According to its background in the cultural history of the modern West, the meaning of civilization is full of conventional elements that may lead the civilization of the Islamic world to conventionalism. Thus, in this paper, in the first step, through referring to the human and moral nature of civilization, civilization is defined as the largest system (super-system) of human relations. Then the Islamic aspects of civilization in "Islamic words of civilization", "Islamic sources of civilization", "Islamic criteria for civilization", "Islamic principles of civilization", "Islamic culture in the process of civilization", and finally in "Dense Islamic responses to the accumulated needs of the Islamic world can be pursued. Based on this outlook, just as being a civilization is realized through meeting the great needs of humanity, Islamization also occurs at this point in response to the genuine needs of human societies (civilization as cumulative responses to the dense contemporary needs).

The project of a new Islamic civilization and the movement toward it, as a social necessity, make it essential to extract the Islamic semantic network surrounding it. Without extracting this semantic network, it is impossible to formulate the variables involved in the process of achieving a new Islamic civilization. In extracting the semantic network related to the new Islamic civilization, the primary and most explicit source is the text of the Quran. One of the missions of the Quran is to foster a comprehensive insight in humans (a civilizational perspective) to establish a connection with existence, the origin, and the hereafter. Accordingly, the Quran consistently strives to create, sustain, and expand this civilizational perspective by “reminding” and recalling the factors essential for the dynamism of human social life. The Quran establishes this connection by recalling blessings such as security, unity, benevolence, justice, and freedom (which can be categorized as political blessings). The primary objective of this research is to analyze how divine political blessings (with a focus on the blessings of unity, security, averting danger, and guardianship) influence the process of realizing a new Islamic civilization. The central question of this article is: What is the significance of the Quranic concept of “reminding” and recalling “blessings” from a civilizational perspective, with an emphasis on the application of political blessings (unity, security, averting danger, and guardianship) in achieving a new Islamic civilization? Specifically, the main question of the article is: How do divine political blessings impact the processes of attaining a new Islamic civilization? The hypothesisis that the Quran, by emphasizing the remembrance and proper utilization of these blessings, guides the Islamic community (ummah) toward civilizational advancement and prevents its decline. Using a descriptive-analytical method and providing examples from the Quran, with a focus on relevant verses, this article examines the role of these political blessings as key elements in the dynamism of Islamic civilization. The findings of this research indicate that the Quran, by emphasizing divine political blessingssuch as unity, security, averting danger, and guardianship, along with the necessityof gratitude and fidelity to their covenant, guides the Islamic community toward establishing a civilization grounded in justice, scientific progress, social welfare, and ethical values, while preventing its decline. For instance, unity, as one of the political blessings, fosters social cohesion and enhances the convergence of the Islamic community. Security serves as a foundation for achieving justice and progress, playing a fundamental role. Averting danger ensures the stability and sustainability of the Islamic society, while guardianship, as a governance system rooted in justice and Sharia, plays a pivotal role in guiding society toward excellence. These blessings not only influence individual ethics but also strengthen social responsibility, solidifying the foundations of Islamic civilization. The absence of these blessings can lead to the decay and declineof Islamic civilization. Therefore, the Quran, by emphasizing these blessings and the importance of gratitude and their proper utilization, directs the Islamic community toward civilizational advancement. This approach serves as a proactive strategy for preserving and elevating Islamic civilization, offering a model that contemporary Islamic societies can adopt.

The tolerance of Muslims in learning sciences, especially geography, is one of the reasons for the growth of civilization in the Islamic society. Analyzing the recent sources and using the descriptive and analytical method shows that from the very early centuries, inspired by the Islamic teachings that commanded them to acquire knowledge and awareness from others, Muslims paid attention to the civilizational assets of other civilizations in various sciences, including geography, and according to the need they had in this field, they translated works in this science from ancient civilizations such as Greece, Iran and India into Arabic. These translations, which showed the breadth of vision and tolerance of Muslims, introduced them to geography in a new and scientific way, and in the next stage, led to the writing of valuable works on the subject of this science in the Islamic world. Although these writings were somewhat influenced by the scientific achievements of others, in many cases, they presented new and novel achievements, foundations and methods, and even challenged some of the previous knowledge in some cases.

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

The main basis of Islam thought system to manage a society, in opposition to other schools, is not merely peacefulness but also fortune and perfection. In the Quranic look, one of the standards of the utopian society is the wisdom of its people in the knowledge and three groups: 1. the obligations and prohibitions of discourses imply to the relationship between human beings and God. 2. The obligations and prohibitions of discourses imply to the relationship between human beings. 3. There are the obligations and prohibitions which are absolute and more general. The obligations and prohibitions which are mentioned in the noble Quran comprises of the considerable issues and points which cab seen in different parts such as jurisprudential, moral and training and different individual, social, cultural and political fields which make the society develop and be flourished.

IR’s establishment has been regarded as a starting-point for a movement against those of Pride in the world. A revolution that during cold war, after second world war between USA and USSR and with a return to Islamic pure teachings has prepared the ground for establishing Islamic new civilization. IR as the most cultural social revolution of the world caused deep theoretical, cultural, social, economic and political changes in Muslim and non-Muslim nations and, with intellectual, philosophical, spiritual, inferential and creative theme, applied pure Islamic teachings in human social and personal life. The paper, using the metaphor Fractal geometry, has described IR leader’s part and impact in world new revolutions and given a model of leadership in IR’s fractals for establishment of Islamic new civilization.

The current paper aims to identify Islamic political philosophy based on the new challenges in the philosophy of social sciences. For this purpose, the method of internal analysis has been used to provide answers to new questions from Islamic philosophy. The paper claims that Islamic political philosophy is a kind of philosophy that has dealt with philosophical research in the field of politics by taking advantage of the content of Islamic teachings and its civilizational heritage on the one hand and benefiting from the achievements of civilization in every era. One of the findings of this paper is to identify the characteristics of Islamic political philosophy, which has been examined from the perspective of new challenges in the philosophy of social sciences. The findings of this paper can be used to study the history of Islamic political philosophy, Islamic political philosophy, and Islamic civilization.

The advent of Islam occurred in an ignorant society that paid little attention to science. Except for a short period, there was neither encouragement for learning nor effort to acquire knowledge. However, Islam, upon its arrival, encouraged the pursuit of knowledge and made it obligatory for every Muslim man and woman. It elevated the status of scholars, praised them, and emphasized the importance of seeking knowledge—even if it lay in the farthest corners of the world. The secret behind the brilliance and distinction of Islamic science compared to the sciences of previous civilizations lies in this very point: the advancement and superiority that resulted from a combination of factors, foremost among them the transformative role of the Holy Qur'an. Moreover, the specific historical circumstances also played a significant role in advancing scientific progress within Islamic civilization to a high level of development. Muslims were the ones who developed the true scientific research method based on experimentation, and they made significant contributions in fields such as medicine, pharmacology, mathematics, astronomy, chemistry, zoology, botany, and more. But has the scientific civilization of Muslims now come to an end? Has its light dimmed, leaving Muslims with no option but to rely—willingly or unwillingly—on the light of modern (Western) science? And what is the solution? This study reveals that modern Western science itself is but one link in a long chain—a period within an extensive history that began with the emergence of humans on earth. Contemporary science has not achieved its current dominant and powerful state in isolation. It has been built upon near and distant foundations and pillars. Modern Western science is currently the final link in a long chain, and other links will follow. Like the sciences of past civilizations, it, too, will eventually come to an end. In recent years, a number of Muslims have initiated a new awakening, and faint sparks of scientific brilliance and research have emerged here and there—perhaps the future holds promise. The method employed in this research is a historical-scientific one, based on scholarly studies, documents, and analysis.