نشریه علم و تمدن در اسلام
پیاپی 18 (زمستان 1402)

Among civilization researchers, the emergence of states in all historical periods has been regarded as one of the significant manifestations of civilizations. Naturally, the actions of their founders in the method of establishment and subsequently governance can reflect the quantity and quality of the civilizational life of society during that historical period and within the domain of that state. This research poses the question of what criteria can assess the claim that the Tahirid state during the era of Tahir and his son Abdullah (205-230 AH) in Khorasan, due to its unique establishment, distinctive governance style, and numerous efforts to maintain these characteristics and advantages, has increased the quantity and quality of Khorasanian society. Through a descriptive-analytical method, this study concluded that the formulation of a governance charter by Tahir, the founder of this dynasty, and the adherence of his son Abdullah to its implementation, provided evidence of a distinct establishment compared to other states in the Islamic world. This charter explicitly detailed justice-oriented principles in its content, leading to widespread justice during Abdullah's reign in all known dimensions of governance. This created a suitable scale and measure. Given the real connection between justice-oriented principles and civilizational vision, as well as justice spreading and civilizational action, one can assert the superior civilizational quantity and quality of Khorasanian society during this period. This claim is evidenced by the establishment of public security, an efficient government through meritocracy, and the flourishing of development by constructing and improving the infrastructure for economic growth.

The creation of honorable treatises in the field of Islamic and Iranian civilization after the Mongol domination, aside from the efforts of thoughtful writers, needed those who provided the proper context for the creation of those works with support and encouragement. This article aims to shed light on the cultural conditions of Iran after the Mongol era and with special attention to the "works dedicated to the officials" of the mentioned period, it will answer this question: "The dedications written in the texts in the period after what information does the Mongol conquest provide about the support of scholarship? And the hypothesis that has been advanced: "It seems that by studying the dedication of the books, one can see a wide range of officials of this era, from the army of the Ilkhans to lower officials in the provinces, than the scholars of this era, who were working to encourage the scholars in the way of the development and promotion of science and culture. And this can reflect a part of the revival of Iranian Islamic civilization in the post-Mongol period". This research shows that the "thematic diversity" of the written treatises, the "abundance of writers and scholars" and the "various social and administrative ranks of supporters" as prominent features of the mentioned period, have been effective as an important factor in creating sublime cultural conditions in the field of science and culture.

The meanings of terms used in various sciences are different from the lexical meanings of words and cannot be understood by referring to dictionaries. In response to this need, the scientific community of scholars in various fields have written books. In the knowledge of theology, this need has forced theologians to compile dictionaries of terms. Books that were compiled in some cases influenced by the theological foundations and religions of the authors and their intellectuals. The present article has a history of the writings of verbal terms and has tried to facilitate the way of knowing and using verbal terms by introducing the most important available sources. To find the meanings of theological terms, you can refer to comprehensive thesauruses such as Mufatih al-Aum or Al-Tarifat, which have introduced the terms of all sciences, or use philosophical thesauruses such as Al-Hudaud Ghazali or Al-Mubin Amadi, but the best way is to refer to specialized thesauruses of theology. Among the Shiites, this path began with Sheikh Mofid, but the book of Sheikh Tusi is more fruitful. The peak of these writings is in the 6th century by Ibn Saeed Beridi and Moghri Nishaburi. Among Ash'areh, Ibn Furak created the first work, which was followed by Abu Ishaq Shirazi and Ibn al-Azqi Saqli. In today's era, comprehensive books such as Sharh al-mostalahat al-Kalamiyyah have been compiled, which are comprehensive information from previous sources.

From the second century AH onwards, the Islamic world witnessed the presence of non-Muslim physicians from various regions, including India, in Baghdad, the center of the Islamic Caliphate. These physicians came to the Abbasid capital at the invitation of the Abbasid caliphs or influential figures of the government. The question arises as to how the caliphs and governmental agents during the early Abbasid era (132-232 AH) interacted with Indian physicians and what impact this interaction had on Islamic civilization's medicine. Analyzing the topic using a descriptive-analytical method and historical texts, particularly medical history, reveals that Indian physicians such as Manka, Bahla, and his son Saleh, Ibn Dahan, and several others were invited by the Abbasid caliphs or their agents, including the Barmakids, to the Islamic realm and were treated with respect and leniency. The Abbasid caliphs provided them with ample resources and willingly accepted the significant costs of their presence. This facilitated their contribution to and influence on Islamic civilization's medicine. In addition to treating caliphs and their associates, the non-Muslim Indian physicians played a role in transferring some Indian medical works to the Islamic world, such as the "Sisrud" (Al-Mujmal wa Al-Mufassal), "Quwwa al-Adwiyah," "Tafsir Asma al-Aqaqir," "Istanqar Jami'," "Mukhtasar fi al-Aqaqir lil-Hind," and "Kitab Tawqishtal." They also introduced certain treatment methods, like the extensive use of medicinal plants, to the Islamic world.

In the province of the Crusades, Tripoli was the center of the Shiite and scholarly government of Bani Ammar. This city fell into the hands of the Crusaders in 503 and remained in the hands of the Europeans for 185 years until Saif al-Din Qalawon recaptured it in 688 and destroyed the old city. The new city of Tripoli was built near it. The presence of the crusaders in this area caused an interruption in the scientific process of Tripoli. When this city was conquered again and the Mamluk sultans started building Sunni schools in it, the northern areas of Tripoli followed different religions. They were Shiites. The long-term separation of Tripoli from its Islamic historical process caused its Shiite scientific flow to be interrupted, but what caused Tripoli to continue its civilizational life after many wars during the Crusades and after complete destruction its geographical location. This research seeks to investigate the impact of the crusades on the scientific and civilizational process of Tripoli from the Bani Ammar period to the re-conquest by the Mamluks. The research method in this article is historical in order to understand the scientific and civilizational process and its developments. Examined. Therefore, using library tools, first-hand historical sources have been used to describe the historical process.

The concepts of tradition and modernity are among the issues that have created significant challenges in the intellectual frameworks of thinkers concerning civilization and governance in contemporary times. Accordingly, the aim of this research was to examine Imam Khomeini's management approach in relation to tradition and modernity and their role in civilization building. This research is development-oriented and employs a mixed methodology. In the qualitative section, the research utilized a grounded theory approach. By employing this approach, which involved focusing on words, analysis, description, clarification, and interpretation of supporting theories and empirical texts, data was collected. Additionally, the qualitative sample comprised academic experts, and through chain sampling, the interviews reached theoretical saturation. Based on the Strauss and Corbin (1997) model, the main categories and research factors were identified. To evaluate the adequacy of the research, interpretive research evaluation indicators were used. Through review and validation by participating members in the validation process, the findings of the study were deemed to have the necessary credibility and trustworthiness. The results of the quantitative data also confirmed the significance of all categories in the explanatory model. Overall, the findings indicate that Imam Khomeini's management approach is effective in the civilization-building of the Islamic world.