نشریه مطالعات بنیادین تمدن نوین اسلامی
سال سوم شماره 2 (پیاپی 6، پاییز و زمستان 1399)

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.

The new Islamic civilization is an ideal state in which all the civilizing capacities of the Islamic religion are reached. Social phenomena are among the capacities of civilization that can play a role in the favorable or opposite direction for the implementation of the new Islamic civilization. Therefore, it is necessary to use all their capacities in the favorable with the realization of the new Islamic civilization. The purpose of this study is to present a disciplined method in dealing with managing social phenomena, to maximize the state of these phenomena in order to achieve a new Islamic civilization. Therefore, here we has introduced the restorative engineering of social phenomena. For instance, its process in dealing with the phenomenon of women’s employment and designing the Islamic lifestyle pattern of the actors of this phenomenon at each stage. The proposed method is based on four steps of feasibility study of restorative engineering, realistic drawing of the existing model of the phenomenon, restoration of the existing model and validation of the restored model.

In the modern Islamic civilization,the institution of waqf has a special place from both religious and economic perspectives.Despite this position, unfortunately,during the days of the endowment property, especially in the case of registered properties, a part of the national capital has been lost and sometimes the lack of endowment trustees and endowment disorders have caused this religious institution to not be able to maintain its legal and social status.To include its desirable effects in the field of development and welfare in the Islamic community.The present article is a fundamental-theoretical research with a practical approach in a descriptive-analytical manner and documented in written sources.The great world is determined.In line with the above goal and to facilitate the current situation and achieve the future in the new Islamic civilization,the weaknesses and strengths of the endowment institution in the current world should be examined to correct these points in moving towards the future, and the leading threats to opportunities.To becomea new one, in order to bring Islamic civilizationto its place in the field of competition, economy and trade.Achieving this goal will be achieved througha detailed analysis of the pillarsof the endowment institution in the cultural, social,economic and exploitation dimensions,so that Islamic societies with a clearer vision and more principled strategies in the field of management towards newgoals moving towards the futureTake a step.

 Man moves in the context of history based on his kind of attitude and chooses his path; Therefore, the type of human attitude to the world is important in building civilization. This article tries to explore the effect of worldview on the construction of civilization from the perspective of the Quran by descriptive-analytical method and Quranic. The findings indicate that from the Qur'anic point of view, there are three general views of the world, which can be titled such as the secular attitude and the afterlife ‘The worldly seekers of the Hereafter (or strife or indifference)’worldly seekers and afterlife. If human beings believe in any of these three and place themselves in the orbit of their realization, there will be three different worlds or civilized worlds. The first attitude, if fully committed to it, can not build any civilization, But the other two attitudes are able to build two civilizations, one establishing a satanic civilization and the other a monotheistic civilization in the form of multiple existence. Keywords Civilization world, Attitude to the world, Attitude to the Hereafter, Monotheistic civilization, Satanic civilization

The purpose of this study is to explain the components of political thought of the researcher Sabzevari as Shaykh al-Islam, the capital of the Safavid state in the emerging Shiite civilization of that time. The data collection of this research is done by documentary and library method and is based on the theoretical framework of Sheldon-Welin. Inspired by the theory of scientific revolutions, Thomas Cohen states that a political paradigm is formed through its superiority, is used only by practitioners, and is modified or modified by paradigm makers without fundamental change and while retaining the original framework. It becomes. In this research, using the theory of political paradigms of Valin, a model of political thought of a green researcher based on the book "Roza Al-Anwar Abbasi" in relation to a Turkish scholar in the Shiite civilization of the Safavid period has been obtained. Based on the analysis of the data of this research, the researcher Sabzevari as a paradigm maker has organized the components of his political thought within the framework of the paradigm of the researcher Karaki as the leading paradigm. In relation to the three main components of the political thought of the scholar Karaki, including: "Justice" has been expressed as "justice" and "moderation" as a chain of interconnected concepts. According to the researcher, "justice" appears in the person of the sultan, "justice" in the classification of ulema and "moderation" in the classification of the people, and after the completion of this chain, the monarchy becomes legitimate.

With the expansion of developments and new interactions, young people and new generations have been largely influenced by new dimensions of elite and social character design in forms such as symbolic elites (movie, sports and art stars). This issue may become a serious challenge when this new group of elites acts as the main drivers of society and practically replace the intellectual elites and turn to specialized issues and macro-policies of societies such as political and economic lines, and even ideologically undertake.

The present study seeks to address the question of how scientific elites can return to their original position for the development and progress of the Islamic world with a futuristic research approach and script writing method. Main Hypothesis: Elites and thinkers achieve the intellectual authority and leadership of societies if they can, firstly, in accordance with the original characteristics of societies, recognize the needs and demands of the people, and secondly by using new capacities and interaction methods such as cyberspace and Accompanying symbolic elites to turn their ideas into pervasive values in society.

The expansion of international interactions such as cyberspace provides new opportunities for the intellectual elites of the Islamic world by relying on the common values and beliefs of the Islamic world regarding human dignity can also cause internal influences for development. And be considered as one of the main drivers for the convergence of the Islamic world.

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 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

Civilizations as human achievement has long been a matter of discussion and scrutinizing. Every civilization is based on set of elements and certain components. Among many other components Geographical element is crucial to understand civilizations. In this study we aim to examine the significance of the geographical aspect and its relation to the other forming elements of a civilization. we try to find out the fact that whether location and geography has to be seen as an independent variable or merely as a dependent one. In doing so Theories provided by Hegel and George Friedman are discussed in the paper. Also, we tried to shed light on formation of Islamic civilization and the possibility of its revival with focus on Iran and Iranian experience in this regard. Civilizations as human achievement has long been a matter of discussion and scrutinizing. Every civilization is based on set of elements and certain components. Among many other components Geographical element is crucial to understand civilizations.

State of problem:

 The Gap Between the Civilizational Perspective and the Passivity of the Government Institution in Iran in Short-Term and Superficial Matters, and the Neglect of Institutional Agency.

To study the institutional action and policy of the civilized government in entrepreneurship in order to strengthen the internal power.

The research method in this study is descriptive-analytical, and the information was collected in a library and in-depth interviews.

The idea of being civilized makes sense to make changes at the institutional level and move away from government inaction about the future. The government should be inspired by the sources of civilization, at a deep level, i.e. institutional agency, to pave the way for a new Islamic civilization. Civilized entrepreneurship beyond superficial policies, i.e. new institutionalization based on understanding the facts of the Iranian Islamic In this narrative, businesses grow naturally and deeply, and consistently this narrative, businesses grow naturally and deeply, and consistently. The discourse of the civilized state is the basis for the formation of a new world and a new future and also cause a mental framework within the actors towards entrepreneurship.

Imam Khomeini's collection of statements is one of the great treasures of contemporary Islamic and revolutionary knowledge and the final charter of the Islamic Revolution. In this charter, the civilizing and goal-oriented view of Imam Khomeini can be seen as the civilizing social capitals. Civilizing social capital is a set of perceptions that create optimal communication and participation of the members of a society and prepare its existential container for the acceptance of a great civilization. Therefore, in addition to explaining the concept, dimensions, views, theories and models for social capital and the great Islamic civilization from the perspective of experts, the purpose of this article is based on the theoretical-abstract nature of Imam's thought. Is. In this study, the most important factors of the civilizing social capital of the Islamic Revolution have been studied from the perspective of Imam; These are: uprising for God, belief in the holy existence of the Guardian of the Age (pbuh), the popular leadership of the revolution, the revival of the oppressive thinking and justice of Islam, the mythical will and endurance of the great nation of Iran, the belief in Occult relief and Islamic-revolutionary systematization.

This article was conducted with the aim of studying the development capacities of cyberspace in order to achieve a new Islamic civilization and measures the relationship between communication technology and cyberspace from the perspective of Islamic civilization from the perspective of cyberspace experts and specialists. The exploratory view dominates the research and the combination of qualitative methods were used to achieve strong results. Eleven basic components, including studies of philosophy of technology, according to the policy related to cyberspace in Islamic countries, transfer and innovation related sciences cyberspace, Development and implementation of executive programs related to cyberspace, Development of humanities studies related to cyberspace, Development of virtual content producers, Cyber security development, Training of software and hardware experts, and Hardware and software development were achieved as development capacities.