Civilization consists of components, some of which are human and some of which are tools.Human components are directly influenced and formed by ideas and beliefs. In the Islamic worldview, there are strong and strong beliefs that have an effect on the development, formation, strengthening and excellence of civilizational components. "Teaching Imamate" is one of those beliefs.This research has been carried out under the title of the civilizational capacities of the doctrine of Imamate, with the aim of introducing these capacities in a descriptive-analytical way and using library resources in an interdisciplinary (theological-civilizational) way.The importance of research is evident from two aspects: one is to show the effectiveness of the teachings of the Imamiyyah in the field of civilization, and the other;Explaining the pure springs of thought in the direction of civilization.In the structure of the research, first the civilizational components are briefly listed, and then the attributes and affairs of the Imamate are mentioned and their influence on the most important civilizational components (which have the most influence from this doctrine) is expressed. The research findings show; The doctrine of Imamate in "the relationship between the Imam and the Ummah" and "building society, culture and civilization" has unique capacities: correct knowledge and worldview, rationality, central justice, creating security, rule of justice, prosperity, unity and cohesion. Obedience and moral virtues of the people of the society are some of the civilizational capacities that are realized in the light of the doctrine of Imamate, and with the presence of the Imam, or they reach perfection and give results.

The civilized world, in order not to do violence on the "other", imposes many limitations on bodily activities. These limitations show themselves in interpersonal manners and institutionally sanctioned regulations. According to Norbert Elias, persons in modern times must constantly control themselves and undergo various disciplines. Based on this theoretical framework, one may consider the certain degree of violence in sport centers as bodily playfulness. Sport centers can be considered as a suitable place for the emergence of the behaviors which are not usually taken as normal and common.

Modern Islamic civilization is one of the emerging issues of the Islamic world, that for developing and reinforcing the civilization, its supporters try to consider all the material and spiritual capacities that are effective in formation, improvement, and permanence of the civilization in expanding opinions, presenting considered models, identifying problems and theoretical understanding. One of the spiritual factors worthy of attention in the formation and expansion of a civilization is the civilization-building language which has some characteristics and attributes that will play a role in the consistency, cohesion and sustainability of a civilization against the competing and invading rivals, and with the absence of that, advanced human life will be leveled with animals. Relying on the capabilities and characteristics of such language can provide the ground for the consistency and cohesion of dominant civilization in the future of the Islamic world. The present paper intends to answer this question by descriptive-analytical method: What are the characteristics of civilization-building language? The findings of this study indicate that evolution and responsiveness in time, openness and applicability, generality and inclusiveness, creativity and dynamics and reception are among the characteristics of the civilization-building language, such language will be able to respond to the needs of a large and independent social unit and play an effective role in protecting civilizational capitals and presenting new ones.

The application of theories, especially historical theories, is the basis of a serious and significant question in sociology, which, ironically, has not been addressed well in Iran. From a methodological point of view, this research has evaluated the possibility and necessity of applying the theory of The civilizing Process in the context of Iranian society,and it supports the idea that Iranian researchers can study issues related to this theory in Iranian society in terms of the technical and methodological precautions mentioned in the text. Our main premise in this research is the need for a historical perspective in the field of cultural policy,And so, while this article can lead to a suitable idea for the methodological evaluation of the application of theories, at the same time it will remind us how theories can open the way for cultural evaluations and how these theories should be linked with the social history in question. In this regard, the question that this study was trying to answer was how to apply a historical theory like the Elias theory in the context of Iran?

The lack of Quranic approaches in the production of Quran-based humanities is still felt, despite the predominance of the philosophical approach in critical approaches to modern humanities, which has become very common in the Islamic world and in Iran for several decades. It seems that the capacity of the method of thematic exegesis (al-Tafsīr al-mawdū'ī, Arabic: التفسیر الموضوعیّ) in this regard, can be used to bring the Holy Quran into the field of humanities. Thematic exegesis, according to whether its subject is inside or outside the Qur'an, has several functions in criticizing the structure of modern knowledge and scientific research, as well as the production of Islamic humanities. It is possible to make use of thematic exegesis of the inside of the Holy Book of Quran in order to “fundamental criticism” of the general fundamentals of humanities -the fundamentals of epistemology, axiology, ontology and anthropology- and it is also possible to use thematic exegesis for constructing and producing foundation of humanities obtained from the Holy Quran. It is used by thematic interpretation exegesis of the outside of the Holy Book of Quran -such as Shahīd (martyr) Sadr’s interrogational approach- to answer the problems of humanities and this process faces challenges such as the complexity and multiplicity of the “subject” of the humanities that exist in modern terminology of this field. It can be used in order to solve this issue in some cases to know the process of the change of the components of the modern of the conceptual history’s approach and also by analyzing the issue into several components can be shown that the components are not necessarily a product of the modern era and can be followed up in the Holy Quran and can be found up in the Holy Quran. The perspective of the Holy Quran, after that, regarding the modern subject in the desired field by the “combining” of the results obtained based on the thematic interpretation.

Man is known as one of the most important pillars of development and civilization in Islam. According to Quranic teachings, the basis of purposeful social changes and transformations in human societies, it is the psychological and inner foundation of man. Therefore, man can be considered as the main and determining factor in the rise and fall of civilizations. The will of human beings is the basis of all individual and social developments. The inner content of man has two main elements of thought and will that by combining them, human goals are realized in the outside world,Therefore, any change in the political and social structures is subject to change in the psychological and esoteric basis of man. But God considers different spiritual tendencies for man, each of them is in two completely opposite directions. Thus, leading research discusses what esoteric contexts and spiritual inclinations God draws for man and what effect does each of them have on civilization? Also, how can God’, s dual view of man be interpreted? The purpose of this study is to study two categories of verses about the inner context of man in the Qur’, an: First, the verses that honor man as a human being and secondly, the verses that introduce man as animals and even more misguided for not following wisdom. The results of this study reflect the inner multiplicity of human beings in relation to each other. Some verses are related to the nature and truth of the essence of the human soul and some verses are related to the nature and physical essence of his existence. If man moves according to his spiritual nature, builds civilization and walks in the path of the divine prophets and arranges his life according to the will of God,But if it moves in the opposite direction and in the path of its physical essence, it deviates from the divine path and, due to not using wisdom, causes the fall of humanity and the decline of civilization.

That Shahid Qasem Soleimani’s character can serve as a model for civilizing transcendental soft power, has been the main concern of the current descriptive-analytic study. In the theory of transcendental soft power, the transcendental, human and organizational factors are the efficient cause of transcendental soft power. Shahid Soleimani as an elite human factor who was adorned with the constituents of the reason, served as an ideal model for creation, production and reproduction of social capital in its abundance and changing it into soft power for new Islamic civilization with honor, delight and efficiency. Since he was a proud trainee in the school of the leaders of the revolution, the soft power he created was a transcendental one from a divine source. Thus, seeking assistance from the side of God, he used the power to defeat the symbol of mundane soft power and discredited it in the contemporary world. He revealed that even the divine symbols like “Allah, the greatest” and “there is no god but Allah” when served by a mundane soft power, are to no avail for the arrogant system. For establishing the Islamic civilization, like any other civilization, two critical element, i.e. “thought production” and “training human” are necessary. Shahid Soleimani helped developing both elements in practice and served as an ideal model for the faithful youth.

Based on Allameh Jafari's explanation and definition of the concept of civilization, this research aims to recognize the foundations and components of civilization in the view of Khwaja Nasiruddin Tousi and Shahid Motahari as two prominent Shia theologians with contemporary similarities. Scholarly rethinking of the social foundations of Shia thought can represent the true spirit of this religion in an original way. Allameh Jafari considers civilization to be the formation of human beings with excellent relationships and the participation of all individuals and groups in the society in advancing its material and spiritual goals in all possible dimensions. Based on this, there are three moral bases (with the components of excellent relationships and sharing of all people), political (with the components of human organization and advancing goals) and social (in the form of material and spiritual goals) for civilization. Achieving social solidarity is possible as a result of the development of moral virtues and the establishment of social justice with the existence of divine rulers and religious laws. Solidarity and social justice lead people in the society to advance material and spiritual goals. Such a process is the builder of a sublime civilization. The present article examines this issue with a rational-analytical method and a social approach using library resources.

The realization of the new Islamic civilization has become especially important in the present age and one of the requirements for the realization of the new Islamic civilization is the training of human resources. What is the role of piety as a fundamental concept in individual ethics and self-control as a concept considered by psychology in the construction of civilizing man, is the subject of this research. The method of data collection in this study is documentary study. In this study, which has a qualitative nature, according to the origin of piety, which is revelation, reason and law, and the origin of self-control, which is empirical and sensory knowledge, first the effective elements in creating piety and self-control are counted and then the effect of two concepts by descriptive and analytical methods. Piety and self-control are explained in the education of civilizing human beings. In Islam, attention to the consequences of behavior, learning lessons, self-esteem, self-calculation, using patterns and elements and the element of rationality to attain piety is emphasized, and in psychological thought, especially the school of behaviorism, to strengthen itself. Success experiences, self-efficacy, self-assessment, role modeling, encouragement and cognition are ordered; Attention to the nature and function of these elements indicates some common and synergistic elements for human entry into the field of civilization.

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.