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Civilization plays a central role in Ali Shariati's intellectual framework, to the extent that understanding his broader philosophical system is nearly impossible without comprehending his views on the concept of civilization and the evolution of human society throughout history. This article seeks to explore Shariati’s approach to civilization by employing the dynamic framework of Thomas A. Spragens and addressing five interconnected questions: What is the concept of civilization? What are the characteristics that shape human nature? What are the obstacles to human development? What are the factors that can free humanity from these obstacles? And, finally, what drives the progress of human civilization? The findings of this study shows that Shariati views civilization as the collective achievements and accumulated knowledge of human society, which do not naturally exist in the environment but are created by humans due to three inherent qualities: self-awareness, free will, and creativity. These attributes are inherited from God and exist as latent potentials within each individual. To actualize these qualities, however, humanity must overcome four determinisms: nature, history, society, and the self. According to Shariati, the gradual mastery over these four constraints leads to the formation of civilization. Throughout historical processes, humans gradually liberate themselves from these external and internal forces. In this transformation, individuals evolve from beings shaped by nature, society, history, and the self into creators of nature, society, history, and the self. As a result, their divine-like attributes—self-awareness, will, and creativity—reach full potential, leading them to the ultimate ideal of a true, exemplary human, which in Shariati's view, is a near-divine figure.

One of the most important issues in the economy is the role of government in the process of eco-nomic growth and development. Production is a complex and social activity that requires all its con-texts and resources to achieve proper production for society. Therefore, the issue of importance is the manner and quality of government intervention in matters related to the economy and the wel-fare of the people, not the extent of this intervention. In Iran, there is always disagreement among thinkers on which institution is responsible for development. For some, the government has a duty to take the lead in development and to push it forward, but for others, the government is not a good institution to promote development. These groups play a minimal role for the government. This study, by comprehensively examining these two different approaches, examines the views and ideas of three prominent scientists and experts in the field of political economy and focuses on the role of government in development. Azimi introduced development in a more general way and believed that complete development is not possible without the development of all structures. According to him, in the developed world, structural guidance (structuring in the presence of technical domi-nance) is unnecessary and short-term guidance is necessary. The importance of the government in the development process is so great in the idea that the main and most important institution of de-velopment is the "government based on democracy"; And he puts the judiciary and the media in the next ranks. Reiis Dana considers the state to be class in nature and does not examine the state sepa-rately from the global relations of capitalism. This lack of attention has always caused development in a fragmented, unbalanced and unsuccessful country. According to Reiis Dana, development in Iran is due to the development of capitalism, because capitalist development in the world is growing unevenly. Nili believes that government intervention in development, in addition to inefficiency, deprives people of their freedoms. Therefore, Nili looks at the issue from another angle and defends government restrictions on the economy and development by prioritizing freedom over social jus-tice.