نشریه مطالعات بنیادین تمدن نوین اسلامی
سال سوم شماره 1 (پیاپی 5، بهار و تابستان 1399)

Abstract The Islamic Revolution of Iran claims to be a new social order that manifests itself on a pervasive level in the form of new Islamic civilization. Moving towards a new Islamic civilization is fraught with challenges that shape the issue of this research. The method of data collection in this research is a documentary study and information analysis has been done by content analysis method. Based on the findings of this study, civilizational challenges of the Islamic Revolution of Iran in the categories of "possibility of realization of new Islamic civilization", "requirements of realization of new Islamic civilization", "scope of civilizational transfer of new Islamic civilization" and "meaning and objectivity" In new Islamic civilization, it can be classified. The impossibility of realizing new Islamic civilization is a challenge that is being explored in this paper. Social expansion of revolutionary rationality, training of human resources at the level of new Islamic civilization, transformation in the humanities and excellence of management model, lifestyle reform and increase of intercultural interactions are the most important requirements for the realization of new Islamic civilization that lack of pay attention to them will be One of the main challenges of civilizational movement of the Islamic Revolution. Intellectual developments, scientific advances, intercultural interactions, social divisions, political seditions and international wars are among the mechanisms of the scope of civilizational transfer, that lack of management them will face the movement of the Islamic Revolution with serious challenges. Lack of meaning and objectivity is also one of the most important challenges of any civilization.

Imam Khomeini believes in a purely political nature for pure Muhammadan Islam, not American Islam, and believes that Muslims must conquer the key strongholds of the world. This conquest is possible with the formation of a new Islamic civilization (importance). Since power plays a key role in the establishment and protection of civilization, the issue of the article is to examine the role of power in the establishment of a new Islamic civilization in Imam Khomeini's system of thought (issue). From Imam Khomeini's point of view, civilization has not only material and difficult dimensions, but according to his ontological and anthropological system, civilization, in addition to the material dimension, has layers of beliefs, tendencies, behaviors and structures. These three layers are completely intertwined and interconnected to form structures that fit together (theoretical framework). In Imam Khomeini's thought, civilization has eight types and has four layers. Cultural power refers to the layer of fortifications and tendencies, political and economic power refers to the layer of beliefs and behaviors. Cultural power is more important than other pillars of civilization and is the foundation of other pillars, and with the strengthening of cultural power, economic and political power increases, and with the weakening of culture and cultural power, other pillars are weakened. At the same time, if economic power or political power is weakened, the formation of civilization will be challenged (findings). From Imam Khomeini's point of view, the source of culture is Islam, and Islam is not one of the elements of civilization, but the civilization itself. The present article examines this approach in Imam Khomeini's political thought using the analytical-exploratory method and using the method of corresponding and obligatory signification obtained from the knowledge of logic and principles of jurisprudence (method).

Public policies are decisions made by the policy system in the form of policy steps to solve public issues. The process of policy making is in three areas Compiling, implementation and evaluation, The role of Compiling is prominent. Now that we are in the third step of the five steps of the modern Islamic civilization, the Islamic State, The necessity of understanding the components of public policy Compiling in Islamic State, It is important as a step towards the realization of Islamic society and ultimately of modern Islamic civilization. Therefore, the purpose of this study is to evaluate the components of Compiling public policies in Islamic State with the approach of modern Islamic civilization. The research method, qualitative content analysis, library study and document review Through research related to the title of the research, is the official site of the Supreme Leader. The findings show that the dimensions of the components of public policy Compiling in Islamic State depend on factors such as information, knowledge and insight. The general conclusion is that, the general policies should be formulated in such a way Where the values and norms of society, the interests and interests of the general public, the determinants of boundaries, the flexibility and the future, Consider ethics, transparency and clarity, adaptability, comprehensibility and issues and problems of the general public, With the passage of Islamic State and the realization of Islamic society, the ground for the creation of a new Islamic civilization will be realized.

with the revelation of the Prophet Islam, as a law based on revelation, has become the source of identity, rules and norms of social, political and economic life of Muslims. Perpouse: in the political dimension of the Islamic Caliphate, it has been a common form of Muslim political organization for decades. With the development of the Westphalian system of the West in the sixteenth century, the modern state became the only form of identity of political organization, and other political systems either underwent major changes or disappeared altogether. The governments of the Islamic lands, which themselves had a rich Islamic civilization in their societies, faced deep challenges. Therefore, the main question that has been raised is that what challenges has the expansion of the modern national government arising from the Westphalian system posed to the escape of Islamic civilization, especially in Arab societies? The provisional hypothesis is that the failure of secularist and nationalist ideas based on the Western Westphalian system in the Arab world has gradually led to an identity challenge in the Arab Islamic world.

show that these identity or institutional challenges based on the views of constructivists such as Went and Owen, lead to redefining the identity of authoritarian and conservative Arab states based on genuine Islamic culture and civilization and their interactions with Islamic and Western societies. Has been. Research

In this research, descriptive-analytical method and data collection method is based on library method.

Imam Khomeini believes in a purely political nature for pure Muhammadan Islam, not American Islam, and believes that Muslims must conquer the key strongholds of the world. This conquest is possible with the formation of a new Islamic civilization (importance). Since power plays a key role in the establishment and protection of civilization, the issue of the article is to examine the role of power in the establishment of a new Islamic civilization in Imam Khomeini's system of thought (issue). From Imam Khomeini's point of view, civilization has not only material and difficult dimensions, but according to his ontological and anthropological system, civilization, in addition to the material dimension, has layers of beliefs, tendencies, behaviors and structures. These three layers are completely intertwined and interconnected to form structures that fit together (theoretical framework). In Imam Khomeini's thought, civilization has eight types and has four layers. Cultural power refers to the layer of fortifications and tendencies, political and economic power refers to the layer of beliefs and behaviors. Cultural power is more important than other pillars of civilization and is the foundation of other pillars, and with the strengthening of cultural power, economic and political power increases, and with the weakening of culture and cultural power, other pillars are weakened. At the same time, if economic power or political power is weakened, the formation of civilization will be challenged (findings). From Imam Khomeini's point of view, the source of culture is Islam, and Islam is not one of the elements of civilization, but the civilization itself. The present article examines this approach in Imam Khomeini's political thought using the analytical-exploratory method and using the method of corresponding and obligatory signification obtained from the knowledge of logic and principles of jurisprudence (method).

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.

Investigating and explaining the causes and origins of the difference between Islamic lifestyle and other lifestyles and Introducing the factors of some people's tendency towards non-Islamic lifestyles from the perspective of the Holy Quran; It warns of obstacles that deprive human beings and human societies of the choice and scrutiny of a superior lifestyle and it seeks and helps the seekers of growth and excellence of the individual and society. And it makes the irreplaceable position of the Holy Qur'an more visible in response to the fundamental problems and questions of man in life. This research has been done in the framework of analytical and descriptive methods and library method has been used to collect materials, And the concepts of the Holy Quran are the main reference and source for quoting its contents and arguments. God Almighty in the Holy Quran, in addition to introducing Islam as the only divine religion; Approves and recommends the Islamic way of life as the superior way of life and rejects other religions and lifestyles. God-centeredness towards humanism is the main source and reason for the difference in the lifestyle of the Muslim man with those who are inclined to other lifestyles. ignorance; Imitation and Stagnation; Arrogance; Denial and reversal; Fanaticism and worldliness; Neglect and forgetfulness; Satan's seduction and deception; Jealousy and extravagance; Among the causes and factors are being deprived of the divine religion and inclining to other lifestyles.

Rationality is a human ability and talent at the disposal of discovering and applying rules and regulations in the social world. The result is the stabilization of social life. Creativity is also a human talent and ability to change the social world. The notion of culture and cultural theory will determine the meaning and theory of civilization. In both cultural theories and definitions and theories about civilization, the duality of creativity-rationality has been prominent and important. In modern paradigms, different interpretations of these two designs have been proposed. The analysis of these theories, and more importantly, the conceptual and analytical formulation of this duality based on paradigmatic and fundamental ideas in transcendent wisdom, will open a new conceptual path and framework for theorizing in the field of modern Islamic civilization. In this paper, by summarizing the views of transcendent wisdom about the existence of society and the relationship of the individual with society, the areas of transcendent social thought, the existence of culture and civilization, the social world, the emergence and continuity of culture and civilization, the originality of human behavior or action, and the result of a theory about the duality of creativity and rationality have been proposed with the transcendent wisdom approach.

Abstract The ummah, the super-system of human relations, is unique in the Holy Qur'an and the trans-civilized. However, in verse 120 of Surah An-Nahl, Prophet Ibrahim (AS) is called the ummah alone. The capacity of the ummah in the form of "one person" and "human system" raises the question of how a human being can create a role in the form of a nation? For this purpose, and in order to extract the characteristics of the nation of Prophet Ibrahim (AS), the interpretations of the sects about verses 123-120 of Surah An-Nahl were examined comparatively. The ummah is introduced in the Holy Quran at two levels: "the system of the nation" and "the individual of the nation". Among all the characteristics of Prophet Ibrahim (AS), the nation of Hanif Ebrahimi is the unique characteristic of Prophet Ibrahim (AS) It seems that this feature, along with features such as "Qanta Allah", "I am not one of the polytheists" and "Shakra Lanameh" has made her the ummah. The nation of Hanif Ebrahimi is the rational origin of the ultra-civilized system of the ummah Which transcends temporal, spatial and racial boundaries And it encompasses all the righteous human beings of the universe at any time and place and with any divine religion. On the other hand, the great extent of the existence of Ibrahim (AS) in the form of the ummah, with the connection between the Alawite selves of human beings, leads the hearts of the righteous human beings of the world to the ummah.

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.

The Supreme Leader, as a revolutionary thinker, raised an important issue called the realization of a new Islamic civilization, which is strategically important, and research on this issue has a religious and theological approach in that it is in line with the divine promise in the Qur'an. It matters. The problem is that Western civilization, based on liberal principles and humanistic anthropology, is now being widely propagated and there is concern that in the not-too-distant future it will permeate Islamic societies, including the Islamic Republic, with Islamic teachings and goals. The Islamic Revolution is in conflict. Imam Khamenei has proposed a new Islamic civilization in the face of the invasion of Western civilization. Therefore, in order to increase knowledge and strengthen the intellectual and doctrinal strength, the question must be answered: What are the preconceptions and theological and doctrinal infrastructures for the realization of the new Islamic civilization? The possible answer to this question is that belief in the maximum religion and association with the Ahl al-Bayt (AS) and the like can be considered as the foundations of the realization of a new Islamic civilization. This article has tried; Using library tools and referring to the Supreme Leader's website, and using the method of Sabro Taksim argument, he first tests and hypothesizes all the hypotheses and then selects the acceptable ones, and finally agrees with the conclusion that believing in the maximum religion, Monotheism, central Imamate and Islamic anthropology are considered as preconditions for the realization of a new Islamic civilization.

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.