جستجوی مقالات مرتبط با کلیدواژه « New Islamic Civilization » در نشریات گروه « میان رشته ای »

Making a new Islamic civilization Is a wanted and claimed that supreme leader delineates it as end process of Islamic society evolution. But reaching that level of evolution needs introductions that this article wants to explain it. Then the main purpose of this article is explaining the base of new Islamic civilization by frame of epidemic of political training among the people of society that need to preparation the intellectual and experimental bases for making civilization. For this aim, we need to explain the backgrounds of cultural, historical and religious values and obstacles that origin from internal mentality and external problems.

This research by method of descriptive-analytic and by prioritizing the political training on the frame of phases of symbolic, descriptive, deductive, theorizing and institutionalizing has been studied and explained it's backgrounds and obstacles. For do so, we are gathered data from main and reliable resource then analyzed them to explain the hypothesis that: the main instrument of making the new Islamic civilization is political training that will be obtain by descripting and deducting the Islamic symbols, theorizing and institutionalizing by relying those descript and deduct.

This article shows that the main direction to reach on making new Islamic civilization is building society by relying on comprehensive political training among people and must be go through this process:To recognize the Islamic symbols that have been flowed in Shi'ite society. These symbols are the base of intellectual and practical actions between Iranians.To descript those symbols and repeat them among people to become part of belief them. Description the what exist is themain step to recognizing our identity and bases of Islamic and historical values. Descript is explain the symbols, all what are there, necessities, and even criticize the available conditions.To deduct on scientific basis is the step more than descript. In this phase, university professors and scholars of Hawzah must be get involved in providing the introductions of political training and making the new civilization.; the most important step that will be after the preparation the people and pundits. Theorizing by giving meaning to the world make it understandable and optimal to the people.Institutionalizing is the end and most important step in making new civilization. Institutionalizing by relying on previous step can be informal/subjective or formal/objective. It also can be based on exist conditions that origin from internal or external matters.These processes have the backgrounds that origin from internal culture, history and religious believes; main of them is background of Iranian and Islamic civilized history. But it has been encounters with external problems that shown on the face of western fixed civilization. This civilization by relying on individualism, utilitarianism and profiteering is besieging the mental of Iranians and give direct of them practice.

In the view of this article, civilization is a credit and abstract matter that request of it is will of elites, leaders and rulers. Then, making civilization is relying on making the society that people moody by political training. Political training is necessary equip with introduction of intellectual, historical, cultural and environmental conditions. If society of Iran is to want to founding the new civilization must attention on political training by descripting and deducting on Islamic/Shi'ism symbols, populating them and ancient Iran symbols that are accordant with Islamic teaching, to theorizing on what are in Iran society, findings of Iranian scholars, and acquisition the modern and western conceptions and factors, then must found informal and formal institutions that accord with new Islamic civilization. Eventually, this matter has not been realized except not only it's pre-existing visual evidence (symbols and institutions) but also what borrowed cases in the frame of native subjectivity and knowledge, but accordance with new circumstance and area of globalization, be descriptive, explain and theorized so that be produce or reproduce new institutions with Islamic proportional functions.

The natural motive of the people is to establish justice, and this inner motive with Wilayat (the link between the people and the Imam) is transformed into a collective motive (development). In the theory of provincial justice, the actor (the just individual and the just community), the active (society) and the action (the design of a just system) are explained and a solid basis of the concept and nature of justice and how to establish it is presented, which can be the basis of action. People especially to design a fair system in the new Islamic civilization.This article, by reviewing the dimensions of the theory of provincial justice, including the just individual, the just community, and the design of a just system, has determined the model of the implementation of justice in practice. The characteristics of a just person can be explained in three areas: faith, morals and righteous action (individual righteous action). The characteristics of a just community can also be explained in three areas: the just method of social interaction, consistent systems in the administration of society, and the just progress of society in the provincial system.The established systems in the administration of community affairs are divided into five areas: the political justice system, the economic justice system, the socialjustice system, the cultural and intergenerational justice system, and the judicial justice system and compensation for lost rights.In order to design a fair system in each area, it is necessary to systematically determine the issues related to justice. The question of this research is, what should be the necessary steps to design a fair system in every issue?

The method of this research is an expert panel.

result obtained from this research is that in every issue, these ten steps must be followed in order to establish justice:Clarification of the problem,deep religious understanding (of the Qur'an and Atrat),Determining the rights and duties of the rightful and the criteria of public satisfaction,Examining solutions and choosing the appropriate solution (using from human experiences),Formulation of fair rules: based on equality, proportional - by determining criteria, measure and measurement tools - and complementary,Designing fair processes, balanced and proportional structure and criteria of competence of managers,Designing tools or efficient system with correct and complete information, design review with experts, finalization with stakeholders, consensus building with trustees,Establishment of justice / installment,Evaluation and correction.

The present study aims to explain the model of a new social order in the thought of the Supreme Leader of the Islamic Revolution and its implications for transitioning from contemporary challenges to the new Islamic civilization. In an era of rapid global changes and complex social challenges, understanding and redefining the concept of social order has gained critical importance. This study, employing a qualitative approach and utilizing the thematic analysis method, deeply examines the statements and writings of the Supreme Leader during the period from 1989 to 2022. The research findings identify eight overarching themes as the main dimensions of the new social order: internal solidity and system stability, ethical and spiritual orientation of society, active and responsible public participation, comprehensive self-sufficiency and independence, justice orientation and elimination of discrimination, constructive dynamism and adaptability, transparency and governmental accountability, and vigilance and resistance against threats. This model, through a creative combination of traditional and modern elements and a simultaneous emphasis on both material and spiritual dimensions of social life, demonstrates significant capacity to address contemporary social order challenges and move towards the new Islamic civilization. A comparative analysis of this model with classical and contemporary theories of social order reveals notable innovations in integrating agency and structure, dynamism and stability, and material and spiritual dimensions. While offering practical solutions for implementing the model, this research also emphasizes the necessity of further studies to gain a deeper understanding of the various aspects of this model and its implementation challenges.

The present article aims to explain the role of taqiyyah as a preventing factor the creation of a civilizational-identity crisis and the cultural and religious transformation of the Islamic society, and for this purpose, is looking for the methodology of "jihadi taqiyyah" and restoring the role of taqiyyah in "explanation jihad".The main problem of the research is how to protect religion and Shia civilizational-identity in the doctrine of taqiyyah.The main question is how to deal with the phenomenon of secularization and normalization in the path of creating a new Islamic civilization.The main hypothesis of the study is based on a deconstruction in the methodical division of taqiyyah in terms of functionality, looking at the quality control of mottaqa civilization behavior and the implementation of this secondary ruling. This article, which breaks new ground in its interdisciplinary approach, employs the research method based on a "Inductive-Deductive" system while presenting descriptive analytical evidence supported by both rational and narrative sources.Since the teleology of taqiyyah is type of worship, it must include the goal of monotheism in order to reach the new Islamic civilization desired by the great leader of the Islamic revolution. In this epistemological geometry, Baraa’t from secularism, liberalism and eclecticism thoughts is the basis of State-studies, and its result is the Islamization of the state and society and the opening of the gates of new Islamic civilization to societies.Several propositions require attention in this context;Jihad and its connection with taqiyyah and pragmatic methodology of jihadi taqiyyahMaintaining the boundaries of geo-philosophy and its connection with the civilizational mission of taqiyyahThe application of taqiyyah and its connection with the theory of the spiral of silence and the crisis of civilizational identityThe relationship between "Islam of teaching" and "Islam of culture" and "Islam of civilization" as a gradation matterThe relationship between "taqiyyah", "Baraa’t", and the "Society Education System" as an abstract matter.From this Direction, the relationship between "taqiyyah" and "new Islamic civilization" in the governance paradigm will be clearly visible. The civilization mission of taqiyyah should be concerned with the goals and function of taqiyyah in the epistemic geometry of Shia. The most important of these goals and functions are: "Protecting the religious system" and "protecting the social system" and "preventing corruption in religion" and these parameters will result in "preventing the identity, belief and civilization crisis”.Therefore, by clarifying the inadequacy of the existing division of taqiyyah in the epistemic geometry of religion, it should be that taqiyyah, if leads to statement against the truth (declarative taqiyyah) or silence (concealment taqiyyah), will have no result other than cognitive and narrative conflicts and isolation (spiral of silence) and help in the growth of the phenomenon of identity lessness.The expediency of the Ummah does not have a primary ruling on taqiyyah. when taqiyya becomes necessary due to the change of the title and following the rules of the subjects, Tavalla and Tabarra are not ruled out.Therefore, by functional revising the methodology of taqiyyah, and with regard to controlling the quality of mottaqa civilized behavior, taqiyyah is not merely passive and subterraneous. Because in Jihad, contrary to Ijtihad, there will be a serious conflict with an external force.Therefore, in the Shiite society, if taqiyyah finds an undesirable social function, a kind of spiral of silence is created, which causes isolation of individuals and avoidance of defending the religion. This can change the boundaries of the geo-philosophy of the society, which with the two process of deterritorialization and territorialization, will lead to nothing but an identity crisis.The pragmatism of taqiyyah is in direct correspondence with the mission of the Baraa’t system, while everyone thinks that they are in direct conflict. In this geometry, the Baraa’t from secularism and eclecticism thoughts is the basis of State-studies. In the epistemological geometry of religion, there is a direct conceptual connection between "Vilayati system" and "Biraa’ti system".If the Islamic teachings are formed in our mentality, it has become a culture, and if it crystallizes in the objectivity of the society, it has become a civilization. as long as Islamic teaching does not undergo narrative and cognitive conflicts in the undesirable cycle of taqiyyah, the emerging culture will be more Islamic and the identity of civilization will be more compatible with Islam.Therefore, taqiyyah can find a mission beyond pure jurisprudence. "pragmatism of taqiyya jihadi" as one of the strategies for preserving religion and confronting the enemy, includes any effort and activism of the society and the pious individual in the direction of divine worship and reaching the goal of monotheism, which in the objective reality of the society works as Jihad to sanctify the interactive foundations of society and bio-social mechanism and establish Islamic civilization.

One of the very key concepts in the definition of modern Islamic civilization is the concept of "spirituality". In this article, our main problem is to investigate the intrinsic and essential components of spirituality in the modern Islamic civilization and the abundance of spirituality in the modern civilization and the guiding place of spirituality in this civilization from the perspective of Ayatollah Khamenei's thoughts. Our purpose in this research is to provide a deep understanding of the concept of Islamic spirituality and to assess the aspects of the influence of spirituality in the foundation, evolution and progress and realization of the new Islamic civilization in the thought of Ayatollah Khamenei.  

In this article, the analytical descriptive method is used, relying on library sources. In the analytical descriptive method, first of all, the issues and topics of the article are tried from the perspective of Ayatollah Khamenei by following and studying throughout his works and statements, focusing on the two concepts of "spirituality" and "new Islamic civilization" with three characteristics of conceptual system, deep description and systematic view. , be explained, and in the next step, based on deep and clear explanations and descriptions of the research subjects, we will analyze their different aspects, layers and levels in a logical, chain-wise, systematic and ijtihad way.

1. From the point of view of Ayatollah Khamenei, Islamic spirituality in such a way that the type of spirituality includes faith and knowledge of the unseen, obedience and actions based on the Sharia, and finally being adorned with moral virtues. In other words, the subject of Islamic spirituality, "spiritual intellect", " "spiritual soul" and "spiritual verb".A brief summary of the concept of new Islamic civilization being full of spirituality from Ayatollah Khamenei's point of view is that according to what forms the interior of Islamic spirituality, new civilization is a spiritual and divine civilization that is full of collective spiritual rationality, which is a sign of its expansion. Belief in the unseen and worldview is clear, full of meaning and divine, and the prominent feature of this faith is awareness, commitment, responsibility, and continuous reproduction. In the context of this spiritual rationality and the commitment and fertility of everyone's faith, humans become possessed of a spiritual soul and soul, the obvious effect of which is the existence and abundance and predominance of moral virtues in the modern Islamic civilization, and the scarcity, weakness, and lack of governance of vices, impurities, and rebellions.The first aspect of the role of Islamic spirituality in shaping the new Islamic civilization is the foundational and infrastructure-building aspect, in the sense that Muslims can once again realize great ideals such as the new Islamic civilization. And make their actions real in their intellect, soul and action.Another effective aspect of spirituality for Islamic civilization is that spirituality, just as it is a source of soul, purpose and identity for humans, it also gives meaning, identity and purpose to society and modern civilization.Another aspect of spirituality guidance for the modern Islamic civilization is mainly due to the spiritual view and knowledge of the world and man, and it provides the theoretical and worldview infrastructure of the modern Islamic civilization.The other aspect of guiding spirituality for the new Islamic civilization is to ensure the inner endurance of man and to fight against the internal factors that weaken this endurance inside and outside of man in order to realize the new Islamic civilization as well as its effective survival and continuity.Another effect of Islamic spirituality in modern Islamic civilization is that it prevents believers from being influenced by enemies' obsessions and following sensual desires as the causes of weakening perseverance in the direct path of Islamic civilization and deviation from it.

According to Ayatollah Khamenei, Islamic spirituality is faith in the unseen, the inner purity of man in the light of the unseen, and submission and servitude to the unseen. The concept of modern Islamic civilization being full of spirituality also refers to the existence of conscious faith and the rule of virtues and the centrality of divine worship throughout modern Islamic civilization. The effective and guiding aspects of Islamic spirituality for the new Islamic civilization are the six aspects of grounding, identity-building, knowledge-giving, strength and endurance-giving, immunity-building and speeding-up of the new Islamic civilization. Islamic spirituality covers the modern Islamic civilization from the beginning to the end: it provides the ground for the formation of the modern civilization, gives it identity and identity, provides its basic knowledge, strengthens its foundations and existence, protects it against degeneration and It prevents stagnation and stagnation and gives speed and ease to its movement to reach its goals.

The purpose of this research is the civilizational analysis of the Islamic resistance of the Islamic Republic of Iran. This research aims to answer the question, what are the civilizational dimensions of Islamic resistance in the Islamic Republic of Iran? In contemporary jihad, resistance is a transnational idea to advance the goals of nations. The purpose of resistance is to reach the point of inhibition. Both in the economy, in the country's political issues, in social issues, and in the military issues. The discourse of Islamic resistance is one of the discourses produced by the Islamic Revolution, which can be examined in various political, economic, cultural, defense and security dimensions. taken and its specific concepts should be explained using the pure Muhammadan Islam as its central signifier. Civilization dimension is one of the important aspects of resistance in Islam. This article examines the coordinates of the resistance of the Islamic Republic of Iran at the level of modern Islamic civilization. In fact, in addition to the goals and vision set for the Islamic revolution of Iran, which is a new Islamic civilization, the strategy that the revolution has chosen to confront the enemies and remove the obstacles in front of it also shows the civilizational nature of the movement of the Islamic revolution of Iran. The problem of this research is what and the analysis of the civilizational dimensions of the Islamic resistance of the Islamic Republic of Iran. In this regard, after defining the concepts of resistance and civilization, the civilizational dimensions of the Islamic resistance of the Islamic Republic of
Iran are examined. The main distinguishing feature of this research is the qualitative comparison of resistance and civilization in the Islamic Republic of Iran, which is based on a modern analysis of civilization and a detailed examination of various dimensions of Islamic resistance in the Islamic Republic of Iran.
In this research, the research problem has been answered with a descriptive and analytical approach. "Descriptive research describes what is and pays attention to existing conditions or relationships, current processes, visible effects and developing trends.
This article has examined the coordinates of the resistance of the Islamic Republic of Iran at the level of modern Islamic civilization. Based on the findings of the research and based on the analysis of resistance and civilization presented, "Fundamentals", "Dynamics", "Cohesion" and "Meaning" are the four main components that can be used to formulate the civilizational aspects of the Islamic resistance of the Islamic Republic.
As a social school, Islam has a civilizational capacity and responds to human social needs at all levels. Therefore, the resistance that is formed based on Islamic principles also has civilizational coordinates. This makes it necessary to pay attention to the social dimension of Islam and create a background for the realization of the civilizational issues of Islam in the context of globalization and the domination of the West over various dimensions of human life in the contemporary world. In this regard, the frequent keyword of resistance, which finds meaning and meaning in the face of domination, is one of the key concepts that Ayatollah Khamenei, taken from the macro discourse of the Islamic Revolution, has emphasized many times in his statements. One of the most important strategies for deepening and consolidating the discourse of resistance among anti-dominion countries is to promote this theory that can be the cause of resistance against the domination system not only in Iran, but also in the territory of all the free nations of the world. The successful experiences of the Islamic Republic of Iran in recent decades in confronting the domination of global arrogance, as well as the success of the resistance front in the fight against ISIS, as well as the widespread popular role in the resistance fronts, including the presence of millions of Iranians and other nations in the funeral of Hajj Qassem Soleimani as The leader of the resistance clearly expresses the basic point that the Islamic resistance of the Islamic Republic of Iran is supposed to play an important role in the construction of modern Islamic civilization.

The nature of western civilization is to rule and dominate any civilization. Among the Islamic worries and concerns was the type and manner of dealing with Islam in front of Western civilization. In this regard, after the Islamic revolution of Hazrat Ayatollah Khamenei, with the understanding and importance of the issue on the Islamic world of the West, there are many statements regarding the new Islamic civilization. In this article, the authors are the observers of these, using the discourse analysis method of James Paul G., the statements of Hazrat Ayatollah Grand Ayatollah regarding modern Islamic civilization are examined. The method of analysis used in the current research is the discourse analysis method of James Paul Gee. In this method, with the combination of conceptual elements, it is possible to get to know the main elements of a discourse, the type of relationships between these elements, and finally the internal structure or organization of a discourse and show what order governs this discourse. In the present study, the author, after placing all the available data in different functions and determining the language parts related to each of these functions, with the help of James Paul Gee's discourse analysis method, identifies the key components of each language genre and the relationships between them. According to Paul Gee, if we can identify these seven linguistic actions and the linguistic elements and relations that make these actions practical in the analysis of a text, we have actually been able to analyze the descriptive discourse of a text. The findings of the research show that according to the seven constructive components of James Paul Gee's theory in the discourse of Ayatollah Khamenei's statements regarding the modern Islamic civilization, things such as the requirements of the software sector for the realization of the modern Islamic civilization, Western culture as an invasive and harmful culture for The creation of a new Islamic civilization, the relationship between science and the new Islamic civilization, the relationship between the knowledge of Muslims and the use of global tools and facilities for the realization of the new Islamic civilization, the action of the Islamic Ummah for the realization of the new Islamic civilization,  The relationship between universities and their directors and heads and the creation and realization of a new Islamic civilization, the policy of using software or lifestyle in order to realize a new Islamic civilization, a tool as a means to create a new Islamic civilization, the Islamic Republic as an example Successful from Islamic countries in the direction of realizing the new Islamic civilization and the role of education in the direction of the realization of the new Islamic civilization is important and valuable. In this article, an attempt was made to investigate and analyze the text structure of religious discourse books by using the seven components of James Paul Gee's theory, including identity, importance, relationships, connection, politics, symbolic system, and action. The results of the research show that according to the seven components of the theory of James Paul Gee in the statements of Ayatollah Khamenei, in the first component, dimensions such as the requirements of the software sector for the realization of the new Islamic civilization and Islamic unity for the realization of the new Islamic civilization as a prominent social and political reality. And it has become important. In the second component, in the statements of His Holiness, social and political identities such as Western culture are displayed as an invasive and harmful culture for the creation of a new Islamic civilization. In the third component, social and political relationships such as the relationship between youth, elites and officials have been established in the creation of the software part of the creation of a new Islamic civilization. In the fourth component, meaningful links have been established between the relationship between science and modern Islamic civilization, the relationship between Muslim knowledge and the use of global tools and facilities for the realization of the new Islamic civilization, the relationship between the realization of the new Islamic civilization and the obstacles of the Zionist capitalists. In the fifth component, actions such as the actions committed by young people to realize the new Islamic civilization, the action of the Islamic Ummah towards the realization of the new Islamic civilization, the relationship between universities and its managers and leaders and the creation and realization of the new Islamic civilization can be considered as actions Maatuf pointed out. In the sixth component, policies such as the policy of using software or lifestyle in order to realize the new Islamic civilization, tools as a means to create the new Islamic civilization, the Islamic Republic as a successful example of Islamic countries in the direction of the realization of the new Islamic civilization show to others. In the seventh component, Ayatollah Khamenei takes the signs and symbols of his discourse to the two parts of the tool and the textual part, and considers the role of education in the realization of the modern Islamic civilization to be appropriate, valid and privileged

Ethics and political ethics are essential elements in the formation of civilizations, in which wisdom has a serious presence in their foundation, on this basis, the main purpose of this article is to examine the place of wisdom and its effect on political ethics with a civilizational approach and referring to the thought of Ayatollah Khamenei (goal) The main question of this article is to examine the civilizational approach to wisdom in political ethics with an emphasis on Ayatollah Khamenei's point of view. It is necessary to achieve the truth of moral wisdom and moral ethics, and in the new reading of moral texts, in accordance with the conditions of effort and thinking for the new Islamic civilization, it can lead our society to new achievements. (statement of the problem) while paying attention to the wisdom of Islamic civilization and its value in religious texts and the correlation between wisdom and civilization in the thought of Ayatollah Khamenei, in the findings of the research and hypothesis, it is emphasized that wisdom is beside itself. Prudence, moderation, justice, knowledge, and wisdom are brought to the fore, things that regulate power relations and create a platform for the movement of society and the Islamic state towards civilization, when wisdom is present in the political ethics and moral relations of the Islamic state. found, freedom and civilized wisdom, political justice and free dialogues and civilization-creating interactions are widespread, which can provide the basis for achieving a new Islamic civilization. (Findings) A practical and descriptive-analytical method has been carried out, which is an innovative effort in its own way. (Methodology).

Islamic Revolution In the course of realizing its aspirations, demands to formation of an optimal Islamic state; that state should have the capacity of building the modern Islamic civilization. thus, we can call the present phase of the Islamic revolution, the phase of civilizational statebuilding. The problem is that this stage does not progress as well as we need. the aim of this study is pathology of factors associated with the realization of the desired Islamic state. It seems that the emergence of some cultural barriers in the Shia social life was disrupted the path of civilizational statebuilding. our main question is, what are the obstacles that made the arena of political culture of Shiite more limited in statebuilding phase? our method in this study is the deductive approach and our theoretical framework is taken from the "pattern of the triple analysis of the political thought of Islam". In this study, by researching the two areas of "political belief" and "political ideas", we have dealt with the pathology of the field of political culture that builds the Islamic state and We have shown that on the one hand, "astonishment in the age of absence", "authoritarianism" and "colonialism" have weakened the political beliefs of the Shiites; On the other hand, the "lack of social extension of Islamic philosophy" and the "lack of governmental jurisprudence" have led to the inadequacy of Shiite political thought to build a civilized state.

The Islamic Revolution, by transforming the political foundations of society, created new institutions in the construction and distribution of power after the revolution. But these institutions could not completely change the nature of the bureaucracy left over from the Pahlavi regime. The commonality of the institutions of the Islamic Revolution, despite their functional differences, reproduction at different times and in different areas based on emerging needs and threats, geographical and environmental expansion, clearly contradicts the bureaucratic structures of government Which is in conflict with secular rationality .In this article, by using the components, functions and mechanisms of the Ammar People's Film Festival, as an alternative to the modern institution of cinema, we present the model of revolutionary Islamic rationality and try to answer the question of what are the characteristics of the revolutionary Islamic rationality system? What is its role in the direction of modern Islamic civilization? Our assumption is that the institutions that emerged from the Islamic Revolution are efficient, progressive, original and based on revolutionary orientation only if they are based on the characteristics of the system of Islamic and revolutionary rationality and consider its function and actions in the organization. Accordingly, the system of revolutionary Islamic rationality is considered the most important software and hardware of state-building in the new Islamic civilization.

Some people in human societies are the physically and mentally disabled who, like other people, have all the rights. Governments have the most important role to play in enforcing their rights. Religious teachings refer to governments’ duties towards the physically and mentally disabled people. The present study thrives to answer the question with a descriptive-analytical method and its main question is “From the viewpoint of the Quran and hadiths, what are the modern Islamic civilization government’s duties in relation to the physically and mentally disabled people? The findings of the study indicated that, according to religious teachings, government agents have at least five types of obligations for disabled people’s sake: 1- Economic duties, 2- Social, 3- Political, 4- Educational, 5- Legal and judicial. In the economic terms, the government’s duty is to support all their material needs. In the social arena, it should provide the ground for their presence in society with such matters as the transfer of social responsibilities. In educational terms, through facilitating educational facilities, their intellectual and epistemological promotion should be considered by the government. In the political arena, the government should exempt disabled people from difficult tasks, such as jihad. In the field of judicial law, the government should act prudently, so that, on the one hand, sisabled people be in a position to assert their rights and on the other hand, they do not ruin others’ rights due to compassion for the disabled. Having these recommendations modeled, this study showed that the Islamic State agents should eliminate or minimize their emotional vulnerability in legislation and executive instructions.

In recent centuries, democracy has been one of the most popular political systems in Western countries and also considered by some governments and nations in the Islamic world. After the victory of the Islamic Revolution of Iran and the formation of a democratic government (the Islamic Republic of Iran), the exploration of democratic systems increased significantly and was examined from different approaches and with different concerns. However, the less considered approach has been that of civilization. With a causal-descriptive approach, this research deals with those parts of the Western democratic systems that have played a special role in building the capacity for civilization. Therefore, dealing with democratic governments is not only related to their democracy, but also to the position of democracy in the formation and continuation of Western civilization and the capacity of this system in the formation and consistency of new Islamic civilization. The results show that, due to the principle of autonomy, the Western philosophical anthropology and the type of attitude towards politics and the concept of power, the civilized position of this system in the Western civilization can be proved with an ontological approach. However, due to the contradiction of the fundamental values of the two systems of thought of Islam and the West, integration in the Western civilization, declination in the horizon of the Western civilization and its failure in building human dignity, this system can not build capacity and lay the groundwork for the formation and continuation of new Islamic civilization

From the Supreme Leader of the Revolution’s Perspective, the necessary condition for the correct goal-setting and direction of societies is the existence of an orderly and organized basis and thought. Creating a new Islamic civilization and getting prepared for the rise of the great sun of Welayah [Imam Mahdi], is the great ideal of the Islamic Revolution. The problem is to determine the components of the new Islamic civilization and draw a roadmap for its realization in the form of a specific model. In this research, initially, using in-depth study and analysis of contents of the Supreme Leader of the Revolution’s directions in the field of civilization along with studying the Statement of The Second Phase of the Revolution and investigating other studies in the field, the components for drawing a roadmap for the realization of modern Islamic civilization were determined as follows: being based on Islamic philosophy and religiosity, hope and trust in the divine promise, spiritual and moral growth and self-refinement, having a strong will, striving and revolutionism, having a suitable culture and lifestyle, science and technology, advanced resistive economy, key consequences, national power and dignity as well as international prestige, and modeling of Islamic society. In the next stage, using Interpretive Structural Modeling (ISM) method, the mentioned components were classified in six levels and the roadmap for the realization of a new Islamic civilization was modeled.

The main goal of the Islamic Revolution of Iran is to create a new Islamic civilization. Regarding this main goal, the main question of this paper is how can we provide the conditions for the creation of the new Islamic civilization? Looking at the history of the rise and fall of civilizations, we find that one of the basic drivers of civilizations is science and technology. All civilizations throughout history have emerged with their access to new technologies that have facilitated the provision of human needs and demands. According to historical experience, new and emerging technologies, and technologies that will be acquired in the future, are among the most important factors that influence developments and shape the future. Therefore, in order to achieve a new Islamic civilization, access to new and emerging technologies and efforts to participate in the process of creating technologies in the future is essential. In this article, an attempt is made by descriptive-analytical method to study the impacts of new and emerging technologies on the process of civilization and to explain their role and impacts on the formation of a new Islamic civilization.

The concept of social capital, as presented by various scientists, mostly includes concepts such as trust, cooperation and mutual cooperation between members of a group or a community, participation and aspects of social structure that form a purposeful system and turn them towards interests. The subscriber leads. Accordingly, the concept of social capital and, in a way, the importance of communication, is one of the important components in explaining the pattern for achieving a New Islamic Civilization. Ayatollah Khamenei, as the most important theorists in the field of New Islamic Civilization, has drawn a special geometry for this civilization that has a special place in social capital. Researchers in the present research are trying to examine the position of the concept of social capital in their view of civilization. To they first tried to answer the question of what the concept of New Islamic Civilization means from their point of view and what are the most important features of its realization? And what is the place of social capital indicators in this definition? To answer these questions, first, the social capital literature was reviewed by documentary analysis-libraries, then the definition of New Islamic Civilization and indicators of social capital were extracted from the statements of Ayatollah Khamenei by the method of Grounded Theory that support and immunity of the Islamic system, and the establishment of mutual relations between the government and the nation along with the creation of a sense of social responsibility are the results of increasing social capital

Today, what historical and objective fact is the issue of re-raising the issue of "Islamic civilization" in the discourse and literature of the Islamic Revolution of Iran? It has become a scientific-research concern. The present study tries to answer part of this problem with a future research approach and based on the method of "historical processology" of Islamic Iran. Identifying trends in the history of any nation will pave the way for studying and drawing the future of that nation. The historical movement of the Iranian nation has put it on the path of historical evolution that leads to a new civilization. By adapting the specific trend of the history of Islamic Iran to the general trend of human history, the Iranian nation has achieved a historical growth that lasted until the Islamic Revolution. The Islamic Revolution, by continuing and creating self-awareness of this historical "trend", can achieve its own "probable future", that is, the "new Islamic civilization".

The theory of "new Islamic civilization" includes two dimensions of civilization and Islam, which has within itself the idea of transcendence, superior civilization, evolution and identity. This theory is the plan of the religious world and the renewal of the religious covenant, and ultimately promotes the evolution of several dimensional for human beings. to move towards the new Islamic civilization, first, the way must be determined by theorizing. Therefore, the author decided to shed light on this theory from a philosophical and historical perspective. this theory can be survey on two macro levels; The first level, as the basic level, includes the philosophy of history. The second level focuses on a historical reading of Islamic civilization. The theory assumes that historical events are continuous and evolving and are never discrete events. The era of Islamic awakening, which has covered the entire Islamic world for about two hundred years, finally led to the Islamic Revolution of Iran. The Islamic Revolution is the product of the historical conflict between the Islamic world and Western civilization and has the latent potential of Islam to create a political system based on religious tradition in the modern era and can be the product of a "new Islamic civilization.

Today, the concern of the new Islamic civilization has occupied the minds of many writers, and everyone is trying to identify a model for the transcendent / desirable life for Iranians and, on a larger scale, the Islamic world, but the reality is that it provides a defensible model. And the negotiable becomes possible when a clear knowledge of the lived experience and historical background of Islamic civilization is given. Showing such an image, of course, is based on the ontology of civilization on the one hand and how it is present in social life on the other.A group of writers, consciously or unconsciously, have approached the nature and vitality of civilization (ontological view) and for it, imagined stages such as emergence, growth and development, expansion and prosperity, and decline and decline, and based on that, optimistically It is heartbroken to flourish and grow again and move towards a new Islamic civilization. The present article tries to answer the central question with a critical approach and a descriptive comparative method, whether Islamic civilization - as a description - has recognizable stages in its historical path or not, and in any case, how can we move towards civilization? New Islamic step ? The main hypothesis of the article is that Islamic civilization as a kind of biosocial and process of becoming, has not gone through certain stages and reaching the best of it / the new Islamic civilization is not a certain and preguaranteed thing, but in the shadow of society reform And the promotion of virtue and knowledge in it is achievable.

The main actor in the creation of a new Islamic civilization is "man" and what happens from zero to one hundred in civilization is for man and in order to create the conditions for his growth and excellence. On the other hand, today, cyberspace, as a meaningful space and effective on human lifestyle, has entered most of the physical areas of human life. From an educational perspective and with a focus on "human upbringing"; We can define the process of transcendence of the realization of the "new Islamic civilization" including the three stages of "humanization", "community building" and "nation building". Then, we count the "positive" or "negative" or "dual" educational effects of cyberspace on these three stages. However, the present article is exploratory and seeks to answer the following questions with a qualitative approach and descriptive-analytical method; What are the educational effects and consequences of cyberspace in the realization of the new Islamic civilization and how can it be identified? For this purpose, in the findings section, first a model is proposed to identify the effects and consequences of cyberspace in the realization of modern Islamic civilization and then based on the proposed model, eight positive educational effects and consequences, nine negative educational effects and consequences and four effects and consequences Educational duality has been identified.

Theories of civilization are formed based on the intellectual foundations and social approaches of thinkers. It is possible to measure and evaluate the patterns of civilization with it. Ayatollah Javadi Amoli is one of the leading Muslim thinkers and, contemporary influential people who pay attention to the civilized identity of Muslims. His view is important because of the originality, wise method and logical confrontation with rival civilizations. This research pays attention to the civilizational approach of the Islamic Revolution, and discusses the nature of the new Islamic civilization from the perspective of Ayatollah Javadi Amoli. it is possible to benefit more from his guidelines in the fundamental studies of modern Islamic civilization. The main purpose is to explain the outlines of the thought of civilization of Ayatollah Javadi Amoli. The main question that what are the foundations of modern Islamic civilization in the thought of Ayatollah Javadi Amoli? The research method is descriptive, analytical and, based on data collection in a documents (the text, works and lectures of Ayatollah Javadi Amoli). This study shows that the new Islamic civilization in the thought of Ayatollah Javadi Amoli is an inevitable necessity and desirable priority. The intellectual and theoretical foundations of this idea are based on: epistemology, anthropology, ontology and value principles, the original Islamic sources (Qur'an and Sonnat), rational insight and free thinking. Accordingly, the new Islamic civilization has various elements, continuous, divine face and all issues of concern. The model of modern Islamic civilization is based on the development of "Kowsari" versus proliferative development, and it has characteristics such as balanced, sustainable, creative, free, social and benefiting from the heritage of the past.