined using panel of experts and media scanning. Based on the analysis of the real pattern, the optimal proactive pattern for future planning was designed.

The study of first-hand documents obtained from domestic and foreign sources, especially Ottoman sources, makes the location of Shams Tabrizi'stomb in Khoy acceptable. Examining the transfer pattern of Shams Tabrizi's authority shows that its approach is from the bottom up. The role of governance in the bottom-up pattern is a passive role that is formed by the pressure of public opinion and not necessarily the need to achieve a civilizational capacity. Such a situation leads to a delay in the speed and depth of realizing the desired future and the lack of planning in the use of these capacities in cultural diplomacy, economic exploitation and promotion of national security. Since in this pattern the government has left the main activism to the local communities without participating in the creation of a common vision, the benefits of transferring and consolidating authority at the local and regional levels have remained limited. Since the debates related to scientific-cultural authority are related to macro levels of policy making, therefore the approach of the proposed pattern is from top to bottom. The role of governance in the top-down pattern is to play the role of proactive management which makes future visioning and the realization of the ideal image happen in the shortest possible time. In this pattern a common vision between the people and the government is created and the necessary credits are allocated.

The investigation of the drivers and the inhibitors of the transfer of authority of Shams Tabrizi shows that wherever progress has been made, it is the result of the demand and participation of the people and civil society and most of the inhibitors are due to the lack of active participation of the country's senior management. Therefore, in the pattern of transferring the authority of civilization-building figures, although the collective intentionality of the people, civil society and specialized institutions are considered a necessary and vital element, but without the support and guidance of the country's macro-management, the necessary result will not be achieved in the desired period of time. In order to solve this shortcoming, the scientific and cultural capacities of civilizing figures should be explained to senior managers and their civilizing functions should be emphasized. It seems that the active participation of governance, strategic studies in the fields of policy, credit allocation, media support and leadership in the international space, along with the participation of civil society and elites, are the requirements to reach the desired future. For this reason, the governance considerations and the strategic intention of the government in transferring the authority of civilizing figures have been prioritized in the proposed pattern.

Public policies are decisions, taken by the policy-making system, as the stages of policy-making to solve public issues. Relying on public policies, states pursue the goals of national ideals, so they create national governance. For the public sector, public policy defines what activities and actions should be accomplished, or not. Policy-making stages, including problem identification, problem statement for public organizations, policy formulation, policy legalization and legitimation, public policy dissemination and implementation, implemented policy evaluation, and finally, acquiring information from the reflection of implemented operations are related. At the same time, in the policy-making process, each society will face some specific problems; a part of these problems is related to the field of formulation. To formulate public policies, it is vital to consider the previous policies, formulated on the culture and civilization of the country; thus, the requirement for identifying the dimensions of public policies in the field of formulation is significant to realize modern Islamic civilization.

in the present research, we intend to employ the approach of Islamic civilization to outline the dimensions and network of the themes of public policies in the field of formulation and to derive a pattern. Thus, the purpose of this research is to derive the dimensions of public policies in the field of formulation with an approach to Islamic civilization.  

considering the research topic, the present research is a qualitative one; the research method is qualitative content analysis with a thematic approach.Content analysis is referred to as a stage of the information process, by which the content of communications is transformed through a set of classified and systematic rules and converted to summarized and comparable data. In the research, data were gathered by an open semi-structured researcher-made interview with experts in the field of policy-making, history, and civilization. In this research, 24 experts, skilled in public policy-making, history, and civilization, were selected by purposive and judgmental sampling, as well as snowball sampling; their views were used as a pattern for public policies in public organizations, in the field of formulation with an approach to Islamic civilization. Initially, most interviews involved experts, with a background in these fields, who had acquired the required knowledge through studying the related texts.

the research findings imply that inclusive and organizing themes, as the dimensions and components of public policies in the field of formulation with an approach to Islamic civilization, include development and construction (pragmatism, specialization, revolutionism, jihadi management, talent identification and elitism, planning and targeting); balance (strategy, discipline and cohesion, idealism, idealization, prospect); cognition (holism, populism, modern technologies, identity, discriminology); evolution (education, freethinking and religious discourse, creativity and innovation, retrospection, productivity, Islamic development, and localization); mission (culturalization, civilization, civilizationalism, collaboration, bond of Iranian thinking with Islamic culture,  awareness raising); comprehensive rationality (transparency, accountability, rationality, organizational characteristic, commitment, value-centricity); doctrine (templatability, modelling, people-centricity, ideology, resistance and persistence, up-to-date); fighting against domination system (self-actualization and self-reliance, unity, transformational management); Islamism (Isalm-centricity, compliance with ethical principles, ethics-centricity), and policy (justice, rule of law, security, national governance, foresight, future studies).

the theoretical framework of the research was based on the five steps of modern Islamic civilization and the pattern, provided by the Supreme Leader. Considering the fulfilled first and second steps; that is, the creation of the Islamic Revolution, and the formation of the Islamic system, it is essential that the process of Islamic state formation, in all dimensions and fields, be developed and evolved. In this context, one of the most significant and impressive instances, providing transformational conditions, is to formulate public policies. Hence, given the prospect of modern Islamic civilization, it is essential to outline the dimensions of public policies in the field of formulation and policy-making with an approach to Islamic civilization. The overall conclusions imply that, in the field of legislation and formulation, the derived inclusive dimensions and themes, as a roadmap and policy, can be helpful for public organizations and institutions in the field of implementation and evaluation.

what has received less attention is the discovery and application of effective traditions in the establishment and durability of civilization. These traditions can be used in long-term, medium-term and short-term planning and even in the analysis of historical and civilizational event.

Using the interpretation method, in the interpretation of the verses and descriptive analysis, in the historical perceptions and with a civilizational approach.The civilizational approach, or the civilizational view, extends to the research data set, therefore, the verses and traditions are also looked at with this view.

he findings of this research indicate that the six traditions of relief, sending messengers, the victory of right over wrong, stability and perseverance , piety , and retraction have an essential role in the durability and development of civilizations. Of course, the meaning of piety in this research is social piety.   Therefore, its effects such as learning knowledge from God, providing sustenance from an unknown or uncalculated way, giving the ability to distinguish falsehood from truth, making things easier, and showing the way out of problems are considered at the level of civilization.

God has governed the world, history and society with laws, civilization is also a level of society that happens on the bed of history, therefore the laws that govern history and society govern it. Achieving the rules governing civilization, especially the traditions governing the establishment and durability of civilization, is a very practical issue. The Qur'an has enumerated someof the traditions governing the establishment and durability of civilization. In this article, the six traditions of relief, sending messengers, the victory of right over wrong, stability and perseverance , piety , and retraction were considered and analyzed with a civilizational approach. The function of humans causes the use and flow of traditions in the context of history. Therefore, man is able to create the subject of traditions with his actions, and by creating the subject, the ground for creating the tradition and its predicate is provided. The realization of these traditions is able to create and maintain the civilization culture, civilization systems, help to make civilization matters easier, rule meritocracy, Facilitate the revealed knowledge necessary for human movement and the application of human reason and experience, improve the economy in uncalculated ways, and make the front of the right victorious.Any tradition that shows the factors of degeneration and stagnation of societies and civilizations, doing the opposite can be considered as a factor of establishment and durability and even the progress of civilization and in some way indicates establishment and durability. It is suggested that each of these traditions be studied on a case-by-case basis and how they are realized in civilization components with historical adaptations as human experiences.What is important is to achieve the logic of generalizing individual data to social affairs, which makes such a thing difficult due to the habit of minds to individual perceptions of revealed knowledge.

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.

In order to present its hypothesis, this research aims to prove its claim with library studies and the descriptive and analytical method of data and related texts and the collection of data aimed at the engineering of religious culture. In the same way, with a systemic and holistic approach to culture, as an integral dimension of society, the internal and external aspects of culture in relation to subjects, on a micro and macro scale, by multiplying the matrix and drawing different tables, new subjects in the field of culture engineering and It depicts a civilized lifestyle and shows the theological dignity of religious culture.

The analysis of the logical and rational ratio of the civilizational lifestyle from the perspective of the theology of culture is one of the innovations of this research. The expression of the macro indicators in the theology of culture, from the basis of religion and the possibility of classifying and modeling the subjects of religious culture and as a result the possibility of designing a style The life and power of engineering and culture management of religious society is one of the findings of this article.  

Civilized lifestyle, in the form of religious relations between the individual and the society, which is the objective embodiment of religious culture, is considered as an objective indicator for measuring religious culture and studying the state of vulnerability and evolution of religious culture and civilization. A civilized lifestyle under religious culture requires engineering fromthe base of religion. Such engineering requires the classification and systematization of religious culture issues on an individual and civilizational scale. This is not possible without a rational encounter with the text of religion and the religious wisdom of religious culture. Theology of culture, as a methodical religious understanding that is concerned with religious authority, tries to coordinate the fixed dimension of religious culture, which monitors the desirable state of society, with the variable dimension of culture, which monitors the changing state of society, so theology plays such a role. according to indicators and goals such as: A: Inferring the principles, rituals, and mechanisms governing the evolution of religious culture B: Inferring the goals of its orientation C: Inferring its macro-theoretical foundations D: Inferring its engineering strategy and macro-plan M: Inferring the indicators of religious culture , it makes it possible to measure the engineering of religious culture. Therefore, without the theology of culture, you cannot have an accurate picture of the engineering of the lifestyle of a civilization based on religion. In fact, without theology, the lifestyle will lack a specific content. But the content of lifestyle, which is religious culture in different dimensions, scales and axes, cannot be obtained without knowledge of the theology of culture. At the same time, culture and lifestyle engineering, as a social science, tries to transform the content and material of the rich religious culture into an efficient civilizational culture in the context of changing social conditions. In this way, the proportions of the form and substance of the culture are harmonized, without the religious culture in the modern lifestyle. transformed or its rich capacity remains stagnant and does not have the power to flow. Therefore, designing a lifestyle is actually creating a structure for the correct flow of religious culture in social civilization. Therefore, any civilizational life model cannot be the platform for the emergence and flow of religious culture, but on the contrary, the structures and civilizational models borrowed from the West, hinder the flourishing of the power, capacity and growth of religious culture. Religion decreases from aggressive culture and in terms of cultural authority; A favorable situation in the society can be predicted, but the resilience of the society in the face of civilizational alienations will decrease and the motivations of the society to face the modern lifestyle will be doubted.

The purpose of writing this article is to achieve and understand the capacities of jurisprudence for the realization of modern Islamic civilization, as well as to identify the weaknesses of jurisprudence and try to reduce them.

The method used in this article is the analytical descriptive method in such a way that the opinions of elders in this field are analyzed and tried to use documentary sources to reach the topics.

This research has followed some findings. Among the capacities that exist in jurisprudence that can help the realization of modern Islamic civilization are: the capacity of reason, the existence of general rule-making texts and texts that indicate the objectives in jurisprudence, the systematicity of Sharia and the existence of practical principles. Also, among these, there arechallenges facing jurisprudence, some of which include: epistemological challenges (evidences and sources), methodological and thematic challenges, and finally the formalization of jurisprudence.

After the studies conducted in the field of capacities and challenges of contemporary jurisprudence for the realization of modern Islamic civilization, the results were obtained that for jurisprudence, capacities such as the existence of reason as one of the sources of Arbaa in jurisprudence can pave the way for the realization of modern Islamic civilization. that there is no evidence of any kind in the book and the tradition, and the intellect is loose here, provided that there is no contradiction in the book and the tradition, the other capacity is the existence of general texts in jurisprudence that are rule-makers in such a way that if there is a specific reason in a particular context If it does not exist, general texts are used. The other capacity of jurisprudence is that there are texts in jurisprudence that show the purposes of the Shari'ah. If there is no specific reason somewhere, but adding a verb is consistent with the purposes of the Shari'ah, in this case It can be ruled that it is in accordance with the Sharia, another capacity is the systematicity of the Sharia, that the Sharia has compiled the jurisprudence of this religion based on a certain order, and whatever is in line with this matter, it can be acted upon, even if it does not have a specific reason. Finally, there are practical principles in jurisprudence that can increase the work of jurisprudence to realize the new Islamic law.Also, there are challenges for jurisprudence that the existence of these obstacles can be a challenge for the realization of modern Islamic civilization, such as epistemological challenges (sources and evidence) which is the question of precedence and delay of evidence in such a way that one of the evidences precedes the other. This can be problematic, another methodological challenge is which direction of rulings should be taken into account in jurisprudence, individualism or society-centered, where some rulings have no problems in terms of individual rulings, but have problems in social terms, which certainly The discussion of civilization building should be focused on society, the other is the subject challenges that are faced in the field of new issues of jurisprudence, which, of course, will repel this challenge according to the capacities that were raised, and finally, it is the secularization of jurisprudence.

The Supreme Leader of the Revolution is not only a distinguished thinker with strong opinions but has been guiding the Islamic society of Iran for over thirty years. His astute political understanding in contemporary world, as evidenced by analysis of his behavior, speeches, and decision-making at the national, regional, and international levels, is crucial in shaping the modern Islamic civilization. This research aims delve into his intellectual system and outline a pathway aligned with the transcendental goals of the Islamic Revolution. For this, we will explore his statements and address the context in which the new Islamic civilization can be realized, as well as the role that nation-building ummah plays in this transformative process.

The Supreme Leader's thought has been investigated using the qualitative content analysis method.

The formation of modern Islamic civilization is a complex and continuous process with various stages. It starts with the Islamic revolution and the implementation of the Islamic system the means the implementation of the engineering plan and the general form of Islam. Once the Islamic system is established, focus shifts towards creating an Islamic state where the methods and character of the leaders align with Islamic values. The next stage involves the formation of an Islamic society and an Islamic country, where the entire nationembraces Islamic values. Moving forward, the goal is to establish an Islamic Ummah and Islamic world, where the principles of Islam are adopted globally.According to the Supreme Leader, an Islamic world can be established through the creation of Islamic countries. The influence and example set by an Islamic country can inspire other nations to follow a similar path. The successful implementation of Islamic principles in one country can serve as a model for the rest of world.Studies have focused on analyzing the role of key social components, such as nation-building ummah, government's agents, knowledge resources, technology, and future studies, in shaping modern Islamic civilization.The guardianship system plays a vital role as it leadership, citizens, and societal elites, with the governor or leader at its core. The supreme believes that in order to create and manage such a society, the leader needs a committed community. This community must be so united and connected that no external factor can separate them. This unity, called Wilayat –guardianship- in Islamic culture, is crucial in a guardianship society.According to the leader, a guardianship society has three interrelated dimensions: "internal continuity," which ensures unity within the society; "cease of external dependence," meaning independence from external influences; and "intel and practical connection with the guardian," which refers to a strong relationship between the people and their leader. This third dimension is considered the essence of Islamic society.In the system outlined above, the intellectual and practical relationship with the guardian is of utmost importance as it guarantees the other dimensions and serves as the crucial aspect of the Islamic society.

The Supreme Leader outlines the stages of establishing an Islamic system in order to create a modern Islamic civilization. He emphasizes the importance of the nation-building ummah as a crucial step in the formation of Islamic state and system. By understanding the role and responsibilities of each societal layer, individuals within Islamic Ummah can align themselves with the revolution and follow the correct path towards achieving their goals. Understanding the roles and responsibilities of each societal layer within the Islamic Ummah is crucial in guiding individuals on the right path. This awareness not only provides a clear roadmap for individuals but also their revolutionary spirit and ensures logical decision-making.

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.