How to face the western CIVILIZATION is one of the important issues that has made Islamic thinkers to think. Especially after the Islamic awakening, this intellectual effort has intensified in the Islamic world, and it is still a controversial issue. This article seeks to answer the question, what is the way to cross the western CIVILIZATION? The type of research is developmental in terms of purpose, and descriptive-analytical in terms of method. Documentation and library methods have also been used in data collection. The findings of the research show that we must face the western CIVILIZATION as a CIVILIZATION and overcome it. In order to pass through Western CIVILIZATION, one must first turn to critical Western studies,In the same way, the West came to know the East and Eastern CIVILIZATIONs, including Islamic CIVILIZATION, through Orientalism. In the next step, the decline and degeneration of Western CIVILIZATION, which both Westerners and Easterners themselves have realized, should be made a discourse, and Western CIVILIZATION should be removed from the campaign scene as a competing CIVILIZATION and an alternative model should be presented. Meanwhile, the best model is the new Islamic CIVILIZATION, which started with the Islamic Revolution of Iran.

The study of CIVILIZATION in the realm of humanities in our country does not have much of a boom,in particular, there are many issues that need to be researched from the perspective of conceptual and methodological approaches to CIVILIZATION. Among such issues is the concept of new Islamic CIVILIZATION. This article deals with the research critique of the book Razavi CIVILIZATION, which can be placed under the approaches of new Islamic CIVILIZATION,however, this book lacks a methodological and scientific view of the issue. After the introduction of the book and other works of the author in this field, the importance of the issue of new Islamic CIVILIZATION has been mentioned, and then we briefly enumerate the principles and foundations of book criticism and analysis, which includes a methodological view of the problem and a perspective of the characteristics of a scientific research book. The analysis of the book is done in two parts: formal criticism and content criticism according to the dimensions of the advantages and disadvantages,and then it is shown that despite the advantages such as the discussion of the new Islamic CIVILIZATION, attention to the role of CIVILIZATION of Shiite Imams and passive ignorance of the role of Imams (as) in history, but this book has structural and methodological shortcomings, such as: lack of definition of conceptual system, lack of logical order, non-argumentative and undocumented, methodological flaws and lack of analytical aspect. The necessity of analyzing the network of concepts of the family of CIVILIZATION, the necessity of drawing and explaining the philosophy of history from the Shiite perspective, the importance of methodical critique of CIVILIZATION texts, paying attention to the role of the relationship between religious science and new Islamic CIVILIZATION, the need for a methodological view of the issue of CIVILIZATION and adherence to the requirements of such studies are some of the results that this study emphasizes in the end.

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.

Islamic Revolution and the consequent Islamic state in Iran have revived Iranian-Islamic CIVILIZATION’s discourse in a modern form which is rooted in both Iranian and Islamic ancient CIVILIZATIONs. Post-revolutionary Iran, as an obviously determinant country in this CIVILIZATIONal field, which has developed the CIVILIZATION in the modern era, necessarily has to think and act CIVILIZATIONally in order to resist western Humanist and Materialist affects.Academy is the place within which knowledge, as clearly one of the most important foundations of CIVILIZATION-building, is produced. CIVILIZATION-building is the horizon toward which Iranian Universities should orient themselves. Academy is the canon of science, knowledge, and culture, and therefore plays an affective role in the formation, development and flourishing of a CIVILIZATION; and it could be said that University is the foundation on which CIVILIZATION is built. In other words, University in the modern era is not only the site of education and research, but also as an epistemological basis, participates in the process of culture and CIVILIZATION-building; the matter which this study attempts to elaborate. Thus, we attempt to explain and define the necessary tools and indicators in the process.

The essential needs of societies are provided through natural social organizations, called institutions. For instance, to create order and security and management of society, the institution of politics is formed. Every culture and CIVILIZATION has its own style of management and discipline. Hence, every CIVILIZATION has a political institution with its own structure. Modern CIVILIZATION was formed and developed by abandoning the unseen reality and relying on the apparent reality (secularism) and trust in man (humanism). Its social institutions, including politics, were based on this. With the victory of the Islamic Revolution in 1979 and the emergence of Islam in a civilized perspective, it seems that new structures were given to social institutions, especially politics. The present article tries to estimate the structure of politics in the new Islamic CIVILIZATION in a comparative study using the method of reviewing texts and discussing and consulting experts. The findings of this study show that the form of politics in these two types of CIVILIZATIONs are fundamentally different from each other; however, both may adhere to democracy. Modern CIVILIZATION, based on humanism and attention to the profit and benefit of human beings, allows any kind of action, but Islamic CIVILIZATION relies on divine lordship and tries to replace the system in politics with the importance of the link between the unseen and the visible. Divine to be present and current in different social levels.

One of the most challengeable concepts in humanities is concept of “CIVILIZATION”. There is no agreement on its definition and orientation. In spite of much literature has been produced on “CIVILIZATION”, but everyone has especial approach. Some of them look at the past and realize CIVILIZATION as a historical phenomenon. Some of them look at the present and realize CIVILIZATION as a project. Some of them look at the future and think about the end of CIVILIZATION. In the last group, some thinkers are worry and predict horror and savage and some other thinkers are happy about the end of CIVILIZATION. Also, some thinkers define CIVILIZATION as an ideology. In this article, we tried to glimpse these views and conceptualize from problematics of culture/CIVILIZATION and interpret approaches of CIVILIZATION.

The world has entered the new millennium with globalization, cultural development and dialogue among CIVILIZATIONs forming the bases for the new world order and international relations. At the same time, the twenty-first century is characterized by rapid, unprecedented urbanization. Today, almost half of the world"s population live in urban areas, and the rapid increase in urban population is expected to continue, especially in developing countries. The powerful forces of globalization are further propelling this historic transition, the central challenge of the 21 century will be how to make both urbanization and globalization work for the benefit of all human kind, instead of leaving billions behind. world cities will be especially influential in shaping the development of the global economy. Technological advances and easy access to information will enable cities to create more efficient ways of production, while capitalizing on the cheapest sources of materials. Urbanization in a "Globalizing World" is an authoritative assessment of the three most significant forces shaping the world today. It is essential to understand that urbanization, CIVILIZATION and globalization are positive forces of development in the 21 century. Cities are the centers of political power and industrial might, higher education and technological innovation, artistic achievement and medical advances. They are the great markets of today, the hubs of specialization and interaction, the sources of news and information, the suppliers of services, and the providers of sports and entertainment. In short, cities are the crucibles of CIVILIZATION. Cities of the future have more freedom. Greater freedom will be enjoyed by individuals and institutions because they will be networked electronically. Wired interactions will supplement face to face contacts. This will affect urban lifestyles as people can work at home, shop by computers and travel with credit cards. Urbanization is not evenly distributed around the globe. In western Europe, the United States, Canada, and Japan, four out of five citizens live in cities or towns. But in India and China, the figure is closer to three out of ten, but even where urbanization still is low, people are moving to the towns and cities. Globalization has not been a boom to all cities, While it has brought new opportunities and wealth to some cities, it has marginalized others, the marginalized city can be found anywhere in the world, but especially in Africa. It lacks the requisite information infrastructure and is generally not able to plug into the global economy.

ion 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.

The concepts of ghazâ and jihad, from the perspective of Muslims, originally referred to warfare in the desert and on land, in the path of God. However, as Islamic conquests expanded, naval jihad and ghazâ emerged, which were considered even more challenging than land-based warfare. In order to encourage naval jihad, rulers relied on hadiths and religious narratives that could raise the threshold of endurance and courage among Muslims, preparing them to confront the dangers and hardships of the sea. Alongside this, in order to expand naval conquests, shipbuilding workshops were established, either immediately after the conquest of ports or as part of the conquest process, and administrative offices (diwâns) were created to oversee naval battles and manage the activities of naval warriors in the Islamic states. This research examined the concept of ghazâ and jihad in the Mediterranean Sea, attempting to clarify the significance of ghaziness and naval warfare, and the role of Muslim states along the eastern and southern coasts of the Mediterranean in promoting and organizing naval ghazâ. The findings of this research suggest that the harshness of naval combat, the need for more advanced naval weaponry, the encouragement of martyrdom at sea, and the emphasis of Islamic texts and narrations on this matter were key factors highlighted by Muslim states neighboring the Mediterranean in their efforts to encourage naval ghazâ.

The birth and decline of CIVILIZATIONs are historical phenomena which happen ocasionally. Many CIVILIZATIONs have emerged, developed and finally declined throughout history. The Islamic CIVILIZATION is not an exception after centuries of decline it is beginning to revive.Today, the question whether or not Islam can rebuild CIVILIZATION is a controversial issue in the field of culture and CIVILIZATION. Some claim that reconstruction of Islamic CIVILIZATION and its development are costly imaginary and not congruent with the capacities and critical situation of Islamic societies. Others hold that reconstructing Islamic CIVILIZATION demands some conditions which seem to be at the verge of realization in the world of Islam. The present paper studies the factors of reconstructing Islamic CIVILIZATION