This article studies the effects of modernism on Islamic societies and their educational system. Modernism has influenced all aspects of Muslims lives in the last two centuries. The identity crisis was one of its outcomes. To encounter modernism - traditionalists have rejected it, whereas new Muslim generations accept it excessively. It is now evident that neither of these two approaches can be suitable. There is lalso a third approach in Islamic world which concerns the integration of Islamic values with positive aspects of the modern civilization. At present, one of the most important functions of educational systems in Islamic societies is to solve the identity problem. To achieve this, our schools should take three measures: a) introduce negative and positive aspects of modernism; b)provid a true and dynamic knowledge about the Islamic heritages and c) supply a suitable Islamic model that satisfies needs of the modern Man. This article, with emphasis on the third approach, studies the general features of educational systems of Islamic societies in modern ages

Majority of practical terms in ophthalmology were compiled firstly in Muslims` medical dictionary. Anatomical and pathological terms such as retina and cataract were improved in this lexicon. Mohammad Ghazi, in journal of Azziae, has considered ophthalmology as an innovation which was firstly introduced by Muslim Arabs. Their attempts promoted this science and retained it the best for a long time. The publications of these scientists had been taught at European universities as the final notions on ophthalmology till the beginning of the eighteenth century. They also had valuable discoveries in this regard. Razi, for the first time, explained pupillary light reflex and Pur Sina (Avicenna) by performing eye autopsy illustrated eye muscles and their function in The Canon of Medicine. Ibn al-Haytham`s broad knowledge of light rules and natural sciences, acquired from Muslim scientists, resulted in revolution and progress of preceding concepts and developed optic science. In this paper the history of ophthalmology in Islamic world is reviewed.

The existence of various capacities in the Islamic world and the necessity for converting them into the mobilization of material and spiritual resources which are in line with the presence of a divine discourse in response to the West civilization's dominance are one of the effective factors in achieving a modern Islamic Civilization. To achieve the goal, scientific explanation and objective realization of the behavioral requirements of the Islamic world mobilization in Islamic civilization are essential. So in this research the behavioral requirements of the mobilization of the Islamic world in the behavioral dimension of Islamic civilization have been studied through exploratory and mixed approach with reviewing theoretical literature, as well as the qualitative section which in it has been studied content analysis, and interview with 12 experts, and also through specifying dimensions of three-dimensional Islamic civilization in three levels: contextual (content based), structural and behavioral which is based on the three-branch model, and as in the behavioral requirements of mobilization of the Islamic world, a collection of techniques, procedures and practical orientations in the Islamic world are considered in the society to realize the goals of the Islamic civilization. The most important behavioral requirements of the Islamic world mobilization for achieving the Islamic civilization with the prioritized performances have been obtained through the preparation of questionnaires, expertise scrutiny among 50 people from statistical community (assuming that N=n) and validity assessment in the quantitative section.

In the social, economic, cultural and political reports of the world, special emphasis is placed on the Islamic world, Islamic countries, and Islamic powers. This is because nearly 22% of the world population, 25% of world countries, and 19% of the land areas of the earth belong to the Islamic world; consequently, the Islamic world has gained ever-increasing significance in. world affairs. Hence, studying and analysing the social, ideological and environmental positions of the Islamic world deserves special attention at present. The present paper, although brief, attempts to provide a survey of 8 geographical study regions, and 49 Islamic countries of Asia, Europe and African continents. It is believed that it is necessary to study the relationship of other Islamic countries that house about 1,357,553,000 Moslems to the Islamic Republic of Iran. It is also important to find out how unevenly Moslems are distributed throughout the world and how much economic and cultural power they hold in the world at large.

Islamic world is a term applied to the countries in which the majority of populations are Muslims. At the present time, The Islamic world is combination of territories with variety of human and natural variations. Thanks to human and natural resources, strategic position, and common beliefs, the Islamic world is capable to play a role as regional power actor in world geopolitical order, but due to some factors and disagreements, such as religious and ethnic fragments, different political attitudes and political system, lack of independency, political and economic dependency to big state, territorial conflicts and etc, these potentials have unfortunately not been used appropriately so far. It should be mentioned that in spite of disintegrations caused by diversification among Islamic world, there is a context for Convergence and structural and functional incorporation, common interests and needs, common threats and so on which can lead to unity and combination in Islamic world. This article investigates and analyzes the most significant geopolitical challenges for Islamic world Convergence.

The arrival of Islam in Iran marked the beginning of a new era for Iranians and the Islamic world. This period had many ups and downs. The religious influence of Islam was widespread and the influence of Iranian culture and civilization was undeniable. The current research seeks to answer this question: to what extent have Iranian customs and celebrations continued to exist and to what extent has the Islamic world accepted and governed with it? Did all aspects of Iranian life change with the fall of the Sassanids? The main hypothesis of the research is the survival of various aspects of Iranian customs and traditions after Islam, which became comprehensive during the period of the first Abbasid caliphate and expanded in other areas of civilization. Historical evidence shows us that many of these customs remained in force at least in the first three centuries, and even Muslim rulers accompanied them.