Each cultural heritage was at a time considered to be a significant phenomenon causing it to last to the present time. Accordingly, letters, old contracts, tablets, sculptures, roles, signs, buildings, and the like can be referred to as "objective history" or lasting ones, against "scientific history." Objective or ever-lasting history is a bridge between the past to the future. This study, by using descriptive and historical methods via documentary and library resources, sets out to investigate the Islamic foundations and underpinnings of the necessity for the preservation of objective history; namely, historical monuments. Various Quran verses as well as religious narrations and sayings are interpreted as highly recommending for the preservation of both objective and scientific history. There are ten foundational and pivotal theoretical basis for the preservation of cultural heritages including the tradition of writing and narration, the status of tourism and scientific tour in Islam, the right path of conservation of the historical heritages left from the past kings and emperors, reflection over the story of saving the body of Pharaoh from the sea, the need for drawing on prophetic traditions, the practical approach of religious scholars toward statutes and carved figures belonging to pre-Islamic history, the right path of endowment in Islam (vaqf), and fundamental status of mosques and temples in Islamic school of thought. It seems that on this basis, the Prophet and his chosen followers and past jurisprudents had not ordered the destruction of any historical works other than idols. Additionally, at the beginning of Islam, the currency in circulation among Moslems in Mecca and Medina, Iraq, and Syria were the Roman and Persian coins for over a decade. In sum, if the need for preserving the ancient heritage is taken as an acceptable notion of ‘progress’, this study intends to display a link between Islamic traditions and the concepts of development and progress.

Culture is a wide and deep field. In the meantime, many factors can affect the culture and change it. Humans live in society and every society has its own culture. It can be said that native or popular culture is a set of actions, behavior and knowledge, way of life, way of consuming food and clothing, religious thoughts and all things that people have inherited from their ancestors. But these cultural elements may pass from one system to another. This process has affected all economic, social, political, cultural and educational aspects of human life through information and communication technologies. Among these parts that are affected are culture and society, which form the most important basis of civilization and identity of any society. Cultural preservation refers to an identity that keeps culture from decaying over time and tries to create a positive change in it. Among the many efforts that have been made over time to stabilize and promote culture, this research is also an attempt to identify the basic effective elements and components for cultural preservation. For this purpose, the definition of culture and social capital was first defined, and then, by introducing cultural preservation and social capital, the factors affecting it were explained, which include: intrinsic factors (proportionate relationship of beliefs, values, artifacts, and the power of cultural levels),internal factors (sociability, social supervision and control and institutionalization),External factors (cultural exchange and invasion). Based on this, by referring to experts in the field of culture, the effectiveness of each factor and its amount were investigated and evaluated.

The purpose of this research is to know the effect of the components of psychological capital and intellectual capital on social capital in the 12th district municipality of Tehran. The current research is a descriptive survey and a standard questionnaire was used to collect data. The validity and reliability of the questionnaire was confirmed by the relevant professors and experts as well as confirmatory factor analysis, and the reliability of the questionnaires was confirmed using Cronbach's alpha (α = 0. 850 for psychological capital), (α = 0. 957 for intellectual capital) and (α = 0. 946 for social capital). . The statistical sample of this research includes 260 employees of the 12th district of Tehran, and a simple random sampling method was used. Kolmogorov-Smirnov tests and structural equation modeling were used to analyze the data. The results of the research show that the components of psychological capital such as optimism, hope, self-efficacy and resilience have a positive and significant effect on social capital and intellectual capital, and intellectual capital plays a mediating role in the relationship between the components of psychological capital and social capital.

Cultural heritage is one of the key pillars for transmitting values and historical experiences, encompassing a wealth of assets for every nation. From this perspective, various societies strive to preserve their cultural heritage. Political systems play a crucial role in this preservation, as cultural heritage inherently holds a political dimension, and each political system possesses significant power to realize this goal. Moreover, protecting national and local cultural heritage can yield considerable benefits for these systems. This study aims to examine the perspective and approach of the political system of the Islamic Republic of Iran toward preserving the country’s cultural heritage. Specifically, it investigates whether the Islamic Republic pursues political or ideological gains through cultural heritage preservation. To explore this issue, a qualitative study was conducted using purposive non-probability sampling. Semi-structured interviews were carried out with senior managers and experts in the field of cultural heritage in Iran. The findings reveal that the Islamic Republic of Iran does not view cultural heritage preservation as a means to achieve political or ideological benefits. It does not consider cultural heritage as a tool for legitimizing its governance. Additionally, the Islamic Republic does not focus on preserving the heritage of any specific historical period but rather regards the entirety of the nation's cultural heritage as significant. Furthermore, it does not use heritage preservation as a mechanism to promote a specific form of nationalism aligned with its ideals. The study concludes with a discussion of strategies to strengthen the preservation of cultural heritage in Iran

The present study investigated the relationship between the consumption of cultural goods and social behaviors and was carried out in the city of Isfahan. The study was a correlation study. The research population consisted of all the residents of Isfahan between the age of 15 to 70 of which, using quota sampling technique, 400 persons were selected as the sample. The research questionnaire consisted of two parts – part one measured the consumption of cultural goods with six questions which were related to usage of radio, television, the internet, written media, the mobile (or cell) phone. Part two of the questionnaire included 38 questions that measured social behaviors which consisted of the preservation of the environment, abiding by law, human relations, and the preservation of cultural heritage. The questionnaire had face validity, and its reliability was measured via Cronbach’s alpha, which was 0.85 for consumption of cultural goods, and 0.82 for social behavior. Research findings indicated that there was a positive correlation between human relations and listening to radio (r=0.12). There were no significant relationships between the use of television and any components of social behavior, Also, the correlation between internet usage and the preservation of cultural heritage were significant (r=0.22). Reading of the printed media was significantly related to human relations (r=0.15), abiding by law (r=0.24), preservation of the environment (r=0.15), and the preservation of cultural heritage (r=0.19). The use of the cell phone was also significantly related to the preservation of cultural heritage (r=0.20). There was also a positive relation between social behaviors (r=0.15), human relations (r=0.23)), the preservation of the environment (r=0.11) and the level of participation in socio-religious activities.

Creating precious architectural and artworks is an important socio-cultural act. Consequently, the act of preserving those resources could be considered a socio-cultural action. In general, preserving historic resources is studied as a humanist and modern act; however, historically, and particularly in the pre-modern era, there are instances of the same socio-cultural actions, which, if not entirely, at least in some parts, ties to the modern approaches of preservation.Methodology: This paper, in a descriptive-analytical method and with a concentration on social history, examines some of the existing examples and historical records of preservation actions. The main question of this research is how the preservation of historic resources as a socio-cultural action could be analyzed through social history. This question is important because the preservation of historic resources is not only a modern approach but a social and cultural response, which in many cases is for political and religious purposes. Thus, it could enlighten some parts of the cultural and social life of the people in pre-modern Iran.Conclusion: while it confirms the continuousness of society’s attention to historic resources over time for several reasons, including value, national and religious interest, cultural and social beliefs, and political motivations, it also creates public awareness and, subsequently, social advocacy for the conservation and preservation of historic resources, or in some cases, the opposite, destruction of cultural and historical resources for the same reasons.

Social participation is one of the most important concepts of the contemporary world in the field of architecture and urbanism. But our historical experiences have not been left out of this concept. The Isfahan Jame Mosque is an example that has always been visible throughout history, with the participation of the people in its preservation and maintenance. Given the function of social participation in contemporary issues, social study, and understanding of the historical experience of participating in the conservation of the Isfahan Jame mosque is essential for applying it to contemporary experiences. It is one of the most important buildings in the Islamic world that researches have been done about it, but most of these studies has been focused on its physical aspects and its cultural and social aspects have received little attention. On the other hand, the Isfahan Jame Mosque is one of the historical buildings that continues to its functional and physical life for centuries. The purpose of this study is to identify the cultural and social factors influencing the historical participation of Isfahan people in the preservation of the Isfahan Jame Mosque. From the perspective of the research methodology, the research method of this study is qualitative and is based on theoretical theory. In this study, a procedural approach is taken from the induction and is based on data analysis. The required data were extracted from the source of the artifact, ie the Isfahan Jame Mosque itself, and of course the inscriptions as the historical language of the Isfahan Jame Mosque and References including historical texts related to the Isfahan Jame Mosque and related research. The data were then analyzed and conceptualized and coded in three steps. This research seeks to answer the following questions: What are the historical and cultural factors influencing the historical participation of Isfahan people in the preservation and protection of the Isfahan Jame Mosque? And how are they influenced? The results showed that the process of preservation of the Grand Mosque of Isfahan has historically been done by both govern and with the participation of the people. Public participation in this process is clearly identifiable in the body of the mosque. Three general factors were identified from the results of this study. The first factor is the religious beliefs of the community which lead to the continuation of historical participation through the creation of a view of the necessity of social activism towards the physical social environment of Muslims and the necessity of preserving the social physical environment as a divine trust and through the mechanisms of tradition of endowment and patronage in Islamic culture. Has been preserved in Isfahan Jame Mosque. Alongside this factor, the factors of the sense of belonging to the community and the presence of a desire for immortality in the society's thoughts are other factors of historical participation in the conservation of the Isfahan Jame Mosque.

Problem statement: Beyond the external form, cultural heritage, carries the meaning that forms its internal and essential aspect. In the protection of works, since, it is necessary to pay attention to both their semantic and formal aspects, it is necessary to pay attention to the “ protection and transmission of meaning” in cultural heritage through an appropriate approach. A wide range of forms of cultural heritage, including the creation of art, writing, principles and approaches in the traditional profession and oral expression, in addition to forming various manifestations of heritage, are also a method and means of transmitting the meaning. Among these, due to their imperceptibility, non-physical methods, have received less attention and their various dimensions take little regard. Consequently, the risk of forgetting and destroying these methods and, of course, the meanings conveyed through them increases. One of these methods is the oral transmission method. Research objective: The present article aims at recognizing the oral method in the protection of works and paving the way for its revival in the protection of Iran’ s spiritual heritage, assuming that the oral transmission of meanings in the spiritual heritage, in many cases, has taken place for reasons beyond the impossibility of written recordings. Therefore, it can be said that this article seeks to answer the question of what capabilities have caused the oral method to be used as one of the methods of transmitting and preserving meanings in traditional societies Research method: Referring to written texts in this paper, some negative and positive reasons for the use of oral methods are analyzed and then their logical analysis is performed. The cause behind choosing this method is its relevance to the essence of meaning. Conclusion: The paper concludes that, based on the interpretations and concepts mentioned in the text of the article, in the oral method, in addition to preserving the meaning from the damage of the incompetent, the meaning continues vividly and dynamically; another result of the paper is that, due to the importance and use of human inner capabilities in accepting and transmitting meaning to revive it in the protection in contemporary meaning, it is necessary to train qualified human beings as bearers of meaning.