نشریه علم و تمدن در اسلام
پیاپی 3 (تابستان 1398)

The cyberspace has expanded over all aspects of human life and has also covered the Islamic society of Iran; therefore, based on the guidelines of the Supreme Leader, the Islamic society as one of the stages of the realization of the new Islamic civilization is faced with some harms of the cyberspace but the role of the cyberspace in forming the civilized Islamic society in Iran has remained vague! Thus, we face the following question: what is the role of the cyberspace in forming the Islamic-civilizational society in Iran? It seems that Iran's governmental institutions can play significant roles in the formation and maintenance of the society which is full of material development and spiritual progress by providing (social, economic, moral) security and public welfare and felicity. The aim of the present article is to show the potential and actual ability of these institutions in establishing a society of religious people which sets the necessary ground for the realization of the new Islamic civilization. In the present article, the realization of such a goal has been done through describing and analyzing the propositions and teachings presented by the Supreme Leader. Iran's governmental institutions, by emphasis on NAJA as an active participant, by understanding the other (the cyberspace) in the framework of revolutionary norms, can fulfill the expectations of the Supreme Leader in the role and position which is given to it.

Theorizing and presenting appropriate strategies regarding the establishment of economic welfare in the realm of the new Islamic civilization is one of the issues which cannot be ignored by Muslims who create civilizations and those who study it. Here, regarding the central role of monotheism in the Islamic thought and the position of believing in God among Muslims, one of the theories which can contribute to establishing public welfare in the life of the believers is their belief in the only God (monotheism) in all aspects of human life; therefore, we have tried in the present research to explain the reality of monotheism in worship by analyzing the main concepts and presenting their meanings in the first place, and then by reflecting on this concept and its relationship with the issue of public welfare in the field of economy and in the realm of the new Islamic civilization, investigate the six functions as the outcomes of monotheism in worship in establishing welfare and removing poverty and as the elements of creating civilization. The six functions include: 1. making an attempt in gaining income, 2. having regulations in the resources of gaining income and internal satisfaction, 3. economical and wise consumption of income, 4. paying salaries and financial endowments at the light of generous ethics, 5. establishing monotheism-centered social institutions and organizations, and 6. divine blessings and the descent of unseen favors and blessings.

The Islamic civilization is one of the most influential civilizations of the world which was able to establish relationship and connection between its own principles and the thoughts of other tribes and nations in a wide geographical scope and by using integrated and complementary culture and brought about a deep and dynamic intellectual change in the global system which was followed by vast and diverse scientific and cultural reflections. This civilization, from the third to the sixth centuries A.H, played a significant role in human culture and civilization. In this regard, using library sources and with a descriptive-analytical approach, the present article seeks to answer the following question: what were the grounds and components of the actualization of the Islamic civilization? According to the findings, several external and internal factors were influential in the growth of the Islamic civilization among Muslims; some are related to their theoretical and doctrinal principles and religious teachings and some were related to their behavioral functions and principles in the field of science and research. As a result, the Islamic civilization with prominent features like inclining towards sciences, rationalism, establishing justice, utilizing the heritage of previous people, flexibility and adaptability, freedom of thought, innovation, scientific comprehensiveness and integrity and precision, could reach its highest level of actualization.

By the victory of the Islamic Revolution and the formation of Islamist discourse against Socialist and Liberal discourses and the confrontation of the Islamic Revolution with these two and finally, the omission of the East bloc which had been against the West bloc in the international system was the thought and ideology of Islam that was raised against the West bloc and postponed the realization of the new world order which was the hope of the leaders of this thought. After years of the confrontation of these two fronts, the issue of the new Islamic civilization which was raised by the Supreme Leader, created a turning point in this asymmetric and unbalanced war and therefore, with the formation of the new Islamic civilization discourse, different theories were presented by Iranian and foreign thinkers in this regard which investigated the strategies of the realization of the new Islamic civilization. Among them, public diplomacy as one of the tools of foreign policy has been repeatedly emphasized by the Supreme Leader. Therefore, in the present article, first the criteria of the new Islamic civilization from the viewpoint of the Supreme Leader are mentioned and after explaining the concept of public diplomacy, the criteria of diplomacy from the viewpoint of the Supreme Leader are explained and finally its role in the realization of the new Islamic civilization from the viewpoint of the Supreme Leader is analyzed.

Creating Islamic civilization is one of the most important functions of Islam in line with the evolution of human societies; however, after the death of the Prophet of Islam (PBUH), Muslims were divided into groups and the disagreements among these groups wasted a lot of the opportunities which had to be utilized in the way of the actualization of Islamic communities. Regarding the history of religious disagreements among Muslims, the present article has dealt with the following question: What are the functions of the proximity of Islamic religions in the actualization of the Islamic civilization? In this regard, it is tried to study the functions of the proximity of religion and investigate its functions in the realization of the new Islamic civilization by using various sources and using analytic-descriptive method. It can be mentioned here that the proximity of religions can have many functions in creating the Islamic civilization like returning to original Islam, establishing the unified nation, expanding the discursive atmosphere, avoiding dissension and divergence and reducing fanaticism and extremism as the factors of creating the Islamic civilization.

Felicity and wretchedness as progress and decline are among the issues which are discussed by thinkers in different periods of history and even by ordinary people. Eternal life after death has caused man do his best to provide himself with the necessities of happiness in this world and especially the world after death and to avoid wretchedness. Using text analysis and description and library method, the present research seeks to analyze the theological viewpoints of two theologians, Sheikh al-Ishragh and Avicenna, regarding the meaning and ways of reaching felicity and wretchedness in this world and the Hereafter. Suhrawardi considers performing or abandoning divine orders or prohibitions as the way of reaching felicity or wretchedness in the world after death and regards the followers of Prophet Muhammad (PBUH) as felicitous ones; however, Avicenna considers felicity as preferring spiritual felicity over material felicity and that depends on providing the needs of the people in the society, and regards wretched people as those who have recognized the right but deny it most of the times.