فهرست مطالب mohammadreza ebrahimnezhad

No doubt, talking about new Islamic civilization and presenting any plan or theory about it, first requires a correct and true understanding of the concept of civilization. Civilization is a familiar word and at the same time vague and controversial whose nature is discussed and a lot of viewpoints are presented about it; however, in the present researc   h, we have tries to analyze the concept of civilization semantically and also investigate its Islamic and new attributes using analytical method and a critical approach. In order to achieve this goal, first by referring to the viewpoint of lexicographers and also the ideas and thoughts of civilization theorizers, in addition to criticizing some of these viewpoints, a new and comprehensive theory is presented in accordance with the lexical meaning; and then we have explained that the Islamic and new adjectives used for civilization show its opposition to west civilization and its contrariness to the Islamic civilization.

Verse 35 in Chapter 24 of the Holy Quran is one of the finest and most profound verses of Quran whose depth and uniqueness has attracted the attention of many scholars and has been the basis for attributing this name to Chapter 24. Prominent thinkers of the Islamic world have expressed their inability to comprehend this verse and have consequently acknowledged its miraculous nature. Field surveys show that in addition to Quranic commentators, philosophers and mystics from all three Islamic schools of thought – Mashaeism, Ishraqism, and Sadraism – have devoted considerable efforts to its comprehension and interpretation. This verse has also had a profound impact on Islamic philosophy. The question of existence in Sadarian philosophy, which has numerous implications, was reinforced as a result of this verse. Similarly, Khosro wisdom was saved from the perils of disbelief and earned Islamic flavor. All these clearly show the divine nature of this verse and the revelation-informed nature of Islamic philosophy.