Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 9 1 2026 03 21 Reading of the “Islamic Liberation Wisdom”: An Overview of the Intellectual Foundations and Political Insights of Ayatollah Khamenei and Their Role in Reading of the “Islamic Liberation Wisdom”: An Overview of the Intellectual Foundations and Political Insights of Ayatollah Khamenei and Their Role in 1 24 5135 10.22070/nic.2026.20997.1443 FA Morteza Alavian Professor, Department of Political Science, University of Mazandaran, Babolsar, Iran. 0000-0001-8086-8149 Ahmad Jahani Nasab Post-doctoral researcher of Political Science, University of Mazandaran , Babolsar, Iran 0000-0001-5807-7199 Journal Article 2024 12 27 Purpose: The necessity for an alternative model of Western modernity and the resulting civilization in the new era prompted the author to address a fundamental question: Given the centrality of the relationship between tradition and modernity in contemporary political thought and practice, how—and through what model—can the intellectual foundations and political insights of Ayatollah Khamenei be articulated within contemporary political discourse, particularly regarding the relationship between Islamic tradition and political modernity? Over the past two hundred years of their modern history, Muslims have encountered a completely new phenomenon, the interaction with which has imposed significant challenges requiring new efforts. Amid these challenges, Ayatollah Khamenei's primary focus has been on responding to modernization. Methodology: This paper employs a descriptive-analytical approach, utilizing library resources and a critical methodology that incorporates phenomenological data, including historical phenomenology. Findings: Modernity represents a profound transformation in human life, encompassing the relationships between humans and nature, among humans themselves, and between humans and the transcendent world. To fully understand its diverse manifestations, one must seek the essence of modernity. Behind these varied and often contrasting expressions lies an underlying core that defines the "nature and heart" of modernity. This pursuit has been undertaken by thinkers such as Habermas, who referred to Hegel in his search for modernity’s essence. Habermas analyzed and defined modernity through the concept of "subjectivity." A key requirement of subjectivity, as the essence of modernity, is the reference to human reason rather than cosmic reason. Human reason is a fundamental defining element of Western modernity, achieved through the Enlightenment, humanism, and rationalism. Confronting modernity essentially involves our perception of tradition. In a broad sense, modernity signifies a departure from tradition. Within the internal developments of Islamic societies, Muslims’ engagement with modernity can be traced through three periods: innovation, renaissance, and religious rethinking. These correspond to three types of responses to modernity’s manifestations from the mid-19th century to the present. Ayatollah Khamenei, a political leader whose intellectual foundations were shaped by the history of the Pahlavi era and the Islamic Revolution, viewed Western modernization and its manifestations from a distinct perspective. He sought to develop a localized model as an alternative to the Western paradigm. This unique interpretation of civilization is termed modern Islamic civilization. He nurtured this concept within the intellectual framework of Islamic liberation theology and articulated it through key documents such as the "Statement of the Second Step of the Iranian Islamic Model of Progress" and the "Islamic-Iranian Lifestyle," which are among the system’s foundational texts. The discussion and study of this novel Islamic civilization form the focus of this paper. One of Ayatollah Khamenei’s criticisms concerns the vast social and economic disparities in modern societies. From an Islamic perspective, the simultaneous existence of widespread deprivation alongside immense wealth is intolerable. The polarization of society and the gap between rich and poor are attributed to secularism, which arises from modernity. Another aspect of confronting Western modernity involves critiquing the capitalist system, particularly regarding issues of justice. Ayatollah Khamenei distinguishes between the material and cultural dimensions of Western civilization. While he acknowledges the material achievements of modernity—such as advances in science, technology, wealth, and industry—he highlights the shortcomings of Western civilization, including a lack of spirituality, ethics, and religion. These deficiencies have contributed to various forms of economic injustice, social discrimination, and moral decay. Conclusion: Ayatollah Khamenei's main concerns are planning a local model of development, i.e., the Iranian-Islamic model of progress, and presenting a model for a new civilization, namely the Islamic Modern Civilization, which logically follows the higher documents of the system. The theory of the revolutionary system, driven by unending enthusiasm, must pass through difficult stages such as systematization, state-building, and society-building, ultimately reaching the stage of civilization. Successfully navigating these challenging stages will lead to a new interpretation of the Islamic tradition embedded within a civilization connected to liberating ideas. The result will be "Islamic liberating wisdom," achievable only by remaining revolutionary and taking revolutionary action. Purpose: The necessity for an alternative model of Western modernity and the resulting civilization in the new era prompted the author to address a fundamental question: Given the centrality of the relationship between tradition and modernity in contemporary political thought and practice, how—and through what model—can the intellectual foundations and political insights of Ayatollah Khamenei be articulated within contemporary political discourse, particularly regarding the relationship between Islamic tradition and political modernity? Over the past two hundred years of their modern history, Muslims have encountered a completely new phenomenon, the interaction with which has imposed significant challenges requiring new efforts. Amid these challenges, Ayatollah Khamenei's primary focus has been on responding to modernization. Methodology: This paper employs a descriptive-analytical approach, utilizing library resources and a critical methodology that incorporates phenomenological data, including historical phenomenology. Findings: Modernity represents a profound transformation in human life, encompassing the relationships between humans and nature, among humans themselves, and between humans and the transcendent world. To fully understand its diverse manifestations, one must seek the essence of modernity. Behind these varied and often contrasting expressions lies an underlying core that defines the "nature and heart" of modernity. This pursuit has been undertaken by thinkers such as Habermas, who referred to Hegel in his search for modernity’s essence. Habermas analyzed and defined modernity through the concept of "subjectivity." A key requirement of subjectivity, as the essence of modernity, is the reference to human reason rather than cosmic reason. Human reason is a fundamental defining element of Western modernity, achieved through the Enlightenment, humanism, and rationalism. Confronting modernity essentially involves our perception of tradition. In a broad sense, modernity signifies a departure from tradition. Within the internal developments of Islamic societies, Muslims’ engagement with modernity can be traced through three periods: innovation, renaissance, and religious rethinking. These correspond to three types of responses to modernity’s manifestations from the mid-19th century to the present. Ayatollah Khamenei, a political leader whose intellectual foundations were shaped by the history of the Pahlavi era and the Islamic Revolution, viewed Western modernization and its manifestations from a distinct perspective. He sought to develop a localized model as an alternative to the Western paradigm. This unique interpretation of civilization is termed modern Islamic civilization. He nurtured this concept within the intellectual framework of Islamic liberation theology and articulated it through key documents such as the "Statement of the Second Step of the Iranian Islamic Model of Progress" and the "Islamic-Iranian Lifestyle," which are among the system’s foundational texts. The discussion and study of this novel Islamic civilization form the focus of this paper. One of Ayatollah Khamenei’s criticisms concerns the vast social and economic disparities in modern societies. From an Islamic perspective, the simultaneous existence of widespread deprivation alongside immense wealth is intolerable. The polarization of society and the gap between rich and poor are attributed to secularism, which arises from modernity. Another aspect of confronting Western modernity involves critiquing the capitalist system, particularly regarding issues of justice. Ayatollah Khamenei distinguishes between the material and cultural dimensions of Western civilization. While he acknowledges the material achievements of modernity—such as advances in science, technology, wealth, and industry—he highlights the shortcomings of Western civilization, including a lack of spirituality, ethics, and religion. These deficiencies have contributed to various forms of economic injustice, social discrimination, and moral decay. Conclusion: Ayatollah Khamenei's main concerns are planning a local model of development, i.e., the Iranian-Islamic model of progress, and presenting a model for a new civilization, namely the Islamic Modern Civilization, which logically follows the higher documents of the system. The theory of the revolutionary system, driven by unending enthusiasm, must pass through difficult stages such as systematization, state-building, and society-building, ultimately reaching the stage of civilization. Successfully navigating these challenging stages will lead to a new interpretation of the Islamic tradition embedded within a civilization connected to liberating ideas. The result will be "Islamic liberating wisdom," achievable only by remaining revolutionary and taking revolutionary action.

https://nic.shahed.ac.ir/article_5135_3ec27c2cff04bc5fd2586ca36c62044e.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 9 1 2026 03 21 The Cultural, Social and Civilizational Functions of the Religious Schools of Lucknow in Promoting Shi‘ism and Islamic Unity in the Indian Subcontinent The Cultural, Social and Civilizational Functions of the Religious Schools of Lucknow in Promoting Shi‘ism and Islamic Unity in the Indian Subcontinent 25 54 5015 10.22070/nic.2026.20919.1439 FA Maryam Saeedyan Jazi Associate Professor, Department of Islamic Studies, Faculty of Theology and Studies of Ahlul Bayt (peace be upon them), University of Isfahan, Isfahan, Iran. 0000-0001-6699-2506 Journal Article 2025 04 09 Purpose: This research examines the historical and sociocultural roles of Shi‘a religious schools in Lucknow, which emerged in the 18th and 19th centuries as principal intellectual and spiritual centers for Shi‘a Muslims in the Indian subcontinent. While earlier scholarship has primarily focused on individual scholars or provided general historical narratives, it has rarely applied frameworks such as cultural institutionalism or theories of Islamic unity to these institutions. This study addresses that gap by analyzing how Lucknow’s Shi‘a schools functioned as pivotal agents of cultural transmission and social organization, thereby reconstructing Shi‘a collective identity, disseminating Shi‘a thought, and fostering intra-Muslim unity within South Asia’s pluralistic context. The findings reveal that the religious authority and institutional networks of these schools mobilized educational and propagandist channels to embed civil structures based on Islamic teachings and the Ahl al-Bayt (a.s.) heritage. This illustrates a sustainable model for contemporary Islamic civilization and offers a conceptual framework for evaluating the effectiveness of religious-educational institutions in today’s Muslim societies. Methodology: This study employs a qualitative, historical-analytical approach, drawing on both classical Islamic sources and contemporary sociological theories. The framework integrates Islamic principles of religious identity formation, Ummah building, wilāyah, and the institutional authority of marjaʿiyya (social guardianship) with modern concepts such as Nye’s *soft power* (Nye, 2004), Bourdieu’s cultural reproduction (Bourdieu, 1990), and Kroeber’s cultural diffusion (Kroeber, 1940). The data corpus includes archival documents, religious texts, biographical accounts of key scholars, and secondary literature. This integrated analysis facilitates a nuanced examination of the socio-religious mechanisms employed by Shiʿa institutions in Lucknow to address issues of identity, marginalization, and intellectual rivalry. Findings: The analysis shows that Shiʿa religious schools and institutions in Lucknow functioned as central hubs for knowledge production, identity reconstruction, and communal cohesion. These schools extended beyond merely transmitting doctrinal teachings; they became foundational platforms for cultural resilience and political resistance against colonial domination. Through systematic education, indigenous scholarly training, and the creation of interconnected cultural-religious networks, they integrated religious education, marjaʿiyya authority, ritual practice, and social organization with diplomatic and intellectual-political activism. This integration strengthened the cultural influence and scholarly authority of Shiʿa institutions and contributed to social stability among Indian Muslims. The institutionalization of the marjaʿiyya in Lucknow strengthened scholarly authority and fostered an organic leadership model aligned with Shiʿa jurisprudential traditions and communal needs. Furthermore, the schools promoted intra-Muslim unity by advocating tolerance and intellectual dialogue grounded in the inclusive teachings of the Ahl al-Bayt (a.s.). Their transnational connections with religious centers in Iraq and Iran helped forge a unified Shiʿa scholarly identity across borders. This integrated scholarly and communal initiative facilitated the development of civic institutions grounded in Islamic values, supporting collective memory, theological continuity, and cultural integration. By anchoring education and public engagement in religiously based ethical frameworks, these religious schools maintained institutional autonomy despite colonial pressures and demonstrated the capacity of religious institutions to address challenges of identity and marginalization. Furthermore, they served as a robust theoretical framework for comparative studies. Consequently, the Lucknow model can be directly applied to advance the project of a new Islamic civilization. Conclusion: This study demonstrates that the Shī‘a religious schools of Lucknow represent a robust model of religious, cultural, and social synthesis, enabling the Shī‘a minority to reconstruct communal identity, consolidate cultural power, and resist marginalization under colonial pressure. From the eighteenth century onward, these institutions established an integrated network of religious education, marjaʿiyya authority, ritual practice, and social organization, connecting with major centers in Iraq and Qom and producing scholars who led the revival of Shī‘a thought across the subcontinent. By institutionalizing a system of religious pedagogy and strengthening the marjaʿiyya, the schools created a self-sustaining “knowledge-production hub” that linked doctrinal transmission to the formation of extensive religious-social networks and the articulation of a collective Shī‘a identity. This research addresses a gap left by earlier studies, which were limited to descriptive histories or individual biographies. It analyzes the schools through the lenses of cultural institutionalism and Shī‘a sociology, highlighting their strategic roles in cultural resilience, political resistance to colonial cultural hegemony, and the promotion of intra-Islamic unity grounded in the teachings of the Ahl al-Bayt. The Lucknow experience also provides measurable civilizational indicators—such as religious authority, social capital, interfaith interaction, local service provision, and public accountability—that can be used to assess the impact of comparable religious-educational models. Consequently, the Lucknow model can be directly employed as a locally rooted, doctrinally informed framework for contemporary policymaking and community building. It provides a template for designing religious education systems that strengthen Islamic identity, promote social cohesion, and advance the development of a new Islamic civilization. Purpose: This research examines the historical and sociocultural roles of Shi‘a religious schools in Lucknow, which emerged in the 18th and 19th centuries as principal intellectual and spiritual centers for Shi‘a Muslims in the Indian subcontinent. While earlier scholarship has primarily focused on individual scholars or provided general historical narratives, it has rarely applied frameworks such as cultural institutionalism or theories of Islamic unity to these institutions. This study addresses that gap by analyzing how Lucknow’s Shi‘a schools functioned as pivotal agents of cultural transmission and social organization, thereby reconstructing Shi‘a collective identity, disseminating Shi‘a thought, and fostering intra-Muslim unity within South Asia’s pluralistic context. The findings reveal that the religious authority and institutional networks of these schools mobilized educational and propagandist channels to embed civil structures based on Islamic teachings and the Ahl al-Bayt (a.s.) heritage. This illustrates a sustainable model for contemporary Islamic civilization and offers a conceptual framework for evaluating the effectiveness of religious-educational institutions in today’s Muslim societies. Methodology: This study employs a qualitative, historical-analytical approach, drawing on both classical Islamic sources and contemporary sociological theories. The framework integrates Islamic principles of religious identity formation, Ummah building, wilāyah, and the institutional authority of marjaʿiyya (social guardianship) with modern concepts such as Nye’s *soft power* (Nye, 2004), Bourdieu’s cultural reproduction (Bourdieu, 1990), and Kroeber’s cultural diffusion (Kroeber, 1940). The data corpus includes archival documents, religious texts, biographical accounts of key scholars, and secondary literature. This integrated analysis facilitates a nuanced examination of the socio-religious mechanisms employed by Shiʿa institutions in Lucknow to address issues of identity, marginalization, and intellectual rivalry. Findings: The analysis shows that Shiʿa religious schools and institutions in Lucknow functioned as central hubs for knowledge production, identity reconstruction, and communal cohesion. These schools extended beyond merely transmitting doctrinal teachings; they became foundational platforms for cultural resilience and political resistance against colonial domination. Through systematic education, indigenous scholarly training, and the creation of interconnected cultural-religious networks, they integrated religious education, marjaʿiyya authority, ritual practice, and social organization with diplomatic and intellectual-political activism. This integration strengthened the cultural influence and scholarly authority of Shiʿa institutions and contributed to social stability among Indian Muslims. The institutionalization of the marjaʿiyya in Lucknow strengthened scholarly authority and fostered an organic leadership model aligned with Shiʿa jurisprudential traditions and communal needs. Furthermore, the schools promoted intra-Muslim unity by advocating tolerance and intellectual dialogue grounded in the inclusive teachings of the Ahl al-Bayt (a.s.). Their transnational connections with religious centers in Iraq and Iran helped forge a unified Shiʿa scholarly identity across borders. This integrated scholarly and communal initiative facilitated the development of civic institutions grounded in Islamic values, supporting collective memory, theological continuity, and cultural integration. By anchoring education and public engagement in religiously based ethical frameworks, these religious schools maintained institutional autonomy despite colonial pressures and demonstrated the capacity of religious institutions to address challenges of identity and marginalization. Furthermore, they served as a robust theoretical framework for comparative studies. Consequently, the Lucknow model can be directly applied to advance the project of a new Islamic civilization. Conclusion: This study demonstrates that the Shī‘a religious schools of Lucknow represent a robust model of religious, cultural, and social synthesis, enabling the Shī‘a minority to reconstruct communal identity, consolidate cultural power, and resist marginalization under colonial pressure. From the eighteenth century onward, these institutions established an integrated network of religious education, marjaʿiyya authority, ritual practice, and social organization, connecting with major centers in Iraq and Qom and producing scholars who led the revival of Shī‘a thought across the subcontinent. By institutionalizing a system of religious pedagogy and strengthening the marjaʿiyya, the schools created a self-sustaining “knowledge-production hub” that linked doctrinal transmission to the formation of extensive religious-social networks and the articulation of a collective Shī‘a identity. This research addresses a gap left by earlier studies, which were limited to descriptive histories or individual biographies. It analyzes the schools through the lenses of cultural institutionalism and Shī‘a sociology, highlighting their strategic roles in cultural resilience, political resistance to colonial cultural hegemony, and the promotion of intra-Islamic unity grounded in the teachings of the Ahl al-Bayt. The Lucknow experience also provides measurable civilizational indicators—such as religious authority, social capital, interfaith interaction, local service provision, and public accountability—that can be used to assess the impact of comparable religious-educational models. Consequently, the Lucknow model can be directly employed as a locally rooted, doctrinally informed framework for contemporary policymaking and community building. It provides a template for designing religious education systems that strengthen Islamic identity, promote social cohesion, and advance the development of a new Islamic civilization.

https://nic.shahed.ac.ir/article_5015_747c1bcceb6109a4ef936bc70cfe67de.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 9 1 2026 03 21 Rereading the Historical Experiences of Islamic Thinkers in Acquiring Knowledge: A Model for Developing the Scientific Dimension of Modern Islamic Civilization Rereading the Historical Experiences of Islamic Thinkers in Acquiring Knowledge: A Model for Developing the Scientific Dimension of Modern Islamic Civilization 55 78 4809 10.22070/nic.2025.20159.1379 FA Saeid Hamidi Assistant Professor, Department of Islamic Studies, Mahabad Branch, Islamic Azad University, Mahabad-Iran Journal Article 2025 04 18 Purpose: Studying the history of science in Islamic lands reveals that Muslim thinkers led other nations in scientific fields from the earliest centuries of the Hijri calendar. The emergence and dynamism of Islamic culture and civilization were largely due to this steadfast commitment to scientific inquiry. Since the realization of modern Islamic civilization remains closely linked to the scientific development of Islamic societies, drawing on the experiences of Muslim thinkers is an essential aspect of Islamic culture. This approach can guide scholars toward establishing a legal, dynamic, and productive scientific framework, thereby enhancing their contributions in this field. This descriptive-analytical research aims to answer the central question: which experiences of Islamic thinkers are considered essential today for improving the components of knowledge-building to achieve a modern Islamic civilization? Methodology: Based on library sources, the results indicate that while understanding the theoretical and practical perspectives of the past and preserving and inheriting their works demonstrate the transmission of scientific knowledge, it is equally important not to remain passive in the face of incorrect conclusions. Efforts to correct past scientific errors, adopt creative approaches, and introduce new frameworks within the system of sciences are essential for the realization of modern Islamic civilization. Furthermore, a commitment to the coexistence of epistemological inquiry and empirical methods, coupled with self-confidence and the courage to innovate in pursuit of scientific independence, are fundamental principles governing the scientific life of Islamic societies. Neglecting these principles will hinder the achievement of a modern Islamic civilization. Findings: In terms of purpose, application, and nature, this research falls under the category of descriptive-analytical studies. Primary information was collected by consulting historical sources, as well as the propositions and data from documents related to the history of Islamic and Iranian culture and civilization. The study particularly focuses on the history of science in Islamic lands. Relevant concepts were extracted using content analysis. The development of modern Islamic civilization should be further investigated. Research findings In response to the primary question of this research, an effort was made to separately present the writings, opinions, and themes derived from the scholarly works of Muslim thinkers throughout the history of Islamic culture and civilization. These authorized letters or manuscripts each serve as a valuable resource and strategic guide for the elites of contemporary Islamic society. The components that, while strengthening scientific dimensions, can accelerate the path to achieving a modern Islamic civilization based on the institution of science and knowledge. Conclusion: Studies of human civilizations show that, in addition to the necessity of acquiring political authority, military power, the emergence of cultural components, and the advancement of social relations, adherence to a stable and consistent scientific system is considered one of the essential requirements for building a civilization. Similarly, in the study of Islamic culture and civilization, it is evident that the peak of scientific achievement coincides with the flourishing of Islamic civilization. The simultaneous emergence of renowned thinkers such as Al-Khwarizmi and Al-Biruni during the golden age of this civilization highlights the inseparable link between science and civilization. The meaningful alignment and direction of scientific progress with the glory of the great Islamic civilization is a fact that cannot be overlooked in the study of the history of science in Islamic lands. Therefore, referring to the opinions and ideas of the past in the field of knowledge acquisition and revisiting the experiences of Islamic thinkers will be an effective model today for presenting these great cultural heritages. It will also help to better actualize the inherent capabilities of elites than in the past, with the aim of reviving Islamic civilization and realizing a new Islamic civilization. This approach requires maintaining scientific independence, adopting a divine-cultural orientation across various sciences, and deepening innovative and creative methods that harness the intellectual capacity and critical thinking of seminarians and academics in advancing the scientific dimension of modern Islamic civilization. Therefore, the primary goal of this research was to introduce the desired style in science, outline the indicators of science education, and present the components of knowledge acquisition. By re-examining the experiences of Islamic thinkers in the field of knowledge gathering, this study aims to better acquaint the elites with their essential mission and vital duties than ever before. This is a serious task that requires a strong sense of responsibility and accountability, which are crucial for scientific development and, ultimately, the realization of a new Islamic civilization. Purpose: Studying the history of science in Islamic lands reveals that Muslim thinkers led other nations in scientific fields from the earliest centuries of the Hijri calendar. The emergence and dynamism of Islamic culture and civilization were largely due to this steadfast commitment to scientific inquiry. Since the realization of modern Islamic civilization remains closely linked to the scientific development of Islamic societies, drawing on the experiences of Muslim thinkers is an essential aspect of Islamic culture. This approach can guide scholars toward establishing a legal, dynamic, and productive scientific framework, thereby enhancing their contributions in this field. This descriptive-analytical research aims to answer the central question: which experiences of Islamic thinkers are considered essential today for improving the components of knowledge-building to achieve a modern Islamic civilization? Methodology: Based on library sources, the results indicate that while understanding the theoretical and practical perspectives of the past and preserving and inheriting their works demonstrate the transmission of scientific knowledge, it is equally important not to remain passive in the face of incorrect conclusions. Efforts to correct past scientific errors, adopt creative approaches, and introduce new frameworks within the system of sciences are essential for the realization of modern Islamic civilization. Furthermore, a commitment to the coexistence of epistemological inquiry and empirical methods, coupled with self-confidence and the courage to innovate in pursuit of scientific independence, are fundamental principles governing the scientific life of Islamic societies. Neglecting these principles will hinder the achievement of a modern Islamic civilization. Findings: In terms of purpose, application, and nature, this research falls under the category of descriptive-analytical studies. Primary information was collected by consulting historical sources, as well as the propositions and data from documents related to the history of Islamic and Iranian culture and civilization. The study particularly focuses on the history of science in Islamic lands. Relevant concepts were extracted using content analysis. The development of modern Islamic civilization should be further investigated. Research findings In response to the primary question of this research, an effort was made to separately present the writings, opinions, and themes derived from the scholarly works of Muslim thinkers throughout the history of Islamic culture and civilization. These authorized letters or manuscripts each serve as a valuable resource and strategic guide for the elites of contemporary Islamic society. The components that, while strengthening scientific dimensions, can accelerate the path to achieving a modern Islamic civilization based on the institution of science and knowledge. Conclusion: Studies of human civilizations show that, in addition to the necessity of acquiring political authority, military power, the emergence of cultural components, and the advancement of social relations, adherence to a stable and consistent scientific system is considered one of the essential requirements for building a civilization. Similarly, in the study of Islamic culture and civilization, it is evident that the peak of scientific achievement coincides with the flourishing of Islamic civilization. The simultaneous emergence of renowned thinkers such as Al-Khwarizmi and Al-Biruni during the golden age of this civilization highlights the inseparable link between science and civilization. The meaningful alignment and direction of scientific progress with the glory of the great Islamic civilization is a fact that cannot be overlooked in the study of the history of science in Islamic lands. Therefore, referring to the opinions and ideas of the past in the field of knowledge acquisition and revisiting the experiences of Islamic thinkers will be an effective model today for presenting these great cultural heritages. It will also help to better actualize the inherent capabilities of elites than in the past, with the aim of reviving Islamic civilization and realizing a new Islamic civilization. This approach requires maintaining scientific independence, adopting a divine-cultural orientation across various sciences, and deepening innovative and creative methods that harness the intellectual capacity and critical thinking of seminarians and academics in advancing the scientific dimension of modern Islamic civilization. Therefore, the primary goal of this research was to introduce the desired style in science, outline the indicators of science education, and present the components of knowledge acquisition. By re-examining the experiences of Islamic thinkers in the field of knowledge gathering, this study aims to better acquaint the elites with their essential mission and vital duties than ever before. This is a serious task that requires a strong sense of responsibility and accountability, which are crucial for scientific development and, ultimately, the realization of a new Islamic civilization.

https://nic.shahed.ac.ir/article_4809_a5bad363fc47f424ddf5091c8471480a.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 9 1 2026 03 21 Rereading the Manifestations of Civilizational Jurisprudence in the Opinions and Thoughts of Allamah Mohammad Taqi Jafari Rereading the Manifestations of Civilizational Jurisprudence in the Opinions and Thoughts of Allamah Mohammad Taqi Jafari 79 102 4814 10.22070/nic.2025.19807.1350 FA Ali Mohammadian Associate Professor, Department of Jurisprudence and Islamic Law, Bozorgmehr University of Qaenat, Qaen, Iran 0000-0001-8879-1879 Mansoureh Arjomandi Fard Assistant Professor, Department of Islamic Jurisprudence and the Principles of Islamic Law, Payame Noor University, Tehran, Iran. 0000-0002-4114-2553 Journal Article 2025 03 09 Purpose: This paper aims to identify and extract the manifestations of civilizational jurisprudence in the works and opinions of Allama Professor Muhammad Taqi Jafari. He was a distinguished scholar and an exceptional figure who made remarkable contributions to Islamic knowledge and culture. Although he produced outstanding work and engaged in various branches of Islamic and human sciences, such as philosophy and mysticism, his jurisprudential persona and his exceptional mastery and insight into Islamic legal and jurisprudential issues have been relatively underexplored and insufficiently researched. Methodology: Based on the majority of research conducted in the field of Islamic sciences, this study is descriptive-analytical in nature. It was developed through consultation of documents and library sources, as well as the opinions and works of Allameh Mohammad Taqi Jafari. Furthermore, since processing and analyzing collected information is considered one of the most important and fundamental aspects of Islamic and religious research, this study has endeavored to extract and accurately categorize the key points of the discussion. Each objective has been systematically and purposefully presented and thoroughly analyzed. Findings: After the Islamic Revolution, Shia jurisprudence has been integrated into the legislative framework. Consequently, it must fully leverage its capacities in this domain. Navigating this path correctly and strategically often cannot be achieved through individualistic or narrowly focused perspectives. In this context, effectively addressing contemporary demands and the dynamic needs of the present era requires a civilizational approach to jurisprudence. Therefore, jurisprudence should be examined from a civilizational and macro perspective to facilitate the realization and actualization of a progressive civilization that ensures the prosperity and advancement of the Islamic Ummah. Clearly, the initial step toward achieving this desirable state is to employ a sound and methodical ijtihad aligned with the civilizational outlook. Through its application, both the promotion of justice within society and the incorporation of efficiency and modernity can be ensured, enabling jurisprudence to resolve diverse societal issues and meet current needs. Conclusion: In the present study, the identification and analysis of the manifestations of civilizational jurisprudence in the opinions of Allamah Ustad Mohammad Taqi Jafari, one of the prominent Muslim thinkers of the contemporary era, were undertaken. In response to this inquiry, five major themes were identified and presented as the study’s findings: 1. Proposing new and emerging issues in light of current needs and requirements. An examination of his works reveals that Allamah Jafari is among the thinkers who recognize the necessity of providing new answers through precise scientific analyses. The practical manifestations of such a civilization-building perspectives, which combine religious teachings with dynamism, can be seen in his approach to issues such as the transfer of sperm from a deceased person. 2. Attention to the jurisprudence of art. Recognizing the great importance of art jurisprudence from a civilizational perspective, Allamah Jafari has extensively engaged with this subject. For example, he has conducted detailed discussions on music, adopting a unique approach that seeks to provide a comprehensive understanding of music, including philosophical and psychological perspectives. 3. Engagement with issues of international jurisprudence. Allamah Jafari incorporates these discussions, acknowledging that Islam, as a universal religion, calls for human development and communication across nations. 4. Focus on women's issues. Allamah Jafari asserts that, from a religious standpoint, there is equality in the human dignity and personality of men and women, emphasizing the importance of women's status within religious discourse. 5. Innovation in criminal jurisprudence. Given the special significance of criminal jurisprudence within Islamic law, Allamah Jafari has also contributed innovative perspectives in this field. Purpose: This paper aims to identify and extract the manifestations of civilizational jurisprudence in the works and opinions of Allama Professor Muhammad Taqi Jafari. He was a distinguished scholar and an exceptional figure who made remarkable contributions to Islamic knowledge and culture. Although he produced outstanding work and engaged in various branches of Islamic and human sciences, such as philosophy and mysticism, his jurisprudential persona and his exceptional mastery and insight into Islamic legal and jurisprudential issues have been relatively underexplored and insufficiently researched. Methodology: Based on the majority of research conducted in the field of Islamic sciences, this study is descriptive-analytical in nature. It was developed through consultation of documents and library sources, as well as the opinions and works of Allameh Mohammad Taqi Jafari. Furthermore, since processing and analyzing collected information is considered one of the most important and fundamental aspects of Islamic and religious research, this study has endeavored to extract and accurately categorize the key points of the discussion. Each objective has been systematically and purposefully presented and thoroughly analyzed. Findings: After the Islamic Revolution, Shia jurisprudence has been integrated into the legislative framework. Consequently, it must fully leverage its capacities in this domain. Navigating this path correctly and strategically often cannot be achieved through individualistic or narrowly focused perspectives. In this context, effectively addressing contemporary demands and the dynamic needs of the present era requires a civilizational approach to jurisprudence. Therefore, jurisprudence should be examined from a civilizational and macro perspective to facilitate the realization and actualization of a progressive civilization that ensures the prosperity and advancement of the Islamic Ummah. Clearly, the initial step toward achieving this desirable state is to employ a sound and methodical ijtihad aligned with the civilizational outlook. Through its application, both the promotion of justice within society and the incorporation of efficiency and modernity can be ensured, enabling jurisprudence to resolve diverse societal issues and meet current needs. Conclusion: In the present study, the identification and analysis of the manifestations of civilizational jurisprudence in the opinions of Allamah Ustad Mohammad Taqi Jafari, one of the prominent Muslim thinkers of the contemporary era, were undertaken. In response to this inquiry, five major themes were identified and presented as the study’s findings: 1. Proposing new and emerging issues in light of current needs and requirements. An examination of his works reveals that Allamah Jafari is among the thinkers who recognize the necessity of providing new answers through precise scientific analyses. The practical manifestations of such a civilization-building perspectives, which combine religious teachings with dynamism, can be seen in his approach to issues such as the transfer of sperm from a deceased person. 2. Attention to the jurisprudence of art. Recognizing the great importance of art jurisprudence from a civilizational perspective, Allamah Jafari has extensively engaged with this subject. For example, he has conducted detailed discussions on music, adopting a unique approach that seeks to provide a comprehensive understanding of music, including philosophical and psychological perspectives. 3. Engagement with issues of international jurisprudence. Allamah Jafari incorporates these discussions, acknowledging that Islam, as a universal religion, calls for human development and communication across nations. 4. Focus on women's issues. Allamah Jafari asserts that, from a religious standpoint, there is equality in the human dignity and personality of men and women, emphasizing the importance of women's status within religious discourse. 5. Innovation in criminal jurisprudence. Given the special significance of criminal jurisprudence within Islamic law, Allamah Jafari has also contributed innovative perspectives in this field.

https://nic.shahed.ac.ir/article_4814_084afd913ab1e6ea58b8ca73f6cb41a6.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 9 1 2026 03 21 Examining the Trusteeship of Civilizational Waqfs (Endowments)Across Pre-modern, Modern, and Post-Modern Epochs Examining the Trusteeship of Civilizational Waqfs (Endowments)Across Pre-modern, Modern, and Post-Modern Epochs 103 130 5083 10.22070/nic.2026.20200.1383 FA Hassan Ghoronh Assistant Professor, Department of Governance, Faculty of Law and Political Sciences, Shiraz University, Shiraz, Iran 0000-0002-5893-8857 Azam Babaki Rad Assistant Professor, Department of Management, Faculty of Accounting and Management, Islamic Azad University Mashahad, Mashhad, Iran 0000-0001-7833-2337 Journal Article 2025 02 26 Purpose: The tradition of endowment has been a fundamental aspect of pre-modern social systems and a mechanism supported by religion to establish an institutional presence across various social spheres. Waqf (endowment) and its trusteeship have played a significant role in the growth and development of Islamic civilization. Consequently, approaches to Waqf trusteeship and the policies shaping it—past, present, and future—must be critically revisited and reevaluated. This ensures that the historical and contemporary capacities and potentials of Waqf trusteeship are effectively harnessed to revitalize and advance Waqfs within the framework of a renewed Islamic civilization. Selecting the type of endowment and the policies that define the position and cooperative network of endowments are crucial for promoting and sustaining this role. Endowment management is a dynamic and complex process that, if the future of these collaborations and their objectives are not carefully considered, will increase in complexity and intricacy. Therefore, decision-making should focus on determining the primary lines of activities and operations. political and executive actors of endowment and endowment management in the future. Methodology: This research adopts a processual approach, emphasizing social change and transformation in Waqf trusteeship to reinterpret social science methodology for studying transformation processes. According to this perspective, social science studies include two categories: diffusion and process. This study considers the evolution of endowment over time, focusing on longitudinal data and utilizing participatory process scholarship. This study emphasizes participant involvement and the analysis of focus group narratives. Due to the historical nature and heterogeneity of the data, the focus group method was examined and reviewed by seven expert researchers specializing in endowment management. During the focus group sessions, concepts were classified and events were highlighted, transforming scattered and diverse data into rich, detailed narrative accounts. To enhance credibility, several criteria were employed: (1) the researcher's active involvement and engagement in understanding existing narratives within the relevant field; (2) confirmation of participants' understanding of the narratives, incorporating their perspectives; and (3) collection and application of feedback and corrections from researchers specializing in endowment management. These narratives are not merely descriptive or anecdotal; rather, they are structured around key events, turning points, and analytical themes to illuminate systemic dynamics. Findings: The evolution of Waqf trusteeship is examined across three distinct historical periods. These main periods differ significantly from one another. (1) Pre-modern (Jurisprudential Dominance): During this period, Waqf trusteeship was predominantly governed by Islamic jurisprudence and traditional frameworks. (2) Modern (Westernized Influence): This era witnessed the integration of bureaucratic and profit-driven systems, imported from Western models, into Waqf governance. (3) Post-modern (Synthesis of Traditions): The contemporary phase integrates a self-awareness of jurisprudential traditions with a critical engagement with Western institutional experiences. These narratives collectively illuminate the dynamics of transformation and transition in Waqf trusteeship. This period has been examined and analyzed from various perspectives, including the identity of the endowment, the function of the endowments, the intervention of public authorities, and the types of endowments. Conclusion: A civilizational perspective in the retelling of endowment involves redefining the identity, programs, and activities of endowment based on the values, needs, and perspectives of a specific civilization—in this case, the Islamic-Iranian civilization. This approach goes beyond the symbolic use of cultural elements, aiming to integrate knowledge, technology, and civilizational ethics into endowment structures. The ultimate goal is to harmonize scientific progress with the preservation of cultural and civilizational identity. The historical trajectory of civilizational transformation in Waqf trusteeship highlights the tension and competition between two imported systems: a bureaucratic, profit-oriented organizational model and a jurisprudential system rooted in social and civilizational imperatives. By leveraging insights from previous stages of transformation, governance-oriented knowledge and technology in Waqf trusteeship can transcend bureaucratic constraints, synergize with jurisprudential principles, and guide the civilizational evolution of Waqf practices toward renewed trajectories. Purpose: The tradition of endowment has been a fundamental aspect of pre-modern social systems and a mechanism supported by religion to establish an institutional presence across various social spheres. Waqf (endowment) and its trusteeship have played a significant role in the growth and development of Islamic civilization. Consequently, approaches to Waqf trusteeship and the policies shaping it—past, present, and future—must be critically revisited and reevaluated. This ensures that the historical and contemporary capacities and potentials of Waqf trusteeship are effectively harnessed to revitalize and advance Waqfs within the framework of a renewed Islamic civilization. Selecting the type of endowment and the policies that define the position and cooperative network of endowments are crucial for promoting and sustaining this role. Endowment management is a dynamic and complex process that, if the future of these collaborations and their objectives are not carefully considered, will increase in complexity and intricacy. Therefore, decision-making should focus on determining the primary lines of activities and operations. political and executive actors of endowment and endowment management in the future. Methodology: This research adopts a processual approach, emphasizing social change and transformation in Waqf trusteeship to reinterpret social science methodology for studying transformation processes. According to this perspective, social science studies include two categories: diffusion and process. This study considers the evolution of endowment over time, focusing on longitudinal data and utilizing participatory process scholarship. This study emphasizes participant involvement and the analysis of focus group narratives. Due to the historical nature and heterogeneity of the data, the focus group method was examined and reviewed by seven expert researchers specializing in endowment management. During the focus group sessions, concepts were classified and events were highlighted, transforming scattered and diverse data into rich, detailed narrative accounts. To enhance credibility, several criteria were employed: (1) the researcher's active involvement and engagement in understanding existing narratives within the relevant field; (2) confirmation of participants' understanding of the narratives, incorporating their perspectives; and (3) collection and application of feedback and corrections from researchers specializing in endowment management. These narratives are not merely descriptive or anecdotal; rather, they are structured around key events, turning points, and analytical themes to illuminate systemic dynamics. Findings: The evolution of Waqf trusteeship is examined across three distinct historical periods. These main periods differ significantly from one another. (1) Pre-modern (Jurisprudential Dominance): During this period, Waqf trusteeship was predominantly governed by Islamic jurisprudence and traditional frameworks. (2) Modern (Westernized Influence): This era witnessed the integration of bureaucratic and profit-driven systems, imported from Western models, into Waqf governance. (3) Post-modern (Synthesis of Traditions): The contemporary phase integrates a self-awareness of jurisprudential traditions with a critical engagement with Western institutional experiences. These narratives collectively illuminate the dynamics of transformation and transition in Waqf trusteeship. This period has been examined and analyzed from various perspectives, including the identity of the endowment, the function of the endowments, the intervention of public authorities, and the types of endowments. Conclusion: A civilizational perspective in the retelling of endowment involves redefining the identity, programs, and activities of endowment based on the values, needs, and perspectives of a specific civilization—in this case, the Islamic-Iranian civilization. This approach goes beyond the symbolic use of cultural elements, aiming to integrate knowledge, technology, and civilizational ethics into endowment structures. The ultimate goal is to harmonize scientific progress with the preservation of cultural and civilizational identity. The historical trajectory of civilizational transformation in Waqf trusteeship highlights the tension and competition between two imported systems: a bureaucratic, profit-oriented organizational model and a jurisprudential system rooted in social and civilizational imperatives. By leveraging insights from previous stages of transformation, governance-oriented knowledge and technology in Waqf trusteeship can transcend bureaucratic constraints, synergize with jurisprudential principles, and guide the civilizational evolution of Waqf practices toward renewed trajectories.

https://nic.shahed.ac.ir/article_5083_47e338b3c082945eff04de6d65915ade.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 9 1 2026 03 21 Fatimid Life Skills (S); A Civilizational Approach Fatimid Life Skills (S); A Civilizational Approach 131 160 5086 10.22070/nic.2026.20518.1418 FA Laleh Eftekhari Assistant Professor, Department of Quran and Hadith, Faculty of Humanities, Shahed University, Tehran, Iran. Journal Article 2025 02 03 Purpose: System-building and civilization-building are among the missions of religion from the perspective of Imam Khomeini (RA) (Khamenei, Statements on the 31st Anniversary of Imam Khomeini's Passing Away, 03/14/2019). In the Islamic world, unity aimed at achieving a new Islamic civilization is considered the highest form of unity (see: Khamenei, Statements of the Meeting of the Guests of the Unity Conference, 08/24/2019). Accordingly, today the goal for every Muslim should be to create a new Islamic civilization (Khamenei, Statements of the Meeting of the Iraqi Motorcade, 06/27/2019). In various meetings with women, the Supreme Leader discusses their issues from multiple perspectives. In a message that acknowledges differences in foundations and worldviews, he identifies three models of women: predominantly Eastern, predominantly Western, and neither Eastern nor Western, the latter based on the Fatimid model (Khamenei, Statements of a Group Meeting of Selected Women of the Country, 01/30/2014). This study examines the components of a modern Islamic civilization grounded in the Fatimid model. Methodology: This study employs a descriptive-analytical method, drawing on library resources, hadiths, and a civilizational framework of the life of Hazrat Zahra (S) as a model aligned with the study’s aims and research questions. Theoretical Foundations: The study explains the theoretical foundations of the following topics in order: Life Skills (types and dimensions of life skills with examples); Civilization (definition of civilization and modern Islamic civilization; distinctions between Islamic civilization and non-monotheistic civilizations; the necessity of a modern Islamic civilization; components and principles of Islamic civilization); the components and principles of modern Islamic civilization grounded in Fatimid life skills (consultation and advice, allegiance); the concept of the human caliphate from God; enjoining what is right and forbidding what is wrong; equality and equity; social solidarity and cohesion; awakening, awareness, and insight; social participation; mutual support between officials and the people; thinking and rationality; insight; recognition of mutual rights (needs and feelings of others); avoidance of petrification and reaction, as well as openness to innovation, eclecticism, and chaos; jihad and defense of the oppressed; and the acquisition of knowledge. Findings: Research findings indicate that the majority of life-skill indicators based on the revelatory model align with the life-skill and civilizational attributes currently proposed by contemporary thinkers. Therefore, Hazrat Zahra (peace be upon her)—as the supreme exemplar of Islamic life skills—serves as a fitting model for the realization of the new Islamic civilization. Conclusion: Conclusion Realizing a new Islamic civilization is the mission of every Muslim. Since non-divine civilizations often conflict with Islamic culture, Muslims should draw on life skills inspired by the Islamic civilization model and grounded in Qur’anic teachings to achieve this goal. Looking to noble exemplars such as Siddiqah al-Kubra (PBUH) can facilitate and accelerate this path. Accordingly, after examining the components and characteristics of life skills and the new Islamic civilization, this study explores a range of common and less-common issues—such as critical thinking, insight, learning, communication with others, respect for their rights, equality, and consultation—in relation to the life of Hazrat Zahra (PBUH). The findings indicate that although Hazrat Zahra was a young woman and a citizen of the civilized society of Madinah, her sayings and life provide valuable examples on all these issues that can inspire everyone. Based on this, it is suggested that Fatimid life skills adopt a civilizational approach characterized by values such as diligence, justice, responsibility, and chastity, tailored to the needs and understanding of diverse audiences—including children, adolescents, youth, women, and men—in relation to themselves, God, and others. Content should be developed in the form of games, entertainment, films, stories, novels, and poems, and integrated into school and university curricula, as well as in-service training for employees, and pre- and post-marriage training and skills courses. Purpose: System-building and civilization-building are among the missions of religion from the perspective of Imam Khomeini (RA) (Khamenei, Statements on the 31st Anniversary of Imam Khomeini's Passing Away, 03/14/2019). In the Islamic world, unity aimed at achieving a new Islamic civilization is considered the highest form of unity (see: Khamenei, Statements of the Meeting of the Guests of the Unity Conference, 08/24/2019). Accordingly, today the goal for every Muslim should be to create a new Islamic civilization (Khamenei, Statements of the Meeting of the Iraqi Motorcade, 06/27/2019). In various meetings with women, the Supreme Leader discusses their issues from multiple perspectives. In a message that acknowledges differences in foundations and worldviews, he identifies three models of women: predominantly Eastern, predominantly Western, and neither Eastern nor Western, the latter based on the Fatimid model (Khamenei, Statements of a Group Meeting of Selected Women of the Country, 01/30/2014). This study examines the components of a modern Islamic civilization grounded in the Fatimid model. Methodology: This study employs a descriptive-analytical method, drawing on library resources, hadiths, and a civilizational framework of the life of Hazrat Zahra (S) as a model aligned with the study’s aims and research questions. Theoretical Foundations: The study explains the theoretical foundations of the following topics in order: Life Skills (types and dimensions of life skills with examples); Civilization (definition of civilization and modern Islamic civilization; distinctions between Islamic civilization and non-monotheistic civilizations; the necessity of a modern Islamic civilization; components and principles of Islamic civilization); the components and principles of modern Islamic civilization grounded in Fatimid life skills (consultation and advice, allegiance); the concept of the human caliphate from God; enjoining what is right and forbidding what is wrong; equality and equity; social solidarity and cohesion; awakening, awareness, and insight; social participation; mutual support between officials and the people; thinking and rationality; insight; recognition of mutual rights (needs and feelings of others); avoidance of petrification and reaction, as well as openness to innovation, eclecticism, and chaos; jihad and defense of the oppressed; and the acquisition of knowledge. Findings: Research findings indicate that the majority of life-skill indicators based on the revelatory model align with the life-skill and civilizational attributes currently proposed by contemporary thinkers. Therefore, Hazrat Zahra (peace be upon her)—as the supreme exemplar of Islamic life skills—serves as a fitting model for the realization of the new Islamic civilization. Conclusion: Conclusion Realizing a new Islamic civilization is the mission of every Muslim. Since non-divine civilizations often conflict with Islamic culture, Muslims should draw on life skills inspired by the Islamic civilization model and grounded in Qur’anic teachings to achieve this goal. Looking to noble exemplars such as Siddiqah al-Kubra (PBUH) can facilitate and accelerate this path. Accordingly, after examining the components and characteristics of life skills and the new Islamic civilization, this study explores a range of common and less-common issues—such as critical thinking, insight, learning, communication with others, respect for their rights, equality, and consultation—in relation to the life of Hazrat Zahra (PBUH). The findings indicate that although Hazrat Zahra was a young woman and a citizen of the civilized society of Madinah, her sayings and life provide valuable examples on all these issues that can inspire everyone. Based on this, it is suggested that Fatimid life skills adopt a civilizational approach characterized by values such as diligence, justice, responsibility, and chastity, tailored to the needs and understanding of diverse audiences—including children, adolescents, youth, women, and men—in relation to themselves, God, and others. Content should be developed in the form of games, entertainment, films, stories, novels, and poems, and integrated into school and university curricula, as well as in-service training for employees, and pre- and post-marriage training and skills courses.

https://nic.shahed.ac.ir/article_5086_71e63ef5b7249cfc60852f0e0f5bf4c8.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 9 1 2026 03 21 A Critical Examination and Analysis of Mohammed Abed al-Jabri’s Civilizational Thought with Emphasis on Qur’anic Teachings A Critical Examination and Analysis of Mohammed Abed al-Jabri’s Civilizational Thought with Emphasis on Qur’anic Teachings 161 188 5085 10.22070/nic.2026.20294.1390 FA Mohsen Nouraei Associate Professor, Department of Qur`an And Hadith Studies, University Of Mazandaran, Babolsar, Iran. 0000-0002-9216-3469 Mojtaba Ansari Moghaddam Postdoctoral Researcher in Qur’anic and Hadith Studies, Faculty of Theology and Islamic Studies, University of Mazandaran, Babolsar, Islamic Republic of Iran 0000-0001-9998-1803 Journal Article 2025 02 17 Purpose: The purpose of this study is to critically examine the civilizational thought of Mohammed Abed al-Jabri, one of the most influential contemporary Arab philosophers, with a particular focus on his interpretation of Islamic epistemology and civilization. The central research problem revolves around assessing the compatibility of al-Jabri’s theoretical constructs with the Qur’anic worldview in the domains of epistemology, politics, and civilization. The study identifies four pivotal dimensions of al-Jabri’s intellectual project: (1) the classification of epistemic systems into Bayani (textual-rhetorical), ‘Irfani (mystical), and Burhani (demonstrative-rational); (2) the socio-political framework of “Tribe, Spoils, and Doctrine”; (3) the notion of epistemological rupture; and (4) the concept of civilizational secularism. The objective is to evaluate whether al-Jabri’s reductionist approach to Islamic thought is reconcilable with Qur’anic principles and to highlight the epistemological and methodological limitations that may emerge when his theories are measured against the Qur’anic paradigm. Methodology: This research employs a descriptive, analytical, and critical methodology. Through a comparative framework, the study situates al-Jabri’s thought within the broader landscape of Qur’anic teachings. First, his epistemological typology is analyzed to determine whether it reflects the integrative nature of Islamic knowledge as presented in the Qur’an. Second, the socio-political model of “Tribe, Spoils, and Doctrine” is examined in light of Qur’anic perspectives on community, justice, and moral responsibility. Third, the concept of epistemological rupture—al-Jabri’s assertion that Islamic intellectual history is discontinuous and fragmented—is critically evaluated against the Qur’anic emphasis on coherence, continuity, and divine guidance throughout history. Finally, the notion of civilizational secularism, which seeks to separate religion from politics in the Islamic context, is scrutinized with reference to Qur’anic teachings that emphasize the inseparability of spiritual and socio-political life. The study draws on a wide range of Qur’anic verses, classical exegetical traditions, and contemporary scholarship to develop a comprehensive and systematic critique. Findings: The research findings reveal several limitations and contradictions in al-Jabri’s project when compared to the Qur’anic foundations. 1. Epistemic Systems (Bayani, ‘Irfani, Burhani): Al-Jabri’s framework emphasizes epistemic conflict and division, portraying Islamic intellectual history as a battleground among textualism, mysticism, and rationalism. However, the Qur’an presents knowledge as an integrated whole, where reason (‘aql), revelation (wahy), and spiritual insight (ma‘rifah) converge harmoniously. Therefore, al-Jabri’s tripartite division undermines the comprehensive unity of Islamic epistemology. 2. Tribe, Spoils, and Doctrine: While al-Jabri emphasizes the sociological and material determinants of Islamic civilization, his reductionist focus on tribalism, material gain, and doctrinal disputes overlooks the moral, ethical, and revelatory dimensions that the Qur’an identifies as essential drivers of civilizational flourishing. 3. Epistemological Rupture: Al-Jabri’s insistence on a radical discontinuity in Islamic intellectual history overlooks the Qur’anic affirmation of continuity in divine guidance, intellectual development, and the enduring relevance of revelation. His model risks fragmenting Islam’s intellectual heritage, thereby distorting its historical coherence. 4. Civilizational Secularism: Al-Jabri’s advocacy for separating religion from politics fundamentally conflicts with the Qur’anic vision, which integrates spiritual principles with socio-political governance. In the Qur’anic paradigm, justice (‘adl), freedom of belief, and moral responsibility are inseparable from political structures and civilizational progress. Collectively, these observations demonstrate that al-Jabri’s reliance on Western methodological frameworks leads to a partial, reductionist, and ultimately inadequate understanding of Islamic epistemology and civilization. Conclusion: The study concludes that Mohammed Abed al-Jabri’s civilizational thought, while intellectually stimulating and influential in modern Arab philosophical discourse, exhibits critical shortcomings when evaluated against Qur’anic teachings. His analytical categories—though innovative—fail to capture the integrative spirit of Islamic epistemology and civilization. By privileging Western epistemological models, al-Jabri reduces the richness of Islamic thought to unilateral interpretations that overlook its ethical, spiritual, and revelatory foundations. This research demonstrates that al-Jabri’s approach cannot provide a viable framework for the revival of Islamic civilization. His theories contradict core Qur’anic principles in the areas of epistemology, social justice, political governance, and civilizational continuity. Specifically, his secularist orientation and reductionist methodology conflict with the Qur’anic vision of unity between reason, revelation, and spirituality. Ultimately, the findings highlight the need for an alternative framework that grounds civilizational analysis firmly in Qur’anic teachings, emphasizing integration rather than division, and continuity rather than rupture. Such a framework would not only preserve the coherence of the Islamic intellectual tradition but also offer constructive insights for the renewal of contemporary Islamic civilization. Purpose: The purpose of this study is to critically examine the civilizational thought of Mohammed Abed al-Jabri, one of the most influential contemporary Arab philosophers, with a particular focus on his interpretation of Islamic epistemology and civilization. The central research problem revolves around assessing the compatibility of al-Jabri’s theoretical constructs with the Qur’anic worldview in the domains of epistemology, politics, and civilization. The study identifies four pivotal dimensions of al-Jabri’s intellectual project: (1) the classification of epistemic systems into Bayani (textual-rhetorical), ‘Irfani (mystical), and Burhani (demonstrative-rational); (2) the socio-political framework of “Tribe, Spoils, and Doctrine”; (3) the notion of epistemological rupture; and (4) the concept of civilizational secularism. The objective is to evaluate whether al-Jabri’s reductionist approach to Islamic thought is reconcilable with Qur’anic principles and to highlight the epistemological and methodological limitations that may emerge when his theories are measured against the Qur’anic paradigm. Methodology: This research employs a descriptive, analytical, and critical methodology. Through a comparative framework, the study situates al-Jabri’s thought within the broader landscape of Qur’anic teachings. First, his epistemological typology is analyzed to determine whether it reflects the integrative nature of Islamic knowledge as presented in the Qur’an. Second, the socio-political model of “Tribe, Spoils, and Doctrine” is examined in light of Qur’anic perspectives on community, justice, and moral responsibility. Third, the concept of epistemological rupture—al-Jabri’s assertion that Islamic intellectual history is discontinuous and fragmented—is critically evaluated against the Qur’anic emphasis on coherence, continuity, and divine guidance throughout history. Finally, the notion of civilizational secularism, which seeks to separate religion from politics in the Islamic context, is scrutinized with reference to Qur’anic teachings that emphasize the inseparability of spiritual and socio-political life. The study draws on a wide range of Qur’anic verses, classical exegetical traditions, and contemporary scholarship to develop a comprehensive and systematic critique. Findings: The research findings reveal several limitations and contradictions in al-Jabri’s project when compared to the Qur’anic foundations. 1. Epistemic Systems (Bayani, ‘Irfani, Burhani): Al-Jabri’s framework emphasizes epistemic conflict and division, portraying Islamic intellectual history as a battleground among textualism, mysticism, and rationalism. However, the Qur’an presents knowledge as an integrated whole, where reason (‘aql), revelation (wahy), and spiritual insight (ma‘rifah) converge harmoniously. Therefore, al-Jabri’s tripartite division undermines the comprehensive unity of Islamic epistemology. 2. Tribe, Spoils, and Doctrine: While al-Jabri emphasizes the sociological and material determinants of Islamic civilization, his reductionist focus on tribalism, material gain, and doctrinal disputes overlooks the moral, ethical, and revelatory dimensions that the Qur’an identifies as essential drivers of civilizational flourishing. 3. Epistemological Rupture: Al-Jabri’s insistence on a radical discontinuity in Islamic intellectual history overlooks the Qur’anic affirmation of continuity in divine guidance, intellectual development, and the enduring relevance of revelation. His model risks fragmenting Islam’s intellectual heritage, thereby distorting its historical coherence. 4. Civilizational Secularism: Al-Jabri’s advocacy for separating religion from politics fundamentally conflicts with the Qur’anic vision, which integrates spiritual principles with socio-political governance. In the Qur’anic paradigm, justice (‘adl), freedom of belief, and moral responsibility are inseparable from political structures and civilizational progress. Collectively, these observations demonstrate that al-Jabri’s reliance on Western methodological frameworks leads to a partial, reductionist, and ultimately inadequate understanding of Islamic epistemology and civilization. Conclusion: The study concludes that Mohammed Abed al-Jabri’s civilizational thought, while intellectually stimulating and influential in modern Arab philosophical discourse, exhibits critical shortcomings when evaluated against Qur’anic teachings. His analytical categories—though innovative—fail to capture the integrative spirit of Islamic epistemology and civilization. By privileging Western epistemological models, al-Jabri reduces the richness of Islamic thought to unilateral interpretations that overlook its ethical, spiritual, and revelatory foundations. This research demonstrates that al-Jabri’s approach cannot provide a viable framework for the revival of Islamic civilization. His theories contradict core Qur’anic principles in the areas of epistemology, social justice, political governance, and civilizational continuity. Specifically, his secularist orientation and reductionist methodology conflict with the Qur’anic vision of unity between reason, revelation, and spirituality. Ultimately, the findings highlight the need for an alternative framework that grounds civilizational analysis firmly in Qur’anic teachings, emphasizing integration rather than division, and continuity rather than rupture. Such a framework would not only preserve the coherence of the Islamic intellectual tradition but also offer constructive insights for the renewal of contemporary Islamic civilization.

https://nic.shahed.ac.ir/article_5085_9ce3c52fc54362e22053399d3181c638.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 9 1 2026 03 21 Civilizational Analysis of the Representation of the Concepts of Sacrifice and Martyrdom in Tehran Metro Mural Designs as Manifestations of an Islamic City (Tehran – Lines 1 and 4)[1] [1] . This article is an extracted from the Master's Degree thesis of the first author entitled (Study of Graphic Expression of Tehran Metro Murals on the Theme of Sacred Defense) in Department of Graphice (visual communication), Shahed University. Civilizational Analysis of the Representation of the Concepts of Sacrifice and Martyrdom in Tehran Metro Mural Designs as Manifestations of an Islamic City (Tehran – Lines 1 and 4)[1] [1] . This article is an extracted from the Master's Degree thesis of the first author entitled (Study of Graphic Expression of Tehran Metro Murals on the Theme of Sacred Defense) in Department of Graphice (visual communication), Shahed University. 189 222 5088 10.22070/nic.2026.20887.1433 FA Afsaneh Bahramzadeh Master's degree in graphic design, Faculty of Arts, Shahed University, Tehran, Iran. Fatemeh Asgari Assistant Professor, Department of Graphice (visual communication), Faculty of Art, Shahed University, Tehran Journal Article 2025 04 19 Purpose: Mural art, as a prominent manifestation of Islamic civilization’s artistic heritage, plays a significant role in embellishing urban architectural spaces, disseminating national and religious culture, and promoting values such as sacrifice and martyrdom. Urban metro murals represent a key medium through which these profound concepts are visually conveyed. Located in the passageways frequented by people in the modern era, these murals contribute to urban placemaking in an Islamic country, reflecting national and religious identities as well as social values from the perspective of Islamic civilization. Beliefs and attitudes, manifested in the artistic expressions of urban spaces—including metro artworks—have been integrated with the demands of contemporary life, thereby shaping a modern Islamic civilization that seeks to cultivate religious identity and strengthen its presence in public consciousness. Given the importance of this subject, the present study aims to: conduct a visual analysis of Tehran Metro murals, identify symbols related to the themes of sacrifice and martyrdom, and examine the representation of women in Lines 1 and 4. Methodology: This study employs an analytical-descriptive research approach to obtain comprehensive information and insightful findings. Of the approximately 400 murals installed in 2025 across Tehran Metro Lines 1 and 4, about 34, thematically related to sacrifice and martyrdom, were identified and photographed by one of the authors. From this subset, 15 murals underwent preliminary examination; however, due to limitations in descriptive scope, only four cases are presented and analyzed in this paper (two discussed in detail and two summarized in a table). Findings: Artistic tools are undoubtedly among the most powerful and effective means of conveying and promoting messages. Visual representations, in particular, serve as vital instruments through which the art of revolution and the message of Truth (Haqq) against oppression are more profoundly articulated. This enables Islamic society to serve humanity not only in economic, political, and other domains but also through the realm of art. Metro murals, in relation to the formation of a contemporary Islamic civilization, fulfill several key functions: (a) enabling rapid, direct transmission of concepts through repetition and heightened impact; (b) providing a platform for conveying revolutionary ideas through the medium of revolutionary art; (c) transmitting valuable concepts across generations and embedding them into historical memory within the context of everyday life; and (d) enhancing the visual environment by fostering Iranian cultural sensibilities. One pathway to realizing a contemporary Islamic civilization involves embracing an Iranian-Islamic lifestyle while distancing oneself from Western cultural paradigms. These murals arise precisely through such visual expressions, drawing inspiration from forms, motifs, and symbols deeply rooted in Iran’s historical legacy and cultural identity. Conclusion: Sacrifice and martyrdom, as core values of Islamic society, are often expressed through art, particularly via visual symbols. The murals adorning the walls of the Tehran Metro exemplify this form of expression. Recurring symbols in these artworks include tulips and lotus flowers, depictions of combatants, the national flag, and others. These symbols can be categorized into human figures, animals, objects, traditional motifs, architectural elements, and calligraphy. Among these, human figures—typically anonymous combatants—and objects, primarily the flag, are the most frequently used, while the cypress tree and the horse appear least often. The presence of women as influential and significant figures in the realms of sacrifice and martyrdom is symbolically depicted in 8 of the 34 murals dedicated to these themes across Tehran Metro Lines 1 and 4. However, this representation is limited in number, and many of these depictions suffer from weak design and poor compositional structure. Women are consistently depicted wearing the chador, primarily in supportive or secondary roles, positioned prominently yet subordinately within the visual narrative. They are typically shown bidding farewell to combatants, holding either a Qur’an or a basket of flowers, fastening headbands, praying, or accompanying male figures. Only in one instance is a woman portrayed as an autonomous, central subject. The female figures are often rendered on a large scale (emphasizing their visual weight), yet their facial expressions convey neither distinct sorrow, despair, nor joy; instead, they display a composed, authoritative serenity (iqrar dar sima, meaning "dignity in countenance"). Although some artists have clearly invested considerable effort to enhance the artistic quality of these works, the murals’ impact is often undermined by poor placement, inadequate lighting, and other environmental factors controlled by urban planning and executive authorities. These elements collectively reduce viewer engagement and weaken the conceptual effectiveness of the artwork. Purpose: Mural art, as a prominent manifestation of Islamic civilization’s artistic heritage, plays a significant role in embellishing urban architectural spaces, disseminating national and religious culture, and promoting values such as sacrifice and martyrdom. Urban metro murals represent a key medium through which these profound concepts are visually conveyed. Located in the passageways frequented by people in the modern era, these murals contribute to urban placemaking in an Islamic country, reflecting national and religious identities as well as social values from the perspective of Islamic civilization. Beliefs and attitudes, manifested in the artistic expressions of urban spaces—including metro artworks—have been integrated with the demands of contemporary life, thereby shaping a modern Islamic civilization that seeks to cultivate religious identity and strengthen its presence in public consciousness. Given the importance of this subject, the present study aims to: conduct a visual analysis of Tehran Metro murals, identify symbols related to the themes of sacrifice and martyrdom, and examine the representation of women in Lines 1 and 4. Methodology: This study employs an analytical-descriptive research approach to obtain comprehensive information and insightful findings. Of the approximately 400 murals installed in 2025 across Tehran Metro Lines 1 and 4, about 34, thematically related to sacrifice and martyrdom, were identified and photographed by one of the authors. From this subset, 15 murals underwent preliminary examination; however, due to limitations in descriptive scope, only four cases are presented and analyzed in this paper (two discussed in detail and two summarized in a table). Findings: Artistic tools are undoubtedly among the most powerful and effective means of conveying and promoting messages. Visual representations, in particular, serve as vital instruments through which the art of revolution and the message of Truth (Haqq) against oppression are more profoundly articulated. This enables Islamic society to serve humanity not only in economic, political, and other domains but also through the realm of art. Metro murals, in relation to the formation of a contemporary Islamic civilization, fulfill several key functions: (a) enabling rapid, direct transmission of concepts through repetition and heightened impact; (b) providing a platform for conveying revolutionary ideas through the medium of revolutionary art; (c) transmitting valuable concepts across generations and embedding them into historical memory within the context of everyday life; and (d) enhancing the visual environment by fostering Iranian cultural sensibilities. One pathway to realizing a contemporary Islamic civilization involves embracing an Iranian-Islamic lifestyle while distancing oneself from Western cultural paradigms. These murals arise precisely through such visual expressions, drawing inspiration from forms, motifs, and symbols deeply rooted in Iran’s historical legacy and cultural identity. Conclusion: Sacrifice and martyrdom, as core values of Islamic society, are often expressed through art, particularly via visual symbols. The murals adorning the walls of the Tehran Metro exemplify this form of expression. Recurring symbols in these artworks include tulips and lotus flowers, depictions of combatants, the national flag, and others. These symbols can be categorized into human figures, animals, objects, traditional motifs, architectural elements, and calligraphy. Among these, human figures—typically anonymous combatants—and objects, primarily the flag, are the most frequently used, while the cypress tree and the horse appear least often. The presence of women as influential and significant figures in the realms of sacrifice and martyrdom is symbolically depicted in 8 of the 34 murals dedicated to these themes across Tehran Metro Lines 1 and 4. However, this representation is limited in number, and many of these depictions suffer from weak design and poor compositional structure. Women are consistently depicted wearing the chador, primarily in supportive or secondary roles, positioned prominently yet subordinately within the visual narrative. They are typically shown bidding farewell to combatants, holding either a Qur’an or a basket of flowers, fastening headbands, praying, or accompanying male figures. Only in one instance is a woman portrayed as an autonomous, central subject. The female figures are often rendered on a large scale (emphasizing their visual weight), yet their facial expressions convey neither distinct sorrow, despair, nor joy; instead, they display a composed, authoritative serenity (iqrar dar sima, meaning "dignity in countenance"). Although some artists have clearly invested considerable effort to enhance the artistic quality of these works, the murals’ impact is often undermined by poor placement, inadequate lighting, and other environmental factors controlled by urban planning and executive authorities. These elements collectively reduce viewer engagement and weaken the conceptual effectiveness of the artwork.

https://nic.shahed.ac.ir/article_5088_04fcc65450efcccdc9869442c3e36310.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 9 1 2026 03 21 A Model of Civilizational Coexistence Among Followers of Different Faiths in the School of Ahlul Bayt A Model of Civilizational Coexistence Among Followers of Different Faiths in the School of Ahlul Bayt 223 252 4817 10.22070/nic.2025.19057.1307 FA Sayyed Mohammad Sadeq Mousavi Assistant Professor and Collaborating Researcher at the Imam Reza (PBUH) International Research Institute, Mashhad, Iran 0009-0006-5826-4051 Journal Article 2025 01 24 Purpose: According to the Supreme Leader of the Revolution, the approach to engaging with other religions, including adversaries, constitutes a fundamental aspect of the "software" of Islamic civilization. This article examines the teachings of the Ahlul Bayt school on coexistence with followers of other religions within the context of fostering Islamic civilization. Methodology: This study employs a descriptive-analytical approach and references library resources to explore the biography of the Ahlul Bayt by examining verified historical accounts and authentic narrations. Findings: The Ahlul Bayt school's system of coexistence is founded on three epistemological principles: Humans have an innate inclination toward truth and righteousness, and they require rational encouragement to pursue these values. Varied levels of understanding: Different individuals possess different degrees of knowledge, necessitating tailored interactions. Excusing unintentional errors: Mistakes in belief or practice may be forgiven, emphasizing fairness and avoiding unjust punishment. Coexistence manifests in the lives of the Ahlul Bayt through: Good speech and actions involve advocating for positive interactions and mutual respect. Short-term and long-term goals: Pursuing immediate harmony (short-term) while ultimately guiding others toward Islam (long-term). The concept of benevolence (ihsan) emerges as a central motivator within this framework of coexistence. Acts of kindness toward non-Muslims foster a greater understanding and appreciation of Islam. Coexistence promotes the broader goal of establishing an Islamic civilization. Conclusion: The Ahlul Bayt school emphasizes good deeds, understanding, and kindness (Ihsan Saghir) as foundational elements for fostering a harmonious society and realizing the vision of Islamic civilization (Ihsan Kabir). Purpose: According to the Supreme Leader of the Revolution, the approach to engaging with other religions, including adversaries, constitutes a fundamental aspect of the "software" of Islamic civilization. This article examines the teachings of the Ahlul Bayt school on coexistence with followers of other religions within the context of fostering Islamic civilization. Methodology: This study employs a descriptive-analytical approach and references library resources to explore the biography of the Ahlul Bayt by examining verified historical accounts and authentic narrations. Findings: The Ahlul Bayt school's system of coexistence is founded on three epistemological principles: Humans have an innate inclination toward truth and righteousness, and they require rational encouragement to pursue these values. Varied levels of understanding: Different individuals possess different degrees of knowledge, necessitating tailored interactions. Excusing unintentional errors: Mistakes in belief or practice may be forgiven, emphasizing fairness and avoiding unjust punishment. Coexistence manifests in the lives of the Ahlul Bayt through: Good speech and actions involve advocating for positive interactions and mutual respect. Short-term and long-term goals: Pursuing immediate harmony (short-term) while ultimately guiding others toward Islam (long-term). The concept of benevolence (ihsan) emerges as a central motivator within this framework of coexistence. Acts of kindness toward non-Muslims foster a greater understanding and appreciation of Islam. Coexistence promotes the broader goal of establishing an Islamic civilization. Conclusion: The Ahlul Bayt school emphasizes good deeds, understanding, and kindness (Ihsan Saghir) as foundational elements for fostering a harmonious society and realizing the vision of Islamic civilization (Ihsan Kabir).

https://nic.shahed.ac.ir/article_4817_7e6ff0205749bc6025b51155e26f6ced.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 9 1 2026 03 21 The Scientific Authority of the Quran in Guiding the Foundations of Natural Sciences (Ontology, Value Theory, Teleology) The Scientific Authority of the Quran in Guiding the Foundations of Natural Sciences (Ontology, Value Theory, Teleology) 253 278 5084 10.22070/nic.2026.20224.1386 FA Seyyed Isa Mostarhami Faculty member and associate professor of the Quran and Science Department,, Al-Mustafa International University, Qom, Islamic Republic of Iran Journal Article 2025 02 12 Purpose: This research aims to reveal the role of the Quran in providing authority and guidance to the natural sciences. By employing a method of interrogating the Holy Quran, it seeks to present questions arising from the scientific community and the work of natural scientists to this divine text. Through the description and analysis of relevant verses, the study attempts to demonstrate how the Holy Quran can serve as an authoritative influence on the ontological, axiological, and teleological foundations of the natural sciences. Methodology: This research is fundamentally theoretical and employs the library method and logical analysis to draw inferences from the verses of the Quran and their related interpretations. The study is descriptive in nature, method, and approach. In descriptive research, the researcher aims to understand what the subject is and how it manifests, seeking to explore the characteristics of the phenomenon, variable, object, or matter. This research adopts a Quranic approach, utilizing a method of inquiry based on questioning and analysis of the Quran. Findings: The human sciences, in their pursuit of understanding nature, are founded on specific principles. In striving to achieve their objectives, they adhere to the values and rules that form the pillars of this knowledge. These principles significantly influence the findings and applications of the natural sciences and, consequently, impact human well-being. Moreover, the guidance of the Holy Quran in both worldly and hereafter life is essential for playing a meaningful role in the natural sciences, with its most important contribution being the direction it provides to these sciences. The orientations of human activities result from individual motivations, which are, in turn, influenced by values, beliefs, and goals. Accordingly, religious values and a practical commitment to them have a direct impact on the research and scientific activities of scholars, shaping their approach to specific knowledge as well as its growth and development. For example, the correct religious beliefs of Muslim scientists regarding the concepts of worldly life and the hereafter, work and effort combined with detachment from materialism, divine destiny, and trust during the Islamic civilization era played a crucial role. By emphasizing these principles, the path of research and investigation in the natural sciences was opened, motivating scholars to expand scientific inquiry and providing the foundation for the flourishing of Islamic civilization. However, in subsequent centuries, the prevalence of incorrect interpretations of asceticism, worldly renunciation, patience, and other related concepts obstructed such research, leading to scientific decline and the deterioration of Islamic civilization. Furthermore, the Holy Quran values certain behaviors that can guide the application of science. For instance, natural science (Ankabut: 20; Yunus: 110) emphasizes the proper use of nature (An’am: 142; Nahl: 10) and the understanding of divine signs (Fussilat: 53) as both valuable and necessary. Additionally, it promotes service to others (Baqarah: 274; Talaq: 7) and the preservation of nature (A’raf: 85). These Quranic values influence science both directly and indirectly. Examples of this influence include the ethical correction of experiments involving animal samples or products, the avoidance of experiments harmful to nature, and the pursuit of knowledge that benefits the public. Conclusion: The Holy Quran guides the foundations and objectives of the natural sciences in the right direction. By outlining genuine values and inspiring scientists, it encourages the discovery and understanding of natural phenomena. Through the presentation of an effective moral framework, it directs the application of natural sciences and prevents their misuse. In essence, the production and teaching of knowledge, as a voluntary human endeavor, is always purposeful and oriented toward achieving specific goals. It is the scientist's cosmological and epistemological perspectives that shape the aims of their knowledge. Accordingly, one significant influence of religion on science is the impact of religious goals on the setting and direction of scientific objectives. By providing a comprehensive integration of physics and metaphysics concerning the universe, the Holy Quran establishes reliable ontological foundations for the natural sciences that can shape scientists' worldviews. This guide introduces a value system aligned with reality and human well-being, seeking to replace the self-created value systems of humans. By defining desirable goals consistent with the philosophy of creation and human capacities, it directs the sciences to serve human happiness. Purpose: This research aims to reveal the role of the Quran in providing authority and guidance to the natural sciences. By employing a method of interrogating the Holy Quran, it seeks to present questions arising from the scientific community and the work of natural scientists to this divine text. Through the description and analysis of relevant verses, the study attempts to demonstrate how the Holy Quran can serve as an authoritative influence on the ontological, axiological, and teleological foundations of the natural sciences. Methodology: This research is fundamentally theoretical and employs the library method and logical analysis to draw inferences from the verses of the Quran and their related interpretations. The study is descriptive in nature, method, and approach. In descriptive research, the researcher aims to understand what the subject is and how it manifests, seeking to explore the characteristics of the phenomenon, variable, object, or matter. This research adopts a Quranic approach, utilizing a method of inquiry based on questioning and analysis of the Quran. Findings: The human sciences, in their pursuit of understanding nature, are founded on specific principles. In striving to achieve their objectives, they adhere to the values and rules that form the pillars of this knowledge. These principles significantly influence the findings and applications of the natural sciences and, consequently, impact human well-being. Moreover, the guidance of the Holy Quran in both worldly and hereafter life is essential for playing a meaningful role in the natural sciences, with its most important contribution being the direction it provides to these sciences. The orientations of human activities result from individual motivations, which are, in turn, influenced by values, beliefs, and goals. Accordingly, religious values and a practical commitment to them have a direct impact on the research and scientific activities of scholars, shaping their approach to specific knowledge as well as its growth and development. For example, the correct religious beliefs of Muslim scientists regarding the concepts of worldly life and the hereafter, work and effort combined with detachment from materialism, divine destiny, and trust during the Islamic civilization era played a crucial role. By emphasizing these principles, the path of research and investigation in the natural sciences was opened, motivating scholars to expand scientific inquiry and providing the foundation for the flourishing of Islamic civilization. However, in subsequent centuries, the prevalence of incorrect interpretations of asceticism, worldly renunciation, patience, and other related concepts obstructed such research, leading to scientific decline and the deterioration of Islamic civilization. Furthermore, the Holy Quran values certain behaviors that can guide the application of science. For instance, natural science (Ankabut: 20; Yunus: 110) emphasizes the proper use of nature (An’am: 142; Nahl: 10) and the understanding of divine signs (Fussilat: 53) as both valuable and necessary. Additionally, it promotes service to others (Baqarah: 274; Talaq: 7) and the preservation of nature (A’raf: 85). These Quranic values influence science both directly and indirectly. Examples of this influence include the ethical correction of experiments involving animal samples or products, the avoidance of experiments harmful to nature, and the pursuit of knowledge that benefits the public. Conclusion: The Holy Quran guides the foundations and objectives of the natural sciences in the right direction. By outlining genuine values and inspiring scientists, it encourages the discovery and understanding of natural phenomena. Through the presentation of an effective moral framework, it directs the application of natural sciences and prevents their misuse. In essence, the production and teaching of knowledge, as a voluntary human endeavor, is always purposeful and oriented toward achieving specific goals. It is the scientist's cosmological and epistemological perspectives that shape the aims of their knowledge. Accordingly, one significant influence of religion on science is the impact of religious goals on the setting and direction of scientific objectives. By providing a comprehensive integration of physics and metaphysics concerning the universe, the Holy Quran establishes reliable ontological foundations for the natural sciences that can shape scientists' worldviews. This guide introduces a value system aligned with reality and human well-being, seeking to replace the self-created value systems of humans. By defining desirable goals consistent with the philosophy of creation and human capacities, it directs the sciences to serve human happiness.

https://nic.shahed.ac.ir/article_5084_a714ec6796f638ba4d5792f78dccd134.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 9 1 2026 03 21 The Civilizational Capacity of the Imamate in the Political Dimension of Modern Islamic Civilization The Civilizational Capacity of the Imamate in the Political Dimension of Modern Islamic Civilization 279 312 5082 10.22070/nic.2026.19669.1343 FA Ahmad Bigdeli Ph.D. in Imami Theology, University of Quran and Hadith, Iran, Qom. 0009-0007-3208-3380 Journal Article 2025 03 08 Purpose: This research, titled “The Civilizational Capacity of the Imamate in the Political Dimension of the New Islamic Civilization,” explores the political and civilizational potential embedded in the doctrine of the Imamate within the framework of a renewed Islamic civilization. Methodology: Employing a descriptive-analytical approach and drawing upon theological and civilizational library sources, this study aims to highlight the foundational role of the Imamate in shaping political structures, guiding societal development, and contributing to the realization of divine objectives. Findings: From a theological perspective, the research emphasizes that the teachings of the Imamate are not merely theoretical constructs but have practical implications that extend into the civilizational realm. These teachings provide a framework for understanding governance, justice, and spiritual development in a holistic manner. From a civilizational standpoint, the study examines how the political principles rooted in the Imamate contribute to the formation, sustainability, and moral orientation of a just and spiritually conscious society. These findings pave the way for the final analysis in the conclusion section and demonstrate how the Imamate can contribute to the realization of justice and civilizational growth. Conclusion: The research structure comprises several key components: an explanation of the dimensions of Imamate, an analysis of the political implications of these dimensions, a study of the process of establishing and consolidating a divinely guided government, and an exploration of the philosophy and outcomes of such governance. Each section builds upon the previous one to present a comprehensive view of how Imamate functions as a civilizational force and a source of political legitimacy. The study's findings reveal the following insights: 1. In a political system based on the doctrine of Imamate, the infallible Imam—appointed by divine will—serves as the central axis of governance. His leadership is not merely symbolic but essential to the legitimacy, direction, and ethical foundation of the political order. The Imam’s divine appointment ensures that governance is grounded in spiritual authority and moral clarity. 2. The Imam nurtures human souls through divine knowledge and spiritual guidance. This nurturing process is essential for cultivating individuals who are morally upright, socially responsible, and spiritually aware, thereby preparing them to contribute meaningfully to society. The Imam’s role as a spiritual educator strengthens the ethical fabric of the community. 3. These nurtured souls play a vital role in the formation, continuity, and vitality of legitimate government. Through active participation in social and political spheres, they contribute dynamically and steadfastly to the realization of justice, equity, and communal harmony. Their engagement ensures that governance is not only effective but also deeply rooted in moral values. 4. The establishment of justice and equity is a direct outcome of governance under the guidance of the Imamate. This justice encompasses legal, economic, moral, and spiritual dimensions, fostering a balanced and harmonious society that reflects divine values. Justice becomes the cornerstone of civilizational progress and social stability. 5. Justice and equity pave the way for collective worship and devotion to God. When society is just and equitable, individuals are more inclined to engage in sincere worship, fulfill their spiritual duties, and seek closeness to the divine. In this context, worship becomes a communal expression of gratitude and alignment with the divine will. True worldly and otherworldly benefits are attained through collective devotion. When societal structures align with divine principles, they foster both material prosperity and spiritual fulfillment, thereby reinforcing the ultimate purpose of creation and the vision of a God-centered civilization. Purpose: This research, titled “The Civilizational Capacity of the Imamate in the Political Dimension of the New Islamic Civilization,” explores the political and civilizational potential embedded in the doctrine of the Imamate within the framework of a renewed Islamic civilization. Methodology: Employing a descriptive-analytical approach and drawing upon theological and civilizational library sources, this study aims to highlight the foundational role of the Imamate in shaping political structures, guiding societal development, and contributing to the realization of divine objectives. Findings: From a theological perspective, the research emphasizes that the teachings of the Imamate are not merely theoretical constructs but have practical implications that extend into the civilizational realm. These teachings provide a framework for understanding governance, justice, and spiritual development in a holistic manner. From a civilizational standpoint, the study examines how the political principles rooted in the Imamate contribute to the formation, sustainability, and moral orientation of a just and spiritually conscious society. These findings pave the way for the final analysis in the conclusion section and demonstrate how the Imamate can contribute to the realization of justice and civilizational growth. Conclusion: The research structure comprises several key components: an explanation of the dimensions of Imamate, an analysis of the political implications of these dimensions, a study of the process of establishing and consolidating a divinely guided government, and an exploration of the philosophy and outcomes of such governance. Each section builds upon the previous one to present a comprehensive view of how Imamate functions as a civilizational force and a source of political legitimacy. The study's findings reveal the following insights: 1. In a political system based on the doctrine of Imamate, the infallible Imam—appointed by divine will—serves as the central axis of governance. His leadership is not merely symbolic but essential to the legitimacy, direction, and ethical foundation of the political order. The Imam’s divine appointment ensures that governance is grounded in spiritual authority and moral clarity. 2. The Imam nurtures human souls through divine knowledge and spiritual guidance. This nurturing process is essential for cultivating individuals who are morally upright, socially responsible, and spiritually aware, thereby preparing them to contribute meaningfully to society. The Imam’s role as a spiritual educator strengthens the ethical fabric of the community. 3. These nurtured souls play a vital role in the formation, continuity, and vitality of legitimate government. Through active participation in social and political spheres, they contribute dynamically and steadfastly to the realization of justice, equity, and communal harmony. Their engagement ensures that governance is not only effective but also deeply rooted in moral values. 4. The establishment of justice and equity is a direct outcome of governance under the guidance of the Imamate. This justice encompasses legal, economic, moral, and spiritual dimensions, fostering a balanced and harmonious society that reflects divine values. Justice becomes the cornerstone of civilizational progress and social stability. 5. Justice and equity pave the way for collective worship and devotion to God. When society is just and equitable, individuals are more inclined to engage in sincere worship, fulfill their spiritual duties, and seek closeness to the divine. In this context, worship becomes a communal expression of gratitude and alignment with the divine will. True worldly and otherworldly benefits are attained through collective devotion. When societal structures align with divine principles, they foster both material prosperity and spiritual fulfillment, thereby reinforcing the ultimate purpose of creation and the vision of a God-centered civilization.

https://nic.shahed.ac.ir/article_5082_fe663a72b27bdc613873fbbb512f6f67.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 9 1 2026 03 21 Analyzing the Role Religious Schools in the Framework of Government Jurisprudence as a Civilization-Building Jurisprudence Based on the of Morteza Motahari Analyzing the Role Religious Schools in the Framework of Government Jurisprudence as a Civilization-Building Jurisprudence Based on the of Morteza Motahari 313 340 5017 10.22070/nic.2026.20668.1422 FA Hamid Reza Moniri Hamzeh Kalaei Associate Professor, Department of Islamic Studies, Islamic Revolution Orientation, University of Mazandaran, Babolsar, Iran Journal Article 2025 07 15 Purpose: In Islamic thought, the building of Islamic civilization has always been regarded as a noble ideal by Muslim thinkers, including Morteza Motahari. Motahari emphasized the role of dynamic jurisprudence and seminaries in this process, viewing Islamic law not only as an individual framework but also as a social and civilizational foundation. In this perspective, "humanization" and "civilization" are two essential pillars for advancing toward divine goals. Therefore, civilizational jurisprudence, grounded in dynamic ijtihad, must address new governmental issues and societal challenges. Seminaries, as the heart of Islamic civilization, bear responsibilities such as safeguarding faith, generating new ideas, and responding to societal needs. This study aims to review the role of seminaries in civilization-building, propose a practical model for civilizational jurisprudence, and examine the role of seminaries in civilization-building based on Morteza Motahari's ideas. Methodology: This research employs a descriptive-analytical approach. Due to the theoretical and foundational nature of the subject, a qualitative research method was adopted, with data collected through library and documentary sources. The theoretical framework is grounded in systems analysis, which examines the causal and contextual components, strategies, and outcomes related to the role of religious schools in civilization-building jurisprudence within the intellectual framework of Shahid Motahari. Objective: Focusing on the views of Morteza Motahari, this research aims to examine the key components that religious schools must possess to effectively contribute to building Islamic civilization. The central claim of the study is that jurisprudence, particularly in the form of governmental jurisprudence, is one of the most crucial foundational elements in realizing Islamic civilization. Without harnessing its capacities as envisioned in Motahari's thought, success in this endeavor will not be achievable. Findings: Islamic civilization-building requires a transformation in ijtihad methods, an expansion of jurisprudential topics, and increased interaction between seminaries and government institutions. - Government jurisprudence, described as the "social engineering of Islam," is characterized by government-centeredness, system-building, dynamism, and responsiveness to emerging needs. Semina0072ies can play a leading role in civilization-building by training government jurists, developing models of Islamic governance, and critically engaging with Western civilization. - Achieving this requires a systematic approach to jurisprudence, focusing on the efficiency of the system and establishing specialized groups at various levels. - Operational strategies include transforming ijtihad methods, establishing specialized governmental jurisprudence institutions, and fostering constructive interaction between the field and the government. -The consequence of this approach is to address the material and spiritual needs of society, realize the comprehensive nature of religion, and present a global model of Islamic civilization. - Government jurisprudence can play a pivotal role in managing society as the "constitutional law of Islamic civilization." Conclusion: This research examines the components of efficient religious schools within the framework of government jurisprudence, understood as a civilization-building jurisprudence based on the ideas of Morteza Motahari. Key features of government jurisprudence include being government-centered, systematic, and dynamic in responding to emerging issues. Responsibilities of the seminaries include training government jurists, developing a model of Islamic governance, and critiquing Western civilization. Conditions for realization include adopting a systemic approach, considering the appropriateness and requirements of the specific time and place, and adhering to the legislator's objectives. Operational strategies include facilitating the citizenship process, transforming rulings into binding laws, and strengthening the interaction between religious schools and the university. Consequences: Addressing the needs of society, recognizing the comprehensive nature of religion, and establishing a model for the Islamic world. Purpose: In Islamic thought, the building of Islamic civilization has always been regarded as a noble ideal by Muslim thinkers, including Morteza Motahari. Motahari emphasized the role of dynamic jurisprudence and seminaries in this process, viewing Islamic law not only as an individual framework but also as a social and civilizational foundation. In this perspective, "humanization" and "civilization" are two essential pillars for advancing toward divine goals. Therefore, civilizational jurisprudence, grounded in dynamic ijtihad, must address new governmental issues and societal challenges. Seminaries, as the heart of Islamic civilization, bear responsibilities such as safeguarding faith, generating new ideas, and responding to societal needs. This study aims to review the role of seminaries in civilization-building, propose a practical model for civilizational jurisprudence, and examine the role of seminaries in civilization-building based on Morteza Motahari's ideas. Methodology: This research employs a descriptive-analytical approach. Due to the theoretical and foundational nature of the subject, a qualitative research method was adopted, with data collected through library and documentary sources. The theoretical framework is grounded in systems analysis, which examines the causal and contextual components, strategies, and outcomes related to the role of religious schools in civilization-building jurisprudence within the intellectual framework of Shahid Motahari. Objective: Focusing on the views of Morteza Motahari, this research aims to examine the key components that religious schools must possess to effectively contribute to building Islamic civilization. The central claim of the study is that jurisprudence, particularly in the form of governmental jurisprudence, is one of the most crucial foundational elements in realizing Islamic civilization. Without harnessing its capacities as envisioned in Motahari's thought, success in this endeavor will not be achievable. Findings: Islamic civilization-building requires a transformation in ijtihad methods, an expansion of jurisprudential topics, and increased interaction between seminaries and government institutions. - Government jurisprudence, described as the "social engineering of Islam," is characterized by government-centeredness, system-building, dynamism, and responsiveness to emerging needs. Semina0072ies can play a leading role in civilization-building by training government jurists, developing models of Islamic governance, and critically engaging with Western civilization. - Achieving this requires a systematic approach to jurisprudence, focusing on the efficiency of the system and establishing specialized groups at various levels. - Operational strategies include transforming ijtihad methods, establishing specialized governmental jurisprudence institutions, and fostering constructive interaction between the field and the government. -The consequence of this approach is to address the material and spiritual needs of society, realize the comprehensive nature of religion, and present a global model of Islamic civilization. - Government jurisprudence can play a pivotal role in managing society as the "constitutional law of Islamic civilization." Conclusion: This research examines the components of efficient religious schools within the framework of government jurisprudence, understood as a civilization-building jurisprudence based on the ideas of Morteza Motahari. Key features of government jurisprudence include being government-centered, systematic, and dynamic in responding to emerging issues. Responsibilities of the seminaries include training government jurists, developing a model of Islamic governance, and critiquing Western civilization. Conditions for realization include adopting a systemic approach, considering the appropriateness and requirements of the specific time and place, and adhering to the legislator's objectives. Operational strategies include facilitating the citizenship process, transforming rulings into binding laws, and strengthening the interaction between religious schools and the university. Consequences: Addressing the needs of society, recognizing the comprehensive nature of religion, and establishing a model for the Islamic world.

https://nic.shahed.ac.ir/article_5017_0af787945872196b42c9f73ead2565c8.pdf

Shahed University Scientific Journal of New Islamic Civilization Fundamental Studies 2676-525X 9 1 2026 03 21 Drawing a Comprehensive Model for the Islamization of Civilizational Humanities with a Focus on the Role of Hawzas (Based on the View of Ayatollah Khamenei) (Mudhala) Drawing a Comprehensive Model for the Islamization of Civilizational Humanities with a Focus on the Role of Hawzas (Based on the View of Ayatollah Khamenei) (Mudhala) 341 373 5087 10.22070/nic.2026.20630.1414 FA Mohammad Azadi Assistant Professor, Department of Islamic Studies, Faculty of Theology and Islamic Studies, Shiraz University, Shiraz, Iran 0009-0001-2623-9728 Sajjad Nikkhoo Assistant Professor, Farhangian University, Tehran, Iran 0009-0008-3569-9989 Morteza Khoshnaviszadeh Isfahani Assistant Professor, Department of Islamic Studies, Isfahan University of Medical Sciences, Isfahan, Iran. Journal Article 2025 04 16 Purpose: From the perspective of Ayatollah Khamenei (may Allah have mercy on him), the Islamization of the humanities is of particular importance and necessity in achieving major objectives, such as constructing the lofty edifice of modern Islamic civilization and ensuring the success of the Islamic system. This study examines the model that should be employed for the Islamization of the humanities according to his viewpoint, and explores how Hawzaws, as centers for religious knowledge and the production of Islamic sciences, can contribute to this process. Therefore, the primary question of this research is: What are the components of a comprehensive system for the Islamization of the humanities, with a focus on the role of Hawzaws, from the perspective of Ayatollah Khamenei (may Allah have mercy on him)? To develop this comprehensive model, it is necessary to identify, on one hand, the intermediate and ultimate goals of the Islamization of the humanities, and on the other hand, the current state of the humanities and the role of Hawzaws in its advancement. Subsequently, appropriate strategies must be formulated to guide the humanities—from their current condition to the desired state and final objectives—emphasizing the role of Hawzaws. Another aspect of this research involves analyzing the strengths and weaknesses of the country’s humanities, as well as the threats and opportunities it faces. It is also essential to assess the current status of Hawzaws in their role in the development of the humanities. Considering this status, the study will determine which strategies should be pursued to achieve the desired outcomes. Additionally, policies and prerequisites for development are regarded as causal factors influencing the progress of the humanities. A portion of the research will be dedicated to identifying these causal conditions. Methodology: This research employs the content analysis method for conceptual modeling. This approach aims to identify, organize, and interpret the semantic patterns and themes present in individuals' thoughts and views through the analysis of their words (Clarke & Braun, 2012). Utilizing this model provides a foundation for addressing research issues and determining answers to research questions based on the results obtained (Delahunt & Maguire, 2017). According to Clarke and Braun's content analysis method, the process should be conducted in six stages: 1. Familiarization with the data; 2. Extraction of initial codes; 3. Searching for themes; 4. Reviewing themes; 5. Defining and naming themes; 6. Preparing the report. Findings: In the model presented in this article, it is stated that providing the necessary prerequisites for producing divine knowledge aimed at human happiness, as well as generating human knowledge to build a magnificent modern Islamic civilization, are among the most important overarching goals. Additionally, discovering the foundations of human sciences based on Islamic thought and worldview, integrating the Islamic worldview into existing human sciences, and achieving the capabilities and prerequisites necessary for deepening various fields of human sciences are key intermediate objectives in the Islamization of human sciences. To chart a path toward these goals, it is essential to assess the current state of the country's scientific community—particularly the Hawzas in this field—and, by identifying weaknesses, threats, opportunities, and strengths, establish the current conditions and starting point for advancing the Islamization of the humanities. Conclusion: In this model, the prerequisites for change in the humanities and policies were identified as the causal conditions influencing the development of the humanities. The strategies for the Islamization of the humanities were regarded as the primary and most significant measures necessary to achieve the ultimate goals. Among the weaknesses, issues such as an imitative view of the Western world and scientific dogmatism were particularly important. Among the threats, the formation of a broad scientific and military front against the Iranian nation played a prominent role. The presence of certain humanities within the scientific heritage, the compatibility of the religious worldview with science, and the encouragement of scientific inquiry in Islam are the most important strengths. Additionally, the brilliance of young religious scholars in the country’s scientific fields and the challenges posed by Western theories are considered the most significant opportunities that can be leveraged for the development of the humanities. In the strategic layer, approaches such as producing a scientific perspective to collect, codify, and systematize indigenous Islamic heritage and sciences, utilizing Western sciences, infusing the Islamic worldview into existing humanities, involving scientific centers in solving the country’s problems, and creating a cycle of producing scientific ideas for consumption and continuous updating were emphasized and frequently reiterated in the words of Ayatollah Khamenei. Purpose: From the perspective of Ayatollah Khamenei (may Allah have mercy on him), the Islamization of the humanities is of particular importance and necessity in achieving major objectives, such as constructing the lofty edifice of modern Islamic civilization and ensuring the success of the Islamic system. This study examines the model that should be employed for the Islamization of the humanities according to his viewpoint, and explores how Hawzaws, as centers for religious knowledge and the production of Islamic sciences, can contribute to this process. Therefore, the primary question of this research is: What are the components of a comprehensive system for the Islamization of the humanities, with a focus on the role of Hawzaws, from the perspective of Ayatollah Khamenei (may Allah have mercy on him)? To develop this comprehensive model, it is necessary to identify, on one hand, the intermediate and ultimate goals of the Islamization of the humanities, and on the other hand, the current state of the humanities and the role of Hawzaws in its advancement. Subsequently, appropriate strategies must be formulated to guide the humanities—from their current condition to the desired state and final objectives—emphasizing the role of Hawzaws. Another aspect of this research involves analyzing the strengths and weaknesses of the country’s humanities, as well as the threats and opportunities it faces. It is also essential to assess the current status of Hawzaws in their role in the development of the humanities. Considering this status, the study will determine which strategies should be pursued to achieve the desired outcomes. Additionally, policies and prerequisites for development are regarded as causal factors influencing the progress of the humanities. A portion of the research will be dedicated to identifying these causal conditions. Methodology: This research employs the content analysis method for conceptual modeling. This approach aims to identify, organize, and interpret the semantic patterns and themes present in individuals' thoughts and views through the analysis of their words (Clarke & Braun, 2012). Utilizing this model provides a foundation for addressing research issues and determining answers to research questions based on the results obtained (Delahunt & Maguire, 2017). According to Clarke and Braun's content analysis method, the process should be conducted in six stages: 1. Familiarization with the data; 2. Extraction of initial codes; 3. Searching for themes; 4. Reviewing themes; 5. Defining and naming themes; 6. Preparing the report. Findings: In the model presented in this article, it is stated that providing the necessary prerequisites for producing divine knowledge aimed at human happiness, as well as generating human knowledge to build a magnificent modern Islamic civilization, are among the most important overarching goals. Additionally, discovering the foundations of human sciences based on Islamic thought and worldview, integrating the Islamic worldview into existing human sciences, and achieving the capabilities and prerequisites necessary for deepening various fields of human sciences are key intermediate objectives in the Islamization of human sciences. To chart a path toward these goals, it is essential to assess the current state of the country's scientific community—particularly the Hawzas in this field—and, by identifying weaknesses, threats, opportunities, and strengths, establish the current conditions and starting point for advancing the Islamization of the humanities. Conclusion: In this model, the prerequisites for change in the humanities and policies were identified as the causal conditions influencing the development of the humanities. The strategies for the Islamization of the humanities were regarded as the primary and most significant measures necessary to achieve the ultimate goals. Among the weaknesses, issues such as an imitative view of the Western world and scientific dogmatism were particularly important. Among the threats, the formation of a broad scientific and military front against the Iranian nation played a prominent role. The presence of certain humanities within the scientific heritage, the compatibility of the religious worldview with science, and the encouragement of scientific inquiry in Islam are the most important strengths. Additionally, the brilliance of young religious scholars in the country’s scientific fields and the challenges posed by Western theories are considered the most significant opportunities that can be leveraged for the development of the humanities. In the strategic layer, approaches such as producing a scientific perspective to collect, codify, and systematize indigenous Islamic heritage and sciences, utilizing Western sciences, infusing the Islamic worldview into existing humanities, involving scientific centers in solving the country’s problems, and creating a cycle of producing scientific ideas for consumption and continuous updating were emphasized and frequently reiterated in the words of Ayatollah Khamenei.

https://nic.shahed.ac.ir/article_5087_043c2ec6c6390dd0ac5519190a57c88c.pdf