تمدن نوین اسلامی؛ تفکرفازیِ A و غیر A

Raising the issue of the new Islamic civilization, in fact, indicates the theoretical unity which is manifested among Muslim nations and the oppressed of the world in confronting the monopoly of arrogant nations and the powerful presence of such a civilization in every aspects of the world shows its scientific existence. The components of such a civilization based on the view that a unipolar look is not acceptable in every aspects of the world and by relying on A and non-A thinking does not reject the civilization based on the material world of the West and believes that fuzzy thinking and multivalued law is granted to this world by the Lord of the whole world. The thing that other nations and civilizations are either with us or against us, that other governments and nations are either under our domination or are sentenced to destruction, i.e. A or non-A, has no place in the new Islamic civilization. The first component of this civilization is the element of wisdom; since the basis of the teachings of Islam is on wisdom: “and he who is given wisdom, is certainly given an abundant good.” (Al-Baqarah: 269). The component of man, but not the secular man who is away from God, rather who is the caliph of God and with fuzzy thinking and secondary functions like the issue of freedom, dignity, eternity, justice and security is highly important in this civilization. A new look at the world and the Lord of this world and injecting the element of doubt and hierarchy in fuzzy worldview, from the necessary existence as the pure potential to the first material which there is no potential except the lack of potential is another important component of this civilization. Purposefulness of this world is fundamental in this civilization meaning that this world is not the result of accidental opposition of a lifeless and ignorant material and there is a purpose in the creation of the world especially the masterpiece of creation, man, and without having an appropriate theory about the meaningfulness of the world, man and his appropriate living conditions cannot be considered. Having a comprehensive look towards all affairs of the world and the levels of man’s existence are also considered. Removing one or more dimensions of man and inclining towards unidimensionality and reduction is being unjust to man; that is the methodology of zero and one (all or nothing) of the contemporary West is highly criticized in the fuzzy system. Justice and justice-based peace are other components. Justice is not subordinate to religion and is not adopted from it, rather it is an absolute and independent concept and peace is also the same and the realization of these two in the new Islamic civilization is done simultaneously and if they are separated, there would be no justice and no peace.  Since the foundation of civilizations depend on free humans who consider themselves as partners in all ups and downs of the civilization by beings trained appropriately and fundamentally, democracy is basic in the new Islamic civilization and in addition to the three components of rationality, justice and law, religion is one of its criteria and as a result, man’s freedom and dignity based on intellect and piety gain meaning in the great puzzle of this civilization and the reality of freedom is realized in the framework of religious rationality with two principles of disobedience and rebellion and surrender and scholarly criticism. Lifestyle and its central issue, i.e. family, as the foundation of human civilization is highly important. The everlasting companionship of practice and theory and intellect and narration is also another component of the new Islamic civilization. In the epistemological geometry of the new Islamic civilization, the restrictionist and unidimensional approach is rejected and the comprehensive approach with two features of dynamism and reliability is dominant.