محمدحسین دانش کیا

Investigating the influential factors in Islamic civilization is important. The people of different cities, including Qom, as one of the important Shiite religious cities, have been influential in the flourishing of Islamic civilization. This research using the descriptive-analytical method based on the data of the most authentic narrative and historical, geographical and royal books, seeks to answer the question that what effects did Qom have on Islamic civilization from the second to the fourth century Hijri? The findings show that the people of Qom, both local natives and Arab Shiite Ash'aris, using efficient manpower and a coherent plan, in a short period of time, were able to have an impact on Islamic civilization by self-sufficient in various political, economic, commercial, industrial, agricultural, animal husbandry, judicial, military, scientific, architectural and art sectors, exporting high-quality goods to Islamic countries, providing efficient political force for other cities, sending merchants and traders to different Islamic cities, ensuring the security of transportation routes, and inventing and transferring the art and architecture style to other Islamic cities.

A clear realizing of all aspects of Islamic culture in all its dimensions causes the objectification of desirable Islamic civilization. In the current research, the problem is that, what capacity does the congregational prayer with its requirements have in the way of building a desirable Islamic civilization? The necessity of this issue is related to the importance of a precise understanding of Islamic culture, and on the other hand, it is connected to the necessity of civilization in the Islamic society. Based on the findings of this research, which was carried out with analytical-comparative method, it is proved that the  essentials of congregational prayers convey the factors of prosperity and survival of civilization in the dimension of government and the nation, and also the prohibitions  of those factors bring the decline of civilization in the same two dimensions. Consequently, in Islamic culture, the precious tradition of congregational prayer is known as a civilizing exercise, and its high value is also connected to the great significance of civilization. Also, not only the normative requirements, but also the normative preferences in Islamic culture, must be analyzed in civilization.

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.

Today, human individual and social identity depend on the civilization domain to which it belongs. The stronger and more prosperous this domain of civilization is the more individuals and societies belonging to that civilization fill valuable. Therefore, in order to value the individual and social identity of the Islamic society, one should seek to build a civilization based on divine law. One of the scientific goals of choosing this subject is to "show the role of divine law in the reliability of Islamic civilization." Numerous factors are involved in the reliability of Islamic civilization, including the existence of a prominent law that can play an important role in the reliability of any civilization. Basically, the existence of civilization and the stability of civilization in the light of fine and compelling laws is a necessary matter to cultivate civilizational behaviors and then for the reliability of civilization. Through a descriptive-analytical method, the present article seeks to answer the question of what is the role of divine law in the reliability of Islamic civilization from the point of view of Ayatollah Javadi Amoli? The divine law has been presented to mankind through revelation in the form of prophecy, and its final objective appearance is manifested in the Holy Qur'an and the city of the Prophet, Madinat al-Nabi. The law and the law enforcer must be accompanied by ethics in order to have legal sanctions.

The issue of hypocrisy and the ways of dealing with it have been considered in the Holy Quran as well as the historical sources and the comparative study of aforementioned historical reports can elucidate their concealed dimensions. This research is to discover the similarities, differences, as well as the disagreements between the historical reports in Holy Quran and the selected historical sources in terms of their content and method from the Prophethood of Mohammad (PBUH) to Badr Battle in Mecca and Medina. In this regard, it takes advantage of descriptive - analytical method to achieve its aim. In spite of the similarities between the reports in Holy Quran and the selected historical sources, focus on the behavior of hypocrites and multilayered methods in dealing with them is mostly observed in the Holy Quran. In terms of content, it has considered the issues such as the role of God in the historical events as well as the historical traditions such as affliction and consigning to punishment and in terms of method, it has considered the issues such as the introduction of intellectual trend of hypocrisy as well as its general properties and this very method makes the Qur’anic verses be deemed as beyond time

The Renaissance and the Industrial Revolution affected the contemporary world, the dramatic material advances of the West persuaded other countries to make changes to reach the caravan of the West. Some countries considered the change in the education system as an effective solution for this change. The Qajar government followed the same path. But the establishment of a new education system faced with damage. This article seeks to investigate these injuries with a descriptive-analytical method in two dimensions: the principles and methods of transference and establishment of a new education system. Findings indicate that issues such as: superficiality toward Western culture, disregarding the colonial spirit of Westerners, intellectual and ideological dependence, alienation from the national and religious identity of learners, among the basic injuries and sending students abroad, the establishment of new schools, the translation movement, and the press are some of the harms that can be considered as the ends of method of transference of the new education system.

Amir al-muchr('39')minin (AS) considers history to be very vital for the guidance of mankind and human society, because by combining personal observations and historical experiences of the ancients, it presents a set of knowledge and intellectual capital to man. Discovering and extracting the semantic meaning  of the word history in the intellectual system of Imam (AS) is the background of any study. This article tries to identify the words with the same meaning as history in Imam Ali chr('39')s (AS) statements with an emphasis on Nahj al-Balaghah, using a semantic analysis method of research . To do this, it is necessary to first identify the concept and subject of history, and in the next step, identify the words that are supposed to have meaningful coexistence with history. The correctness of the semantic synonymy of the selected words by substituting the meaning and subject of history should come next. The findings indicate that words such as stories, pasts, ummahs, and historical names have a historical meaning. In fact, some structures and expressions are placed in a common semantic field with the meaning and subject of "history", and the same interaction with the word history can be done with these words.

 Man moves in the context of history based on his kind of attitude and chooses his path; Therefore, the type of human attitude to the world is important in building civilization. This article tries to explore the effect of worldview on the construction of civilization from the perspective of the Quran by descriptive-analytical method and Quranic. The findings indicate that from the Qur'anic point of view, there are three general views of the world, which can be titled such as the secular attitude and the afterlife ‘The worldly seekers of the Hereafter (or strife or indifference)’worldly seekers and afterlife. If human beings believe in any of these three and place themselves in the orbit of their realization, there will be three different worlds or civilized worlds. The first attitude, if fully committed to it, can not build any civilization, But the other two attitudes are able to build two civilizations, one establishing a satanic civilization and the other a monotheistic civilization in the form of multiple existence. Keywords Civilization world, Attitude to the world, Attitude to the Hereafter, Monotheistic civilization, Satanic civilization

Achieving an ideal model of the communication conduct of the Holy Prophet depends on the logical analysis and understanding of the components, the elements, the effective variables, and the process undergone. Because the communication process, no matter how it is established, includes at least three elements: sender, message, and receiver (audience). All three elements have features that, if not considered, serve as barriers to communication, reducing the successful presentation and effectiveness of the message. In this regard, identifying the characteristics of the audience is of great importance, which is done in various fields and domains. The current study tries to identify the factors and characteristics that affect the audience's personality, the type of exposure to the prophetic message in the communication process by referring to historical data and adopting communication elements, using the documentary method and qualitative analysis approach. Getting affected by ethnic-tribal structure, influence of tribal mental idol, economic poverty, authority and domination, tribes' sheikhs and leaders, and influence of alliances and tribal ties in the communication process are among the personality traits of the audience in the era of the Prophet. The priority of cognitive structure, its requirements and challenges are also among the components and general personality traits of the audience that have always been considered by the Holy Prophet in the communication process.

The Shiites have always been eager to know the Ahl al-Bayts' history and lifestyle. However, they have confronted with repeated historical data. Using a descriptive-analytical method, this paper is to investigate the solutions for reducing the vulnerability of the historical studies scope limitations about the Ahl al-Bayts' lives. The research findings show that development of cultural, civilizational and exemplary approaches, as well as temporal and spatial developments for investigating the effects and roles of Ahl al-Bayts beyond their era, investigating their thoughts history and their theoretical and civilizational and considering a stylistic approach in political, economic, and social areas could develop the scope of studies about the Ahl al-Bayts' conducts. Therefore, the vulnerabilities identified from the historical studies scope limitations about the Ahl al-Bayts' lives could be reduced.

The decline of Islamic-Iranian civilization has long been considered by the thinkers. The present study, based on the published works of these two thinkers with the method of comparative study, seeks to compare their views on the causes of the decline of Islamic-Iranian civilization and ways out of it. The findings show that they have divided the degenerative factors into two categories: internal and external. They share in introducing elements such as authoritarian rule and colonialism as factors of degeneration, but in some cases they also have differences. In the section on internal factors, Shahid Motahari emphasizes on factors such as distorting the teachings of Islam, harmful support of religion, etc., and Nasr emphasizes on issues such as the decline of the institution of religion, the decline of institutions, and so on. In the section on external factors, Shahid Motahari mentions the role of non-Muslims, domination and political colonization, but Nasr mentions the influence of Western science and technology and cultural damage in the light of globalization. In the solutions section, each of them has their own opinions.

The when for the emergence of hypocrites in Islam is an important topic for scholars. A correct view in the field can have a significant impact on the analysis of historical happenings and events of the Prophet's era. The present article seeks to investigate the presence or absence of hypocrites in the battle of Badr from the point of view of commentators, as may be understand by the verse 49 of Anfal, and historians. Obviously, given the presence of hypocrites in Badr, one must consider the element of hypocrisy when analyzing the events of the era. The findings of this study indicate the presence of hypocrites in the Muslim army in the battle of Badr from the perspective of a number of Shiite and Sunni commentators. Although historians have not spoken about the presence of hypocrites in the two armies of Islam and infidelity, it can be inferred from the evidence that they have also acknowledged the presence of hypocrites in the Muslim army

Those who have the experience of being at the front know that the fighter sometimes feels deficient in the field and think of escape during or before the battle. The question is what guidelines the Quran offered to Mujahedeen during the battles of Badr and Uhud and prioritized over the myriad of beliefs and behaviors, so that they would be immune from harm. Using a descriptive and analytical method, appropriately, this study seeks to properly investigate the headings of these guidelines, using Quran Commentaries and pointing out the lessons drawn from history. The findings suggest that a series of attitudinal and behavioral changes and adjustments in the monotheistic areas and monotheism, death and the belief about death, godlike behaviors before arriving at front and in the battlefield are recommended by God as the chief commander of the war.

Labor and endeavor are the main constituents of civilization and key factors of the Islamic lifestyle. In recent decades, however, Muslims came to suffer from slowdown and slackness, which may be caused by their negligence in the properly carrying out their works; thus, they failed to accomplish them and fell into despair. Inferring the properly carrying the works out from the Islamic traditions is one step in lifting the obstacles before practical success for Muslims’ lifestyle, particularly, “for the staff”. In what follows, the author goes to examine “the measures and procedures of doing works” in the light of Islamic traditions through a descriptive-analytic method. As an outcome of this research, mention is to be made to two kinds of measures before and while doing the work properly: 1- offering a paradigm of concept for the chronological process of a work being done; 2- a simple review for the assessment of the measures while doing the work and after it is done. An approach of process to those traditions provides for a right practice to be considered as a whole, rather than the scattered pieces of it.

Evaluation of historical reports and distinction of the pure from the impure is one of the concerns to the researchers of history. Since untrue, distorted, and fabricated traditions have found their way into the written sources, the sorting out and obtaining sound traditions is of utmost importance. With an analytic-descriptive procedure, this article is intended to examine the “presentation of the Qur’an” as one of the procedures for evaluating historical reports with reliance on the rules of scholarly critique – rather than textual proof – and elucidate its range of efficiency. In conclusion, it would be clarified that, as a historical-revelatory, ancient original, sound a free of the four obstacles (personal, tribal, expressive, and commonplace motives), the Qur’an is a scale for assessment of historical reports concerning the Great Prophet’s (S.A.W.) life, which the Qur’an has dealt with or the general Qur’anic descriptions of the Great Prophet (S.A.W.) are about them. Presenting the above-mentioned reports would enable the researchers to take those reports as sound, complete, rejected, or acceptable.

The subject of historic figures has occupied the minds of scholars from the past; which wills are effective on the formation of events? Does the world progress according to God's predetermined schedule and human being has no impression on its changes or no one but human plays the role throughout the history? A wide range of views on the "role of God in history" may be identified: from absolute acceptance to absolute denial. I will try to explain the role of God in history from the perspective of the Holy Quran in this article, focusing on the historical events of Badr and Ohod as much as possible. Quran presents different roles for God throughout history but His role is somehow non-exclusive. He is in charge of different roles such as informative, independent and the roles through human's acts and will (inactive). This research will use descriptive-analytic and interpretive methods depending on the case.

In the thought of supreme leader, the third period of prossessing of creating new Islamic civilization is constitution of Islamic government. On the other side, imam Ali in his famous letter to Malek Ashtar about Islamic government’ s commitment ,state different subjects that act them can due to Islamic government achievement. This research with descriptive – analyctic way intend to state dominant principles of job qualification. The general negative and positive principles like : notice to general judgment , unproductive intrest to governmental job ,unexpecting pure following of people and special principle like : the obligation of noticing to job analysis ,the principle priority of personal featuers in behaviors circle in job qualification and the principle of choosing through examing.

Knowing the people of an era and their intellectual and political attitudes and inclinations is taken to be a necessity of knowing the nature of events and making accurate analysis of the events. In the meantime, the Qur’an repeatedly has classified the people at the time when the Qur’an was being revealed. Having access to the classification and its relevant criteria in the period between the battle of Badr and the battle of Tabuk is the aim of this study. The main question is that “from the Qur’anic viewpoint, in what groups have the people mentioned in the Prophetic age at that period been placed?” It seems that by the spread of Islam from the battle of Badr to that of Tabuk, people have been classified in three groups of Muslims, unbelievers and the hypocrites, and what has changed was the classification of sub-groups. In this study the "historical-analytical and interpretive" method has been used.

As a Saadat of Hassani and descendants of Imam Hasan Mojtaba, Edris Ibn Abdollah, after taking part in the uprising of Hossein Ibn Ali, famous for being endowed by Fakhkh, ran away and went toward west. In Islamic Morocco and a part of the present Aljeria, established the first independent Shiite government which was named after him and he founded a civilization in Morocco. Although a civilization with a short life, its cultural effects have been remained to the present time. Various reasons and passage of time led to uncertainty in Edris􀀇 religious tendencies as well as his successors. Investigation of the problem in this paper reveals that although it could not be possible to express definite opinions about their religion, it is more likely that Edris and his descendents were Imami believers while there is no certain evidence available against this idea.

Though the holy Quran is not a historical book، it has dealt with history and even has used to achieve its own goals. Therefore، sometimes it has described history along with its analysis to achieve its goals. History traditions، prophet’s history and Islam History or contemporary history have been taken into account. Accordingly، scholars have also discussed different aspects of history in the Quran. The paper attempts to investigate the Quran’s aim from discussing history and also to examine features of the history considered by the Quran. It appears that the holy Quran recommends six objectives for history and in terms of method and content it has common features with other historical books on the one hand، and، on the other hand، it includes exclusive features. The method of the research is interpretive and analytico-historical.