نشریه مطالعات میان رشته ای تمدنی انقلاب اسلامی
پیاپی 4 (زمستان 1401)

Arnold Twibee, one of the most famous historians and philosophers of contemporary history, has presented a universal theory about the formation, growth and decline of civilizations. He believes that human societies have started the process of civilization when they "respond" to the "proportionate challenges" of the environment. With this initial answer, the next problems arise in a chain, and the next answers are provided by a group of elites, that is, the "active minority", and gradually the general public consciously and habitually accompanies the minority, and civilization grows.However, the active minority slowly become the rulers and the initial enthusiasm disappears, the rulers cannot bring the people together and turn to mechanical methods, the minority becomes corrupt and despotic. The masses protest and the social divisions intensify.A foreign enemy attacks civilization and civilization is destroyed; The conquerors are an active minority and the cycle continues. He believes that Western civilization is declining. Criticisms have been made to this theory, including: the insufficiency of historical evidence to prove this process, Toynbee's selective selection of data, his refusal to give such general ideas about history, the narrative of history based on Darwinism, the confusion between English empirical and analytical methods. German and Christian religious methods, unreasonable comparison of history to human organism, lack of philosophical foundation, non-religiousness and...Toynbee believes that the original principle of civilizations is the spiritual and spiritual affairs of every civilization, religion is the main supplier of these affairs, therefore, it has played an irreplaceable role in the creation of civilizations. He believes that Western civilization is declining due to distance from religion and ethics. He does not agree with the theories that consider religion to be the result of ignorance or fear of humans and considers religion to be natural and not temporary.

The concept of "human" is one of the fundamental concepts of the field of cultural policy. The present article seeks to reconcile anthropological views with cultural policy discourses using the documentary-library method and based on rational inference. In the field of cultural policy, we can refer to four approaches of cultural control, ownership, release and service. "Organizational man", "class man", "economic man" and "symbolist man" are among the anthropological foundations and corresponding to these approaches. On the other side, there is religious and divine anthropology, which introduces man as having a divine origin and resurrection, and based on this, human life is valued and measured. Humans have a divine goal and destination, and governments must move human society in that direction, and because of the relative will of humans, it is not possible to impose culture on them. Also, people are in a diverse position of needs and need different policies according to their level of existence

In the conventional approach to the thematics of invented issues, these issues are classified as specialized issues according to the authority of diagnosis, so the authority of diagnosis of such issues is with an expert, and also because in the era of Sharia, these issues did not exist and did not belong to the rulings of Sharia. They are placed in the area of mala nas fiyyah. Our jurists, by accepting the principle of theology, the principle of the immortality of the Sharia and stating the principle of shared responsibility, sought to create methods for deriving rulings and applying them to new issues, which include: registering the new issue under One of the jurisprudential titles is adherence to generalities and applications or practical principles. In this view, the systematicity and orientation of expert subjects are not considered. From the point of view of Martyr Sadr, the thematics of emerging issues is necessary, and that is that since the emerging issue is the jurisprudence of social systems, and every system has components, and the issues arising from these systems must be systematically analyzed. Although Shahid Sadr, like the traditional approach, considers the nature of science to be the discovery of reality and its explanation, but by proposing the concept of school and the rule of school over science, he believes in the directionality of social systems, and therefore, it is not possible to use the authority of an expert's opinion to make a subject's expertise neutral and Lack of direction.

Islamic civilization started from the era of the Holy Prophet (PBUH), especially his ten-year presence in Madinah, and the society gradually got out of tribal and tribal life and took a civilized form. After the Prophet (PBUH), the role of the Shia imams, peace be upon him, in the continuation of this path, has been an irreplaceable role and has distinguished the Islamic society, especially the Shia society, in various spheres. The purpose of this article is to investigate the political and cultural situation of the Twelver Shias in the 6th century of Hijri, and to achieve this goal, the method of collecting library information with the tool of data collection and referring to first-hand sources with a descriptive and analytical approach has been used. This research is trying to answer the question of what was the political, cultural and civilizational situation of Imami Shiites in the 6th century of Hijri? The findings show that the Shia community, despite the lack of political power and being in the minority in terms of population and population, and the pressure of extremists and fanatics of the Sunni religion; It gained a high position in the path of civilizational growth. The results indicate that they built mosques, schools, libraries, and other scientific and educational centers in the path of cultural and civilizational growth and advancement, and in line with the production of science, authored valuable works and books and educated the society scientifically and religiously. and trained transformative thinkers in the fields of jurisprudence, literature, history, theology, commentary, philosophy, etc.

In order to promote Islamic knowledge, Shia imams taught religious and non-religious teachings to their followers wherever and whenever possible. As a part of the structure of Islamic civilization, the educational system is responsible for the formation and advancement of Islamic culture and civilization. However, due to the criticisms regarding the inactivity of the Imami education system and its achievements in the first Islamic centuries, while defending its existence, its role in building the capacity of Islamic culture and civilization should be addressed. The fact that Shiites were indebted to others in establishing scientific centers or innovated is an issue that this article deals with with the aim of investigating the impact of these centers in Islamic civilization during the first centuries of Hijri. The authors with a "descriptive-analytical" approach and with a library method are trying to answer this question, what role and position did the scientific and educational institutions of the Shias have in the first five centuries in the Islamic civilization?It seems that Shiites, due to the need to teach their doctrines and beliefs in a non-Shiite geographical area, have been able to find an active presence in the field of learning and scientific research, and through the establishment of renowned scientific centers, they have developed innovative scientific activities in the Islamic world. to continue the cultural and civilizational identity of Shiism.

Civilization can be considered as a social order, as a result of its existence, cultural creativity becomes possible and flows. Arbaeen, as the biggest gathering of the Shia world, includes many opportunities to display the new Islamic civilization and practice how to achieve this lofty goal. Also, different challenges may keep the flow of Arbaeen away from achieving its ultimate goal. The present study aims to present a civilizational analysis of the opportunities and challenges in the course of Arbaeen by using the analytical descriptive method and using library resources. Opportunities such as the powerful media of the modern Islamic civilization, the progressive and productive culture, humanity's need for a universal culture, creating an introduction to the thought of Mahdism as the crystallization point of the modern Islamic civilization, and creating a framework for the era of the emergence of Hazrat Hojjat bin Al-Hassan, may God bless him and grant him peace, in this Rasta has been identified and analyzed. Neglect of deep truths, superstition, individualism, moralism, emphasis on expressing love, weakness in hostility, dimming of the world view, mistaking the authority of local servants, moving away from simple life, and losing the title of pilgrim and imam are challenges. There are those who may affect the cultural flow of Arbaeen.