جستجوی مقالات مرتبط با کلیدواژه "islamic civilization" در نشریات گروه "کتابداری و مدیریت اطلاعات"

The results of the analysis of ancient manuscripts show that the term Inha’ was originally used to convey the message. The term was gradually used to refer to textual traditions, beginning in about the sixth century AH. The findings of our study show that in the seventh and eighth centuries AH, this term became widespread among Muslim scholars and found different meanings .After the eighth century AH, Inha’ became very popular and became a well-known term, though with different uses, in the field of textual research. In general, the term of Inha’ represents three specific uses: first, the approval of the manuscript; in these cases, Inha’s notes mean that the manuscript has been reviewed. Second means editing the manuscript; in these cases, Inha’s notes means that the person or persons have read and edited the manuscript. The third meaning that is more recent is the concept of description and interpretation of the manuscript text. In these cases, the person who writes the Inha’ note either describes the manuscript himself or states that another person has described the manuscript.

As one of Iran's main goals, the revival of the Islamic golden age requires excellence in various power components. Scientific and technological progress has a vital role because, besides having soft power, it is the driving force for strengthening other components. The history of the emergence of the Iranian elites indicates that wars and political dictatorships weaken the flow of knowledge but cannot diminish scientific efforts. However, intellectual suppression has prevented the emergence of elites in various periods. Therefore, tolerance can support scientific authority and the revival of the Islamic-Iranian civilization.Although the current construction of tolerance has its roots in the thought of Western philosophers (e.g., John Locke, Sir Thomas Hobbes, John Stuart Mill, and Francois Voltaire), it can be traced back to various cultures and specifically in the Qur'an and Islamic religious tradition as God's universal mercy, Prophet's kindness, and the desire for peace and dialog. Among Islamic thinkers and mystics, many emphasize tolerance and pluralism in Islamic thought within the framework of the interpretability of Shariat and the multiplicity of paths to reach the truth. In the history of Iran and the Islamic world, tolerance institutionalizes peaceful coexistence and provides an opportunity to expand transcendental ideas. Pre-Islamic Iranians often had numerous and close ties with religious minorities, but this solidarity stopped after the rise of Islam with the intensification of conflicts between different religions. Although the imposition of the official religion continued to deepen the crisis, with the beginning of the Shiite rule of Buyid in Iran in the fourth century, tolerance was promoted as the cornerstone of the flourishing of Islamic civilization, with Avecinna and Abu Rayhan al-Biruni as pioneering elites. This process was not continued in the following centuries by the Ghaznavid and Seljuq rulers, leading to the decline of Islamic civilization, which ended with the Mongols' invasion. The Mongol rulers also adopted a tolerance policy given their foreign identity, resulting in the emergence of elites such as Jamshid al-Kashi and Kamal Khujandi and preventing the scientific collapse in Iran. During the Safavid dynasty - especially the reign of Abbas the Great - a circle of elites, including Baha al-Din al-Amili and Mulla Sadra, was formed again. This process did not last long, resulting in scientific downfall during the Afsharid, Zandi, and Qajar dynasties.

With the growth and development of human societies and their scientific (and technical) differences from each other, the discussion about which person or society is in charge of leading science and others are following it is raised. As a result, the discussion of leadership or "scientific leadership" is formed.During the history of human civilization, at least three great civilizations found a position of scientific authority: Greek civilization, Islamic civilization, and Western civilization. Iran excelled scientifically in two periods. Ancient period and Islamic period. After that, Iran stopped and did not progress in the scientific field; Or he was not in a position of leadership. From the 11th century to the end of the 13th Hijri, in many branches of natural science, a kind of retrogression can be seen. With the establishment of new universities, Iran got acquainted with new knowledge. At first slowly and then more quickly, Iran's role in the production of global science, as a follower partner, was gradually formed. In the last few decades, with the accelerated and widespread publication of the research results of Iranian university researchers, in the form of scientific articles, a kind of scientific self-belief emerged. Despite the amazing scientific progress of the last few decades, scientific education and research in most fields of knowledge are carried out with the examples provided by others. Such a situation puts Iran in the position of follower, student, and imitator. Now the discussion is about how to reach the position of leadership and competence in science and technology. This article inevitably raises the issue of scientific authority. In this article, according to the current state of science and technology in the country, an operational mechanism is proposed to achieve scientific leadership. For this purpose, historical evidence is used during the flourishing period of Islamic civilization. The study of the three leading civilizations led the author to the conclusion that the main reference factors of the mentioned civilizations are common.In any case, this article has based its analysis on using the experiences of Islamic civilization to achieve scientific authority. In connection with the scientific authority of Islamic civilization, two main questions are raised: A- Did Islamic civilization achieve scientific authority? B- If the answer is positive, what factors led to the achievement of scientific leadership? The answer to the article is positive by citing reasons and stating historical evidence. In addition, the main reason for choosing such an approach is that the old "knowledge" is part of the scientific and technical developments in the history of human civilization, with the proviso that it cannot be exploited directly. But the ancient scientific "character" that marked the flourishing of great civilizations, and the "tradition" that provided the foundation of civilization and scientific authority, can be designed and used. In this article, a part of the scientific character and tradition of the Islamic period, which played an effective role in its scientific authority, is introduced. The reason for proposing such a topic is that this legacy can be used to achieve scientific authority at present. By observing and searching, the author concluded that scientific authority is the result of the emergence and establishment of five main factors in society. These five factors of scientific authority are as follows: A- wisdom and knowledge, B- questioning and inquiry, C- pioneering, D- leadership, and E- stability and longevity. These factors are explained by mentioning historical evidence and some documents. In addition, it was emphasized that to achieve scientific authority in any society, reference-making foundations must be provided. In the article, four foundations of scientific reference were mentioned. They are as follows: A- leadership and governance of science; B- tolerance and social leniency; C- character and innovative traditions; and D- scientific governance. These foundations are also explained and analyzed by citing examples.It is clear that in the last three decades, a suitable platform has been created in Iran for scientific development, but a sufficient and solid foundation has not yet been provided to move toward scientific authority. The article emphasizes that the majority of the five principles have not yet been realized in Iranian society. Also, sometimes there is a huge gap between the current scientific situation and the position of scientific authority.Based on historical experiences and concerning the current state of science in Iran, things such as the main indicators of scientific authority, indicators related to being a model, and an operational mechanism to move towards scientific authority are suggested.In the last part of the article, the operational mechanism to achieve scientific authority is briefly suggested. For this purpose, some main indicators of scientific authority are introduced. National and institutional scale programs are suggested. Participating institutions are named to achieve scientific authority in the framework of the forward-looking national program. Special emphasis is placed on the main and important role of Iranian scientific academies in the issue of scientific authority.

 The plan of civilized discourse and its requirements, including progress in science and technology, with the aim of obtaining scientific authority from Imam Khamenei, caused the movement towards the realization of this matter to be in the center of attention. According to the importance of the topic, this research was conducted with the aim of explaining the concept and the principles of scientific authority in the civilizational discourse of Imam Khamenei. The research is qualitative and data-based. To analyze the data, two methods of content analysis and theme analysis were used and 101 basic themes, 24 organizing themes and 10 overarching themes were extracted. Based on the findings of the research, the concept of scientific authority in the statements of Imam Khamenei, breaking the scientific line, crossing the borders of the current knowledge of the world, leading in the production of new sciences and discoveries, in other words, leadership, superiority and streamlining of science based on spirituality, justice, ethics And Islamic values are aimed at realizing the new Islamic civilization. Also, based on the results of the research, the drivers of scientific authority in Imam Khamenei's statements are: Islam as an incentive for science; Scientific self-sufficiency and negation of dependence; Ethics-oriented and justice-oriented science; Trying to realize the scientific vision; scientific jihad; Trying to gain scientific authority in the world; useful knowledge; creativity and scientific innovation; Trying to achieve a scientific perspective, a knowledge-based economy; Learning from the experiences of others combined with the production of science. According to the results of the research, among these drivers, scientific jihad is the most frequent.The results of this research show that from Imam Khamenei's point of view, useful science combined with ethics and spirituality is the foundation of modern Islamic civilization and is considered one of its main features and components. From the point of view of the majority, Islam is the biggest promoter of science, and Islamic civilization and Muslims were the flag bearers of science and knowledge and scientific progress in the world for many centuries.

This study is a scientometric analysis of scientific products of the Islamic civilization.

This is an applied research and done by scientometric approach. The statistical population of the study includes 337 indexed scientific outputs in the field of the Islamic civilization in the Web of Science database during 1986-2018. The data gathering tool is a checklist and information analysis tools are HisCite, VOSviewer, and Excel softwares.

The findings showed that the process of scientific outputs publishing was ascending with a slight fluctuation in different years, and most of the subjects of the scientific outputs are respectively in the areas of political science, religion, and sociology. Morever, the United States, Turkey, England and Malaysia, as well as Barilan, Colombia and Ankara universities, and the Journal of Peace Research had the largest publication and citation of scientific outputs. In addition, findings showed that Jonathan Fox had the most article publication among the authors, but the citation collaboration of the authors from countries and organizations is generally lower, and the co-occurrences network of keywords was also more dispersed and the keywords of Islam and Islamic civilization have the most cooccurrences.

The results showed that local citations to scientific outputs are much lower than global citations, and scientific collaboration among countries, organizations, and authors is also lower. Therefore, Islamic civilization policy-makers in different countries, especially Muslim countries, should strengthen and improve scientific cooperation locally and internationally and create the necessary incentives to increase scientific collaboration among authors, countries and organizations.

Based on their own epistemology and ontology, many scientists have classified the sciences. This study aimed to explain and compare the classifications of the sciences in Islamic and Western civilizations and explore their similarities and differences. This study was analytic and a literature review. Findings: Islamic scientists included domestic criteria in the classification of the sciences. Revelatory instructions, prophetic orders and resurrection beliefs affected this classification. In Western civilization, scientists classified the sciences with a new approach and special worldview and based this classification on separating religion and philosophy from natural and empirical sciences and preferring the latter. Considering differences among the principles of the classifications of the sciences in Islamic and Western civilizations has some implications for organizing sciences for education of humanities and Islamic science as well as classifying library documents relating to Islamic nations’ cultures, literature, history and geography and this can be beneficial in this aspect.

Seven methods of textual criticism used by Muslim scholars in the first few centuries of Islamic history are described and their later development is analyzed. Design/Methodology/Approach: Textual analysis. Formation of the tradition goes back to the second century CE long before it developed in the “West.” The development of the tradition took place in three stages: 1) multiple readings;2) codicology; 3) genealogy.